The Bible is filled with so many helpful verses on daily living. Many of us can find it difficult at times to work with people, especially if we’re having a stressful day. Here are eleven practical passages that will help us in our interactions with others this week.
A soft answer turns away wrath, but harsh words stir up anger (Proverbs 15:1)
The wise of heart is called perceptive, and pleasant speech increases persuasiveness (Proverbs 16:21)
Be gentle and show courtesy to all people (Titus 3:2)
Do good to everyone (Gal. 6:10)
Bear one another’s burdens (Gal. 6:2)
As you wish that others would do to you, do so to them (Luke 6:31)
Discern your own thoughts, identify your intentions (Heb. 4:12)
Treat others like you would treat Jesus. How would you interact with Him? (Matthew 25:40)
Season your speech with grace. It’s the Savior’s All-Spice for every relationship-building goal (Col. 4:5-6)
Praise God and be joyful, it attracts people (Psalm 100:1-5)
Be ready for every good work, speak evil of no one, avoid quarreling, be gentle, show courtesy to all people (Titus 3:1-15)
One thing you might notice about these scriptures is how many of them deal with our speech. According to the book of James, the tongue is incredibly difficult to tame. Reading these verses, it becomes clear that there are several advantages of placing the bridle over our lips.
Luke moves from a sample of Jesus’ teaching and work in the synagogues to His teaching and work among the common people in Luke 5:1-11. For the first time, in Luke five, we see individuals responding to His teaching by following Him. Though Luke only identifies one of the men at this point, the three other gospel writers mention that Simon Peter’s brother, Andrew, was also in that number. Matthew and Mark tell us that the men in the other boat were James and John. These four fishermen would soon “be catching men” (10). Luke seems to focus his attention on the reaction these men had to Jesus, His teaching, and the impact the miracle with the fish had on them. Their reaction to Jesus mirrors the reaction we need to have when called by His Word to follow Him.
DISCIPLESHIP REQUIRES EXPOSURE TO JESUS’ WORD (1-4).
Luke shows us Jesus teaching in close proximity to the fishermen, but gives no clear indication of how much or if they are listening to Him. He does show how compelling Jesus’ teaching is and how the people were listening (1). John tells us, though, that Andrew had already been listening to Jesus and was trying to persuade Simon to follow Him (1:40-42). Paul’s teaching that faith comes by hearing the word of Christ (Rom. 10:17) will be apparent in the lives of these followers, as Luke will demonstrate in this gospel and the book of Acts. We cannot follow one whose ideas, instruction, and incentives we do not know or believe.
This is not a one-time act. Submission is a process that must be practiced continually. But, no one can choose to follow who does not surrender his or her own will to Christ’s (cf. 9:23-26). Jesus, the carpenter, tells these fishermen how to fish. Despite their all-night total failure at their craft, they trust Jesus’ word. Simon says, “Master, we worked hard all night and caught nothing, but I will do as You say and let down the nets” (5). Success followed submission, something they would see in greater, more important ways as they continued to follow Him. Jesus asks us to do difficult and perplexing things. Our task is not to question, but simply to surrender.
DISCIPLESHIP REQUIRES A HUMILITY TO SEE OUR SINFUL SELVES (8).
Simon will show traits which prove him to be a work in progress, from impetuousness to inconsistency. Yet, Jesus could see his heart and the inspired Luke sheds light on it, too. When Peter sees the power of His Lord, he says, “Go away from me Lord, for I am a sinful man!” (8). All of us will disappoint Jesus in our walk with Him, but He loves a heart that harbors no stubborn pride. This is the man Jesus will choose as a leader and spokesman, one who does not try to project perfection and superiority. So it is today (1 Pet. 5:5-6).
Exposure to Jesus left these fishermen “seized” (enclosed, completely taken hold of) with “amazement” (9). It made them “fear” (10). Others felt emotion like this who were exposed to Jesus’ power and preaching, and they audaciously reject Him (4:22-30; 8:26-39). These four men, amazed and afraid, will be prompted by this to make the life-changing (and life-giving) choice to follow Him. I have seen people in Bible studies and in their pew who realize the truth of the gospel, showing (and even telling of) remorse, dread, and anxiety over their lostness, but who just cannot make the decision to deny self and follow Jesus. I cannot think of a greater tragedy. In my own life, it is not simply enough to feel sorrow over my sin. I must allow this to move me to obedience (2 Cor. 7:9-11).
DISCIPLESHIP REQUIRES RADICAL CHANGE (11).
Luke will record several positive examples of people whose encounter with Jesus is transformational! Think the sinful woman (7:36-50), the demoniac (8:26-39), the grateful leper (17:11-21), and Zaccheus (19:1-10). Some, though, were just not willing (18:18-27). Luke records multiple occasions where Jesus warns that discipleship requires radical change (cf. 9:57-62). Other writers will contrast it as putting off the old man and putting on the new man (Eph. 4:22-32; Col. 3:5-17; Heb. 12:1; 1 Pet. 2:1ff). Here, Luke simply relates how that they immediately left everything and followed Him. While that may not be a literal necessity today, we cannot hope to have eternal life while holding onto this life so much that we are not following His will.
These men were about to see things they could not have imagined, experience highs and lows they did not know existed, and be given opportunities they could not have anticipated. It wasn’t going to be an easy life; in fact, it would demand everything they had. But it gave them something only Jesus could give them. This hasn’t changed. If we want what they received, we must do what they did!
Though scripture doesn’t say, you can be sure David’s sheep had no idea how lucky they were to have a shepherd like him. They were just sheep after all. How could they fully appreciate the extent that David went to in order to keep them safe? Before this begins to sound ridiculous, let’s remember that at least two of David’s sheep were carried off in the jaws of a lion and a bear. When the terrified bleating of an unfortunate sheep is heard by the shepherd, he sprints after the wild animal knowing all the while— it’s just a sheep. It’s just one sheep! Nevertheless, David strikes the predator and saves the sheep (1 Sam. 17.34-35).
What made David a good shepherd? It certainly wasn’t his stature. The average male of his day stood around five feet tall. He was also the youngest of his family and often unappreciated (1 Sam. 16.11,17.29,33). It was David’s heart and not his height that made him exceptional. He was a natural shepherd of sheep, and of people.
David is sent by his father, Jesse, to deliver bread for his brothers who are among Saul’s army. When he arrives on scene everyone, including the king, is afraid and unwilling to take a stand against the arrogant Goliath. But before the giant warrior from Gath meets the shepherd boy from Bethlehem, a few more giants will be faced.
The first giant was the giant of degradation.
David’s own brother, Eliab, would greet him with two belittling questions that would make a lesser man feel sheepish, but not this shepherd. Eliab asks, “why have you come down here? And who is watching the few sheep?” David’s brother doesn’t think he belongs among warriors and that he is only capable of handling a small number of dumb animals.
The second giant was that of accusation.
In the same breath Eliab would accuse and insult David three different times. He claims, “I know how conceited you are and how wicked your heart is. You’ve only come to watch the battle.” How wrong he was and how dare he insult such a godly man! It’s interesting to note that David had an answer to each of these questions and accusations, but never attempts to defend himself. His father sent him, that’s why he was there. He was there to deliver nourishment for this dear brother who had, no doubt, worked up an appetite doing absolutely nothing. No retaliation or snarky remark would escape from the shepherd’s mouth because nothing like that was in his heart (Matt. 12.34).
The third giant David would conquer would be the towering giant of indignity.
He didn’t shame his brother and he didn’t let his brothers shaming keep him from shining.
Shepherds put up with a lot, don’t they? Good shepherds really put up with a lot. Faithful god-fearing elders within the Lord’s church all over the world are faced with giants more often than they should. Sometimes the giants they face are their own sheep. How easy it is to make confident accusations against them, to question their intentions, hearts, and capabilities. That unpaid servant of God is more often than not the first one to come running when the bleating of a wayward member is heard. When we find ourselves in the clutches of our various trials, they attempt to pry us out. At times they earnestly pray over and take on burdens that aren’t theirs to carry. Faithful elders will find themselves in a position where they could make the sheep feel shame, but choose to save the feelings of others because that’s what a good shepherd does. It’s not their height, it’s their heart. The sheep need to love their shepherds, because the shepherds love their sheep!
In the lead up to the College Football Playoff National Championship, I have read a few articles about tonight’s game. More than once, the players and coaches have talked about the need to “trust the process.” That idea applies to the entire program, to the season, to preparing for every game including this last one, to both sides of the ball, down to the individual player’s preparation for this game. “The process” is comprised of every fundamental principle intended to bring about the highest success. There will be trying moments and setbacks, even failures. But when the tendency to doubt is the greatest, it is then that you most need to “trust the process.”
They say that athletics are a metaphor for life. The inspired apostle Paul thought so. Long before Nick Saban or Kirby Smart and their players used the mantra, the first-century native of Tarsus was teaching the idea in the Bible. Here is how he put it, “Share in suffering as a good soldier of Christ Jesus. No soldier gets entangled in civilian pursuits, since his aim is to please the one who enlisted him. An athlete is not crowned unless he competes according to the rules. It is the hard-working farmer who ought to have the first share of the crops” (2 Tim. 2:3-6). No, he does not say, “Trust the process.” He gives it instead: Endure, focus, follow the rules, and work hard. Just as coaches use metaphors, making comparisons to chopping wood, flying the plane, rowing the boat, etc., Paul refers to the soldier, the athlete, and the farmer to illustrate principles in the process of living the Christian life.
Our goal is the enjoy ultimate success. The Bible defines that as overcoming the world (Jn. 16:33; 1 Jn. 4:4; 5:4; Re. 2:7,11,17, etc.). There are times this is very difficult, but at all times we must “trust the process.” Trust the process…
When you are encountering various trials (Js. 1:2ff).
When you are aiming at church growth (Acts 2:42-47).
When you are combatting temptation (Js. 4:7-8).
When you are offended or have offended (Mt. 5:23-24; 18:15-17).
When you are trying to win back a fallen brother (Gal. 6:1-2).
When you are seeking to follow Jesus (Lk. 9:23-26).
When you are working on your marriage (Eph. 5:22-33).
When you are running the marathon of childrearing (Eph. 6:1-4; Dt. 6:4-9).
When you are building your relationship with God (Ps. 1; Col. 3:1ff).
When you are shepherding the flock (1 Pt. 5:1-4; Acts 20:28).
When you are dealing with prosperity (1 Ti. 6:17-19) or poverty (Js. 1:9-12).
When you are struggling with sins of the tongue (Js. 3:1-12).
When you are wondering if it’s worth it to keep going (2 Tim. 4:1-8).
When you are being persecuted for your faith or for no good reason at all (Mt. 5:38-48).
In other words, whatever our specific struggle, problem, difficulty, or trial, God has given us a proven process. How many, through the ages, have overcome and won simply because they trusted it? As a loyal, long-suffering fan of the guys in red and black, I am hoping their overall process ends a 41-year drought. If it doesn’t, life will go on. As you follow Jesus, I am hoping that by trusting the process found throughout Scripture you win the crown of eternal life (Js. 1:12). When all is said and done, that is all that matters!
One of the most intriguing people in all the gospels, to me, is the beggar sitting by the road near Jericho. Mark 10:46 tells us that the man’s name is Bartimaeus. Matthew tells us that there is another man sitting with him, and that man’s name is not given (20:30). This man was shameless in a good way, persistent despite the crowd sternly discouraging him (39). I wonder if there is a more pathetic person disclosed to us in the Bible (maybe Lazarus back in Luke 16). He is needy in at least five ways, according to Luke 18:35-43:
He’s physically impaired (35)–“a blind man”
He’s economically disadvantaged (35)–“by the road begging”
He’s socially outcast (39)–He’s not depicted as a respected member of society, but one to be corrected by the others
He’s emotionally distraught (38-41)–Begging for mercy and longing for sight
He’s spiritually incomplete (42)–When Jesus heals him, He tells the man, “Your faith has saved you.”
I love how the man is so stripped of his dignity, power, and resources that he boldly pleads for Jesus’ help. It may seem strange, but all of us need to get to that place if we will receive what only He can give. He wanted His mercy. When he received it, look at the response. He “began following Him, glorifying God; and when all the people saw it, they gave praise to God” (43). Don’t you want your submissive, obedient life to be a drawing card for others to see their need of God and to glorify Him? God really shows His power when He takes the lowliest and transforms them by what He does with and through them. That’s why I love this account.
A researcher at the Royal Society of Medicine in the UK published a paper called “The Spoilt Generation.” He ties the alarming rates of child depression, teenage pregnancy, obesity, violent crimes by adolescents, and more to a basic lack of respect for authority (Daily Mail). The Cato Institute published a study simply entitled, “Respect For Authority.” One of its most basic findings is that the public believes social instability follows disrespect for authority (Cato).
What do you think? Have you noticed a decline of respect in society for parents, teachers,the police, employers, and others in a position of authority? Most of us would agree it’s happening, and that it is not good. Peter warns about it in the most sobering of terms, speaking of the unrighteous who face eternal punishment as those who, in part, “despise authority (2 Pt 2:10). Jude offers a very similar warning, describing those who turn God’sgrace into permission to do whatever they please (4), and this includes their “rejecting authority” (8). So why do we often have a problem with authority?
We have a problem with rebelliousness. Saul, the earthly king, had a problem with rebellion (1 Sam. 15:23). Paul writes Timothy, discussing why the Law of Moses existed. It was for unrighteous people, and at the top of that list were the lawless and rebellious (1 Tim. 1:9). Rebellion is insubordination. It characterized the period of the Judges, when everyone did what they thought was right to them (17:6; 21:25). As we look at crime in our current society, we see the fruit of rebellion. CNN reports a 33% increase in homicides in major U.S. cities from 2019 to 2020, and now it is up another 24% since the beginning of 2021 (CNN). Yet, cities like Baltimore no longer prosecute drug possession, prostitution, and other low-level offenses. In California, shoplifting has in some places ceased to have any legal ramifications. How many looters in major U.S. cities have never served a day in jail or paid a penny in fines? Romans 13 clearly condemns this. Paul says “whoever resists authority has opposed the ordinance of God; and they who have opposed will receive condemnation upon themselves” (2). Most of us would condemn this nationally, but do we struggle with rebellion against authority closer to home? Do we struggle with it against employers, elders, and parents? Rebelliousness can be milder than murder and more limited than against government. Do we only submit if we accept what they lead us to do? Do we maintain meekness and gentleness only if we agree with them? Rebellion is not the mark of a disciple of Christ; such have a different master.
We have a problem with respect. Paul says, “We ask you, brothers, to respect those who labor among you and are over you in the Lord and admonish you,and to esteem them very highly in love because of their work. Be at peace among yourselves” (1 Th. 5:12-13). Esteem, as a verb, is found 28 times and means to think, consider, or regard. Paul is telling the church how to regard their leaders (“very highly in love”) and why (“because of their work”). Interestingly, the noun form of this verbs is often tied to various types of leadership–“Ruler” (Mt. 2:6), “leader” (Lk. 22:26), “governor” (Acts 7:10), “chief” (Acts 14:12) and “leading men” (Acts 15:22). But in 1 Thessalonians 5:13, it is a verb and means to engage in the intellectual process of thinking of them with the highest respect. The word “esteem” deals with our character generally and not just how we treat elders and any other leaders. Philippians 2:3 says, “With humility of mind regard one another as more important than yourselves.” But Peter speaks of some who “count it a pleasure to revel in doing wrong” (2 Pet. 2:13). Respect is a matter of how you set your mind. If we don’t have it in our hearts to respect those in authority, it can’t help but show in the way we speak to them or about them. Our children learn how to treat authority figures by watching and listening to us. What are we teaching them?
We have a problem with our religion. “Religion” is only found four times in the New Testament. It means appropriate beliefs and the devout practice of our obligations (Louw-Nida, 530). How do we properly express our religion? It is not just about worshipping the way God commands. That’s a vital part, but only one way. Paul tells us what his pre-Christian religion looked like (Acts 26:5). He tells us about the false religion of some, ruled by their fleshly minds (Col. 2:18). James uses the word “religion” twice, in James 1:26-27. He teaches that pure, untainted religion is proven or disproven by your thoughts, words, and deeds. When I show disdain toward those in authority in or out of the church context, I’m telling everyone who witnesses it about my religion. I am making an impression on them that will either lead them closer to God or farther away from Him. Whatever I tell them about the one(s) in authority, I am telling them far more about me. If they follow my lead, will they stumble (cf. Lk. 17:1-2)?
Our problem with authority is ultimately a problem with God. When Paul tells Rome that those who resist authority oppose God’s will, he was talking about a government ruled by wicked Caesars who murdered Christians. When I disapprove of or disagree with those in positions of authority, in the nation, church, workplace or home, I must respond how God says respond. I must leave the rest to Him.
Every home has some kind of system in place to keep order. Maybe you were told to take your shoes off at the door, keep your elbows off the table, make your bed in the morning, or brush your teeth more than twice a month. Every home is different and the expectations for conduct and cleanliness vary accordingly. However your home was structured, you were at least bound to a set of rules in some form.
God’s house is no different. I’m not just talking about the building we meet in for worship, but that anytime His family offers up worship to Him we are expected to follow His rules. I Timothy 1.4 talks about God’s “house-law” (often mistranslated “stewardship” or “godly edification”). The word is οικονομία (oikonomia), combining οίκος (house) with νόμος (law). What does this mean in context? In I Timothy Paul publicly berates two members who were teaching “myths and endless genealogies which do not promote the house law of God in faith” (1.3, 4; 20).
If any teaching goes against what God has told us He wants, it’s a violation of His house-law. We understand this when it comes to daily life outside of religious activities. If we break the law we are held accountable to it. We understand that violating the laws our governments put in place to maintain order and promote justice carries consequences. Some, though, do not act as if the same applies to God’s people in a religious context.
God’s house-law is more specifically defined in I Timothy 2.1-8. Anytime and anywhere Christian men and women offer worship together, God expects qualified Christian men to lead. This is made clear with the phrase, “…in every place” (2.8). God’s house, God’s rules.
Not just any man can lead, though! He must be someone who is able to lift holy hands (that is, he is pure in life and can offer worship without the stain of sin), he must be cool-headed, and he can’t be unstable in his faith (2.8). God’s house, God’s rules.
God expects women to avoid drawing undue attention to themselves (2.9, 10) and are to allow godly men to lead them in worship (2.11-14). His house, his rules.
In all of my vast wisdom and experience as a child, I didn’t always agree with or like all of my family’s house rules. Probably every teen and their unfortunate parents experience this. My feelings about a house rule did not alter its validity in any way. It was not my house so I was not in a position to change or violate the rules. Trying to do so was not only futile but often carried consequences.
God’s design for His church is not acceptable to the secular world. In their disagreement or downright hostility toward it they have pushed many churches into changing God’s house-laws. This doesn’t fly in the legal world, the home, or in any setting where rules were set in place by those most qualified to make them. Why would it work with God?
We may not always understand why God made the laws that He did, but this is where the faith aspect of 1 Timothy 1.4 comes into play. We have to ask ourselves, “Do we trust that God knew what He was doing when He made these laws, and do I really want to challenge Him on the rules He made for His own family?” At the end of the day we must remember that in God’s house we follow God’s laws. Many of the problems facing the church in 2020 can be solved simply by accepting this fact! If we do – as in any family – we will not only have harmony in the church, but a permanent, peaceful home with God after this life.
When it comes to sports, there are certain ways of playing. There are rules to follow, specific plays to make, and mistakes to avoid if a team wants to succeed. This same idea applies to our Christianity. In Joshua 1:5-9, we read of certain aspects needed in order to live life God’s way. By following these things we will reap the benefits that are found inside of Christ.
Joshua says that God’s way is conditional. In Joshua 1:7, we read, “Only be strong and very courageous, being careful to do according to all the law that Moses my servant commanded you. Do not turn from it to the right hand or to the left, that you may have good success wherever you go.” God gave Israel conditions to His being their God: be strong and courageous, do all according to the law of Moses, and do not turn from the right or to the left.
Thinking about our personal relationship with God we can still apply these same commands to our spiritual lives today. For example, the blessings we are promised are received by being strong and courageous in the work place, doing all according to the law we are under (the new covenant), and not wavering in our faith. If we want to live our lives according to God’s will we must understand that our relationship to Him is conditional. Our relationship is based on our willingness to listen to His word.
We must also understand that God’s way is a command, not a suggestion (1:7-8). He is the creator. He has the authority to create the way, He has the authority to make what He says a command. If we want the blessings of following His way, we must practice the commands He has given each one of us.
Just as the Israelites were given certain commands, we also are commanded to follow certain laws. Love the Lord our God with ALL of our heart, soul, mind and strength. We are commanded to love God with every aspect of our lives (Matt. 22:36-40). When we think about our lives, every decision should be based on the will of God. We must recognize that God’s way of living is a command.
If we want to live our lives God’s way we must recognize that the blessings we are promised are conditional, and the things we read in scripture are a command. But we should find joy in knowing that God’s way is comforting. Joshua 1:9 reads, “Have I not commanded you? Be strong and courageous. Do not be frightened, and do not be dismayed, for the Lord your God is with you wherever you go.”
There is absolutely no reason for us to tremble when the Creator is on our side. There is never a reason to be dismayed when the defeater of sin is with us. We have a loving God with us wherever we go in life. God’s way of living is best, and if we will let Him control our everyday lives we can find comfort, hope, and joy in Him.
We’re going through I Peter in the college class at Lehman Avenue and we most recently studied part of chapter three. This chapter further discusses the theme of submission (giving up our power willingly to another) frequently appearing throughout the book. Christians are essentially told, “It’s not about me,” that we should get rid of certain behaviors, and an explanation for why we give up certain behaviors or power is given.
For example, we should get rid of hatred, taking advantage of others, hypocrisy, jealousy, and character assassination (2.1), because we know that God has shown us mercy (2.9, 10). That’s hard. We should listen to our government, even when we disagree with them (as long as it doesn’t violate God’s word), because God uses them to maintain some semblance of law and order (2.13-17). That’s hard. We should be good employees, even when our bosses aren’t fair, because Christ suffered, too, and God looks at us favorably when we suffer for doing the right thing (2.18ff). That’s hard.
In the same way – that is, keeping with the theme of surrendering our own power and doing something difficult for the sake of goodness – Peter addresses women and men specifically in chapter three.
This is an interesting study because it sheds light on a controversial topic: wives being submissive to their husbands. Let’s look at the text:
Γυναίκες (wives/women): Submit to ιδιοις (your own) husbands. Not all men, just husbands. Peter is not saying that women are inferior and should submit for that reason.
Ινα (in order that): For the purpose of cultivating godliness and influencing a fallen husband. It’s not for the purpose of manifesting inferiority, but to influence a lost husband! This involves a difficult task – as in 2.18 – which demonstrates the power of the word.
Δια (through/by): γυναικών αναστροφής (womanly or “wifely” conduct). Through her submission to her husband and through an emphasis on timeless inner beauty, she can save his soul. “Men and women have different ways of expressing godliness. Peter is showing how women can powerfully influence their husbands, which is by submitting to them” (Edwin Jones).
This sensitive topic is nonetheless a powerful one. Wives are not told to submit because it’s “just what women should do,” or because of a belief that women are somehow inferior, but are told to submit because it can save souls. Men are told to assign value to their wives and to be respectful and considerate with them if they want to be right with God (3.7), followed by a general set of commands for all Christians to act a certain way for the sake of godliness (3.8ff).
We submit and suffer as Christians to save souls and to remember that, “It’s not about me.”
Raymond Burke, an American Catholic Cardinal serving in the Vatican, voiced his opinion about the novel coronavirus. He stated that one “cannot consider the present calamity in which we find ourselves without considering how distant our popular culture is from God.” He continued, “It is not only indifferent to His presence in our midst but openly rebellious toward Him and the good order with which He has created us and sustains us in being.” 1
Burke’s comments follow his observation that in times past when plagued by disease, people normally turned to God. Under our current circumstances of trying to mitigate COVID-19, however, we are forbidden from meeting in assemblies of more than 10 persons. Burke went on to say that our homes are “a little Church into which we bring Christ from our encounter with Him in the bigger Church.” Hence, he encouraged Catholics to pray.
From a purely doctrinal standpoint, I am unable to agree with Raymond Burke. Even so, I was struck by the quotation by him which I shared. Right now, we are isolating ourselves from one another to prevent the spread of a virus. Yet, people have been keeping themselves distant from God for years. And not only do they seek to stay distant from God, but they also promote an environment that seeks to distance others from Him as well. Burke sighted those sins like abortion and the perversion of God’s design for sexuality as proof of this distancing from God. I’d be hard-pressed to disagree with that thought.
Yet, it is not just those sins that cause people to become distanced from God. For example, in Isaiah 59, Isaiah reminded those people in a covenant relationship with God under Moses’ Law that God was separated from them by their hands defiled with blood, fingers defiled by iniquity, lips speaking falsehoods, and tongues muttering wickedness (3). He further stated they conceived mischief and brought forth iniquity (4). He said their feet ran to evil (7). Consequently, they made crooked paths for themselves, which deprived others of peace when they traveled upon them (8). Frankly, modern America sounds no different.
And what was the consequence of being distant from God? Isaiah began by saying that God had become separated from them which prevented Him from hearing their prayers or helping them (1-2). Justice was far from them and despite their hope for light, they were ensconced in darkness (9). Indeed, the Israelites were blind men groping along the wall and stumbling during the day as though it were night (10). They were compared to dead men (10). Truly, without God people are in a terrible position.
During this pandemic, I have noted more references to God on television. As I’ve heard the discussion of our mental health during this crisis, even news commentators have lauded the role of faith in preventing people from despairing. After all, hope is an anchor. Vice President Mike Pence, in commenting about the deaths from the coronavirus, quoted from 1 Thessalonians 4.13 that we do not grieve like those who have no hope. 2 As refreshing as all of this is, I am afraid that it smacks of waiting until the house has burned down to call the fire department.
If we truly want for God to bless us individually, as the church, or to bless our secular nation, we cannot afford to practice social distancing from God. We must allow for the only name given under heaven among men that saves (Acts 4.12) be always on our lips as we preach and teach to our neighbors (Matthew 28.19-20).