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What beautiful lyrics to that wonderful hymn, “Great is Thy faithfulness, Great is Thy faithfulness morning by morning new mercies I see; All I have needed Thy hand hath provided-Great is Thy faithfulness, Lord, unto me!” It is a beautiful hymn based on Lamentations 3:22-33.

Those particular verses of Scripture are not praising God for His Santa-Claus-like pension of fulfilling our every want, desire or need. Rather they are praising Him for not completely obliterating the human race and an assurance that He will not. They are saying only His mercies have kept us from the complete destruction we so richly deserve. It is of the LORD's mercies that we are not consumed (v.22). As such, the hymn occupies a place with Amazing Grace, Rock of Ages, Grace Greater Than Our Sin and other hymns of grace, mercy and forgiveness. It is one of rejoicing, but only in the sense of a full realization of our depravity and of His faithfulness.

For what should we be grateful? That He is my inheritance. The LORD is my portion, saith my soul (v 24). And, shouldn’t that be enough? Yes, and really out of gratitude, we should wait quietly for the salvation of the LORD. and quietly wait for the salvation of the LORD (v 26). In addition to God’s faithfulness, compassion, mercy and love, Chisholm and Runyan who put such beautiful words to music, tell us we should be grateful for the, “Pardon for sin and a peace that endureth.” For His “own dear presence to cheer and to guide,” strength for today and bright hope for tomorrow Blessings all [ours] and ten thousand beside!” What more should we, who have been saved by His grace alone, ask or expect? Wouldn’t it do well for us to heed their suggestion? He, whom we call God, is the creator of the universe and that which is beyond our feeble ability to comprehend, is faithful in His promises to us. He is unchangeable. He is Yahweh, Jehovah, Elohim.

Yet we complain and demand more. Jeremiah was lamenting the destruction of Jerusalem. The International Standard Bible Encyclopaedia points out the prophet was not only confronted with the destruction of the sanctuary, but with “the cruelty and taunts of the enemies of Israel, especially the Edomites, the disgrace that befell the king and his nobles, priests and prophets, and that, too, not without their own guilt, the devastation and ruin of the country…” We, living in the most prosperous and powerful country in the world, complain. We, whose lifestyles are the envy of the world, demand more. We are not satisfied that our house pets eat better and sleep in finer accommodations than three-quarters of the children of the world. We demand more. Our SUVs, Elderados, Porches, Jaguars and Lamborginis are inadequate. Our cellular phones, CDs, surround sound and giant screen television fail to adequately entertain us. As heirs of Jesus we deserve more.

“Lamentations,” The New Unger's Bible Dictionary points out, “portrays the reaction of a devout Israelite toward the destruction of the theocracy. The tragic scene presents God's people as so corrupt that Jehovah has forsaken His sanctuary and abandoned it to enemies. The poet celebrates the Lord's righteousness but bewails the iniquity of the nation and calls upon the inhabitants to repent. The whole note is one of deep tragedy. The Lord's people, from whom salvation would eventually come, have become so vile as to be fit only for destruction.” Have we become as corrupt? Modern theologians speculate the perceived absence of signs, miracles and wonders in today’s “church” is the result of a new age; a new dispensation in which such things are unnecessary and really beneath our level of spiritual maturity. The reasoning is impeccable, since the manifestations of the Holy Spirit are no longer with us they must not be needed. Who needs prophecy and discernment when all has been revealed and certified? What value is there in spiritual healing in the face of the advances in medical science? In the face of our collective human knowledge, who needs the Spiritual Gifts of the word of knowledge (gnosis), the word of wisdom (sophia), tongues (glossai) as “differentiated from the ‘voices’ or languages (phonai) by which men of one nation are distinguished from those of another” (International Standard Bible Encyclopaedia) and interpretation of tongues? There just might be another reason. This know also, that in the last days perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, Without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good, Traitors, heady, highminded, lovers of pleasures more than lovers of God; Having a form of godliness, but denying the power thereof: from such turn away. For of this sort are they which creep into houses, and lead captive silly women laden with sins, led away with divers lusts, Ever learning, and never able to come to the knowledge of the truth. 2 Timothy 3:1-7. It is known as the apostasy of the professing church under the 6th Dispensation, that of Grace. But though he cause grief, yet will he have compassion according to the multitude of his mercies.

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One mid September morning, through the pall over Manhattan, we discovered that our world was forever changed. For the first time, many of us came face to face with unmitigated hatred toward everything American. Lives were lost, naiveté was lost and our sense of security was lost. A common response to a terrorizing loss of security is to attempt to humanize the enemy no matter how depraved. "We really aren't that different; they are just like us. We have a lot in common. After all, they are people like we are. Can't we all just get along? Can't we live together? Let's reconcile our differences."

Since that fateful morning, we have seen a renewed interest in seeking to harmonize our beliefs with those of our adversary. Christians particularly, are asking themselves if we aren't to live in peace and unanimity - to be in accord with our fellow man. Harmony is a good and virtuous thing. To live in harmony with one's neighbors is a very positive, commendable aspiration. Aren't we to strive for harmonious relationships with all people? Doesn't Romans 12:16 admonishes us to live in harmony with one another, 15 5-6 tells us to be "like-minded" and of "one mind" and Colossians 3:14 speaks of "perfect unity." Philippians 2:15 suggests others should regard us as "harmless." 1 Peter 2:1 says to lay aside malice and spite. Isn't that what James 3:17-18 also indicates? But the wisdom that comes from heaven is first of all pure; then peace-loving, considerate, submissive, full of mercy and good fruit, impartial and sincere Peacemakers who sow in peace raise a harvest of righteousness. Philippians 1:10 says to live harmoniously, That ye may approve things that are excellent; that ye may be sincere and without offence till the day of Christ. Who could really oppose living harmoniously with other people and other religions? Shouldn't Christians come together with other religions and resolve our differences?

Bitterness and long-standing disputes between Christianity and Islam are at the very foundation of the disaster that befell us in September. This, in spite of the contention that we are a fraternity - Judaism, Christianity and Islam. Shouldn't Christians take steps to help ameliorate these misunderstandings? In these times, what better than to be called a "repairer of the breach" (Isaiah 58:12). The Sermon on the Mount teaches us that peacemakers are blessed (Matthew 5:9). Surely reconciliation is deeply rooted in our Christian tradition. 2 Corinthians 5:18 informs us that we have the ministry of reconciliation. In Matthew 5:24, Jesus tells us to reconcile ourselves with others before we partake of the sacraments. Writing to the Roman congregation, Paul speaks of Christ's atonement removing our hostility and replacing it with a love for others (Romans 5:11).

Much that is written on harmony and reconciliation in the Scriptures deals with Christians getting along with Christians rather than with the world or opposing religions. Romans, for example, was written to the saints of that city in an attempt to clarify the relationship between Jewish and Gentile Christians. Paul wrote to the saints at Colosse opposing the Gnostic heresy, not to find harmony with it. Philippians encouraged the saints to resist persecution from other religions and to warn them about the "Judaizers" and "libertines" among them! He didn't encourage them to reconcile their differences. Corinth was a city with dozons of pagan temples and gods. He did not suggest they help make Corinth a place of respected religious neutrality. He did not encourage them to find common ground with the pagans. Instead, he cautioned them to cease bringing pagan teachings into their worship. In Galatia, Judaizers were subjecting Gentile Christians to the full letter of the Law. Paul insisted that man is justified by faith in Jesus the Christ alone. He did not recommend resolving their differences in an equitable manner. His letter to the Ephesians stressed how God has reconciled Himself to believers and they to one another, not to the secular world, other gods or other religions. He stressed God's eternal plan to bring everyone to Christ, rather than making Ephesis a center for peace through religion! John's purpose in 1 John, was to expose false teachings and combat Gnosticism. James' letter was to Jewish Christians concerning their trails and the oppression they were experiencing. He recommended collision rather than coalition and peace.

The Chronicles were given to God's Chosen People to affirm that His Covenant was still intact. Can anyone possibly imagine the prophet Ezra condoning reconciliation with those that had destroyed their cities and taken them slaves? No, he was interested in true worship, restoration of the Nation, Jerusalem and Israel's return to its rightful place as God's chosen. The frequently cited Scripture ("repairer of the breach") in support of rapprochement is, instead, an encouragement to rebuild the defensive walls surrounding the cities of Judah that had been destroyed when the ten tribes were carried away into captivity. Matthew Henry's Commentary states "the breach [spoken of was] made by the enemy in the wall of a besieged city." The entire passage in Isaiah refers to a process of restoring distinctness rather than amalgamation. "The new commonwealth (after the Exile) was to be built up by sincere and dedicated believers who meant business with God. They would repair the mischief resulting from the wicked hypocrisy of their forebears." (The Wycliffe Bible Commentary) Amen.

Then there is the condemnation given in Revelation 3:16 to the church at Laodicea. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. This is not peaceability and reconciliation. If we think this powerful caution applied only to that ancient congregation and not to us, we are in dreadful danger. The Bible is about teaching, preaching, living, and maintaining the integrity of God's Word. The message might well be to "Be as hospitable as you like as long as you do not ignore, compromise, corrupt or mutilate the Word of God!" We are to be "faithful and true witnesses" (Revelation 3:14). No where do the Scriptures tell us to compromise our Truths in order to be charming, pleasing, positive, prosperous or anything of the sort. We are called as ministers of the Word proclaiming Jesus the Son of God and savior of the world. Acts 2:17-21

There is a great deal in the Bible about living in peace and harmony. For example, Jesus tells us that the peacemaker will be called the sons of God (Matthew 5:9). But, in the same sermon, He also says, Blessed are they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven. Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. (Matthew 5:10-11) He cautions us about losing our savor by attempting to be all things to all people at all times -- popular. Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men (Matthew 5:13).

Where is it written that Christians are to strive for peace or religious neutrality? Jesus said, Think not that I am come to send peace on earth: I came not to send peace, but a sword. For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law. And a man's foes shall be they of his own household. He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me. And he that taketh not his cross, and followeth after me, is not worthy of me. (Matthew 10:34-38) Where does this leave room for confusion? He also said, I am come to send fire on the earth; and what will I, if it be already kindled? (Luke 12:49) One commentary says this indicates, "The result of [His] coming will be that there will be divisions and contentions. He does not mean that he came 'for' that purpose, or that he 'sought' and 'desired' it; but that such was the state of the human heart, and such the opposition of people to the truth, that that would be the 'effect' of his coming. (Barnes' Notes) Vigilance is the watchword not appeasement. In 1 Peter 5:9 we read, Whom resist stedfast in the faith, knowing that the same afflictions are accomplished in your brethren that are in the world. Likewise in James 4:4, Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God. Jesus must not have meant it when He said, These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world. John 16:33 His words seem reasonable clear. Our peace is in Him. We are to expect tribulation in this world. One might even go so far as to suggest hardship, adversity, affliction and trouble follow Christians like their shadow. They certainly did the "heroes" of the faith!

Where is it written that getting along is a fundamental Christian virtue? Where are we told to seek harmony at any price? We dishonor millions of martyrs suggesting that men of moderation, intelligence, good will can work out their differences. By inference, we label Christian martyrs as ignorant, immoderate men of ill will -- negative fanatics bent on a collision course. Can you picture Jesus (or Peter, John, Stephen or Paul) before the Sanhedrin suggesting He'd tone down His teachings so He would be more positively regarded and, together, they could strive toward peace and prosperity? But he held his peace, and answered nothing. Again the high priest asked him, and said unto him, Art thou the Christ, the Son of the Blessed? And Jesus said, I am: and ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven. Then the high priest rent his clothes, and saith, What need we any further witnesses? Mark 14:61-63. Because of His intransigence, should the words of the hymn be changed to "Oh what needless pain HE BORE?"

In its entirety, the Bible takes on a light that rarely commends it in support of forbearance. First semester freshman seminarians should know that, more often than not, using the sayings of Jesus and the writings of the Apostles as arguments favoring appeasement and in the name of peace and harmony or to avoid persecution would be in error. Remember this? Jesus said unto him, Let the dead bury their dead: but go thou and preach the kingdom of God. (Luke 9:60) What troubles most non-Christians upon reading the Bible is not its tolerance toward other religions or its compromising posture toward heretics. While preachments might apply passages of love and moderation from the teachings of Jesus and the Apostles for evangelical purposes, that must be done with great caution. Loving our neighbor cannot be construed as license to equivocate on the Word. The best demonstration of loving our neighbor is knowing the Word, defending the Word and living the Word so that they might come to the Word, which is Jesus Christ, our Lord and our Savior. There are two appropriate clichés that seem to sum things up: "You can catch more files with honey than vinegar" and "Don't throw the baby out with the wash."

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Give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom. For with the same measure that ye mete withal it shall be measured to you again. Luke 6:38

What a beautiful promise. But give what and to whom? There is an assumption that Jesus was talking about giving money to the “church.” Is that correct? Is this about financially supporting the church? “Didomi” the word translated as “give” in most versions of the Bible actually has a variety of translations including bestow, grant, minister, offer, and even smite or strike. Although we most commonly think of this verse within the context of money, there is nothing to suggest Jesus intended this interpretation.

An examination of the text just before sets the tone for the lesson(s) Jesus is giving us on this particular occasion. Starting with Luke 6:27 Jesus tells us to Love your enemies, do good to them which hate you, 28 Bless them that curse you, and pray for them which despitefully use you. 29 And unto him that smiteth thee on the one cheek offer also the other; and him that taketh away thy cloke forbid not to take thy coat also. 30 Give to every man that asketh of thee; and of him that taketh away thy goods ask them not again. 31 And as ye would that men should do to you, do ye also to them likewise. Luke 6:27-31. Doesn’t it appear that He is instructing us on how to treat others – our neighbors? If we continue in chapter 6, we find Him telling us, 35 But love ye your enemies, and do good, and lend, hoping for nothing again; and your reward shall be great, and ye shall be the children of the Highest: for he is kind unto the unthankful and to the evil. 36 Be ye therefore merciful, as your Father also is merciful. 37 Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven: It is after this discourse that He tells us to give.

Clearly all the verses just before verse 38 concern how we are to treat others. These passages are consistent with the second great commandment to love our neighbors as ourselves. Isn’t it reasonable to believe that Jesus is also telling us how to treat others in Luke 6:38? He is telling us to give, to help others when they are in need. Certainly, such needs may be financial. And, if the need is financial, what is to be our response? Are we commanded to ignore those in our neighborhood and community who have financial need? Is it too much of a stretch, does it take too much imagination, to become aware that there are many ways we can give? Paul writes a great deal about charity. One of the more forceful passages is from 1 Corinthians 13:1,2 Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal.. And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing. Notice what he is saying, all those things which we modern Christians along with our brothers and sisters from the church at Corinth covet are nothing if we don’t have charity. The Greek word for charity is “agape” which can be translated as affection or benevolence. Benevolence is defined as a desire to do good to others; good will. Charity is affection and good will. Instead of “giving,” could “charity” be legitimately substituted in verse 38 , “Be charitable and it shall be yours in good measure, pressed down, and shaken together, and running over, shall men be kind into your bosom. For with the same measure that ye mete withal it shall be measured to you again?” Try love, does that work as well? What about kindness and concern? Is friendship giving? Forgiveness, is that giving? Those using their talents building housing for the poor or those spending their time in voluntary activities, are they giving? It isn’t just money we are talking about is it?

Matthew Henry's Commentary makes it clear that this verse has wide social application, “If we in a right manner give to others when they need, God will incline the hearts of others to give to us when we need,” Notice that, “God will incline the hearts of others.” Isn’t that the very essence of Christianity? Are we to wait along the side of the road for the Good Samaritan (Jesus) to come to the aid of our fellow man? Well, Jesus just might be saying that if we attend to the pain and suffering of others, when we are fallen by the wayside there will be those who will come to our aid. Doesn’t that seem to make good God-sense?

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FELLOWSHIP

Acts 2:42
And they continued stedfastly
in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers.
KJV

Such a beautifully haunting passage of Scripture. It follows the compelling events of that particular Pentecostal celebration when the full force and power of the Holy Spirit fell upon those assembled. Filled with that Spirit Peter, who not long before had shunned our Lord Jesus the Christ, abandoned his post and retired into the shadows, spoke with such conviction and authority that those in his presence were immediately converted.
The compelling consequences of the Spirit at work in the conversion of over 3,000 must not be over-looked, as it is He who so convicts. The teaching and the study as well as the breaking of bread and the unceasing prayers unite to make this passage a most radiant expression of Christianity. Centuries later, Mohandas Gandhi reportedly said, "If Christians lived their faith, there would not be a Hindu on the face of the earth." These Christians were living and practicing their faith. There is no more eloquent expression of the nature of the true Christian church than that found in this passage.
As central as they are to the fabric of this primitive church, it is not the teaching and study that elevates this passage. Nor is it the time of prayer or the breaking of bread together that singles it out as such an explicit example of our faith. Although, depending upon the interpretation, the latter is truly relevant to the theme. We can debate the meaning to be attached to "the apostle's doctrine," the content of their prayers and whether or not they were celebrating the Eucharist only to lose the heart of the passage as we have lost the heart of the church. Fascinating, it is over such relatively insignificant issues the church has stumbled and fallen.
Fellowship is the keynote of the verse as it is the cornerstone of the true church. Jesus said to love our neighbors (Matthew 22:39). Didn't He tell us our actions toward one another was the same as if they were toward Him (Matthew 25:40)? He said by our love we would be known, By this shall all men know that ye are my disciples, if ye have love one to another (John 13:35). That is exactly what distinguished these first Christians -- brotherhood. Brotherhood that went to what we would consider extremes and they undoubtedly thought was the barest essentials.
So much has been made of verses 44 and 45 of this chapter, And all that believed were together, and had all things common; 45And sold their possessions and goods, and parted them to all men, as every man had need (Acts 2:44-45). Everything to deny the truth. The contemporary taint of Karl Marx and Friedrich Engles blinds us to that truth. In so doing, it robs us of fully understanding Christian brotherhood. We are so afraid that someone will best us by getting something for nothing; obsessed with "earning our keep," that we have forgotten the blessedness of charity. True, Christ said the poor will always be with us (Mark 14:7) and He told the rich man to go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me (Matthew 19:21). In fact, many times Jesus tells us to give to the poor. How are we to treat the hungry, thirsty and the stranger? Who might they be (Matthew 25:35)? Who might be the sick and in filthy rags or in prison (Matthew 25:36)? The Gospel was to be preached to the poor (Luke 4:18). We are to ask the poor to share our meals (Luke 14:13) and on the night of His betrayal, the disciples thought Jesus told Judas to go out and buy food for the poor (John 13:29). What parent, seeing his child in need, would turn him away? What brother or sister finding the other deprived of food, clothing, housing or medical care would turn a cold shoulder? Perhaps, with the awesome pervasiveness of modern dysfunctional families, these are not well-phrased questions for today. These Christians, however, were not dysfunctional; they were truly loving - God was the treasure of their hearts, souls, affections and desires (Matthew 6:21).
The joy of living must have radiated from these early believers. They were so filled with the love of Christ and empowered by the undeniable presence of the Holy Spirit that, as the Scriptures record, And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart, Praising God, and having favour with all the people. And the Lord added to the church daily such as should be saved (Acts 2:46-47). Truly the "signs and wonders" (v. 43) done by the Spirit through the apostles struck fear in some and repentance in others. But, just as surely the "gladness" and "singleness of heart" drew others to the Lord.
Paul wrote to the saints at Corinth saying, Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing (1 Corinthians 13:1-3). Is it possible that the efficacy of our collective "prayer life," our efforts at evangelism, all that we do together are affected by the degree of fellowship we have within our congregations? The "joy of giving" may have to assume new proportions if we are to effectively spread the gospel into all the world.

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How? Jesus the Christ gives an answer. We are to love them as if they were we. First, one might suspect, we would need to eliminate any self-hatred lurking about. Actually, that may be why we really treat others so poorly. Indeed, we are "loving," that is to say, "treating," them as we regard ourselves - with hatred. Jesus knew such a statement would confound the Pharisees gathered about him. Not just them, but multitudes of others have stumbled over the concept of loving ones' self. The very idea sounds conceited, egotistical, and totally un-Christian. Jesus knew better (One should certainly hasten to agree). Where the Pharisees could not, those who know the love of God and the eternal friendship of the Christ, our Lord and Savior can. Actually, we are the only ones who can.

But, for many of us, "love thy neighbor" becomes, in every day practice, more an exercise in toleration than an expression of love. In some instances, if we could catch ourselves in the act, we might be surprised to discover we had a condescending attitude. Our demeanor may emulate that of a kindly master toward a hapless servant. We may be polite, concerned, even benevolent to the point that a careless observer could only think how gracious and kind we were. Is this loving our neighbor? Is it sufficient for Christians, do they meet the requirement, by loving them just as they are, just where they are? Is being nice, warm, smiling, friendly, even generous sufficient to meet the commandment Jesus gave?

It is certainly better than being mean and hateful, but it isn't enough. Such actions, thoughts and words, are operating on a human level. While they might have the transitory illusion of graciousness, they are relatively unimportant. Jesus told of an injured traveler ignored by all until a loathsome Samaritan stooped to help as an illustration of brotherly love but, while in the story the aid was material, Jesus was not about such. He was not of this kingdom. King of Kings and Lord of Lords, but no threat to any earthly sovereign. First, administer to the human needs about us. Just don't stop with that.

How could giving assistance to an injured voyager and seeing after his material comforts suffice? Perhaps the Samaritan discharged his responsibility by taking him to a local motel and insuring his needs and provisions were met. Such is not the case for Christians however. Where the Samaritan went far beyond that of those other travelers who ignored the one injured along the road we, Christians are called to seven times seventy beyond that. In fact, loving them where they are is not loving them at all. The phrase, "necessary but not sufficient" applies.

Let us just suppose, because it is far more than supposition, this kindly Samaritan was, indeed, a disciple of Christ, the only disciple this poor unfortunate traveler would ever meet. Once recovered and on his way, years later upon his death, he had an opportunity to relive that vital part of his life. With just two choices given, would he elect his wounds be bound or salvation offered to him by that Samaritan? My God, what greater love hath any person than he offer eternal life to his neighbor? How unkind, how impolite how sad, not to introduce our best friend, Jesus to our neighbors?

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The “certain man” in the above verse was a Jew. He was a Jew among Jews who could just as well have been coming from some religious duties up in Jerusalem. On that road traveled a priest and a Levite -- leaders in the Jewish community. We don’t concentrate much on these two except to contemptuously dismiss them for their cold-hearted callousness. Although Jesus may have been gently chiding the “certain lawyer” about the illegal distinction between the offices of priest and Levite. Instead, we focus on the injury caused by the robbers; the fact that they not only robbed him, but physically abused him and left him naked there by the side of the road. We rightly focus upon the Samaritan who acted compassionately as we would or like to think we would.

1 Samuel 8:22

This passage from the prophet Samuel heralds the beginning of the reign of kings over Israel. That which they so earnestly desired lasted barely 120 years. Only three kings, Saul, David and Solomon would rule over undivided Israel, each for roughly 40 years. God told Samuel to warn them of the price to be paid for their choice. He did. Yet all those consequences Samuel told them would result from insisting upon a king paled to actual happenings. He even warned them, When that day comes, you will cry out for relief from the king you have chosen, and the LORD will not answer you in that day. (1 Samuel 8:18) The day came. The last of the kings, Solomon, died, and the kingdom divided. The Lord was silent. He remained silent for a thousand years.

The people didn’t ask for a wise king to govern them prudently or one who was righteous to lead them in the paths of the Lord. They didn’t ask for a just king, only one like the other nations around them. They didn’t ask for one who was honorable, they asked for one to fight their battles. Probably, they were looking for one who would make a good impression all decked out in his resplendent royal finery. They were tired of being a peculiar people (1 Samuel 8:20). They wanted to fit in. Ever hear a small child in the verge of a tantrum say, “But daddy, everyone else has one.”

Why would God do that? Why would He grant a wish so patently selfish with such ultimately disastrous consequences? We don’t know. We do know He was not pleased with the Israelites and had not been so for some long time. In verse 8 the Lord God reminded Samuel that the people had been disobedient, forsaken Him and served other gods from the time they left Egypt. We know everything is according to His infinite mercy, His ultimate plan and His own timetable. We know that out of His displeasure and, perhaps out of exasperation, He granted their wish. We also know the consequences of their request.

Therein lies a lesson for us. How often do we pray for things we do not need or should not have? How frequently do we insist things be done our way for our reasons? How often do we limit Him to our myopic vision and finite wisdom? How often to improve our image or enhance our prestige? How often do we pray with no thought or intent to better serve or glorify His Holy Name? Like those ancient Israelites, how often do our desires reflect that we also reject Him as our King? We should careful what we pray for. He might say, “No,” to our foolish requests. He may say, “Go Slow,” when He knows the time is not right. On the other hand, when our prayers are base and self-seeking, He may say, “OK, you asked for it, you’ve got it!”

Aren’t we fortunate that He has mercy on us and protects us from our foolishness and follies. Aren’t we fortunate that He uses us even though we, like those ancient people, are broken vessels?

1 Samuel 8:7

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Enlarge My Territory

This passage is the end of Luke’s account of the fate of a rich man and a beggar named Lazarus. When he died, angels took the beggar to the side of Abraham in heaven. The rich man languished in hell for eternity. Not that he was rich, but he was selfish. While he lived extravagantly, the beggar at his door wanted for the necessities of life. He was callous and compassionless. He had the good things of life and was unconcerned about the suffering around him. For all we know, God had granted his request some years before.

So much of what Jesus taught warned us against the distractions of material wealth it is difficult to see how we could miss the point. He said to His disciples, How hard it is for the rich to enter the kingdom of God! (Mark 10:23). "Watch out!" He said, "Be on your guard against all kinds of greed; a man’s life does not consist in the abundance of his possessions." (Luke 12:15) What is the lesson He teaches us in Matthew 6:20 – "but lay up for yourselves treasures in heaven?" What is that to mean – investing in United States Treasury Notes? Specifically, in this chapter Jesus, not the "prosperity preachers of today, but Jesus the Christ says to us, Do not lay up for yourselves treasures in earth, where moth and rust destroy (v.19). Could that be more plain? In Luke 12:33 He even tells us to "Sell your possessions and give to the poor. Isn’t that what he tells the ruler in Luke 18:18? What about that frequently ignored passage, about the ability of a camel to go through the eye of a needle found in the Gospels of Matthew 19:24, Mark 10:25 and Luke 18:25?

But, just as clearly in Matthew 13:11 Jesus is recorded as saying, Whoever has will be given more, and he will have an abundance. Whoever does not have, even what he as will be taken from him. Matthew 25:29 is in a similar vein. In John 10:10, is not the abundance He speaks of the glory of eternal life? What greater "abundance" could one possibly imagine than the promises and blessing of the fullness of the Gospel He provides? Of what thief does he speak – Satan? Unlikely. Satan cannot steal or destroy our immortal inheritance or our eternal life. But if we "lay up our treasures" in the bank or in stock or under the mattress, most anyone with a mind can come in and steal what there. The "abundance" to which Jesus refers in Matthew 13:12 is The knowledge of the secrets of the kingdom of heaven. That to which He is referring in Matthew 25:29 is "talents" pertain to spiritual achievements or abilities.

For Christians, His abundant mercy is ours as is the plentiful grace of the salvation only He gives. Peace is also ours and it will be increased as we gain more in the knowledge of our God and our Savior. Love is ours in abundance. Surely moving from worldly concerns toward holiness is success for Christians just as moving from vanity to charity is moving toward significance. In the Book of John, chapter 3 it is written, That joy is mine, and it now complete. He must become greater, I must become less. (v. 29). Yes, God, Master of the universe, expand my territory. Make it the full scope the width and breadth of heaven and, I pray, allow me to dwell in humble adoration for all eternity. And I will give You the honor and glory forevermore. Amen.

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The Gap
Between the Service and the Street
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These people draweth nigh unto me with their mouth, and honoureth me with their lips;
but their heart is far from me. Matthew 15:8

If there were just a mirror so we could see ourselves, if a television camera could catch us on Sunday morning, what would it reveal? The idea would be to have before, during and after "takes" of us, Christians, on our weekly church pilgrimage. Through the eyes of others, what would we perceive?

What would we discover in a backward glance as we drove to church, pulled into the parking lot, walked into the sanctuary and finally settled down into our seats? What would we see if we saw what others see? Would we observe reflections of joy, courtesy, friendliness or a dour look, down cast eyes avoiding contact, a blind rush ignorant of all others about us? Perhaps a few snubs would be directed at those awful sinners along the way? Might we be caught bumping and shoving, cutting ahead of others on our way to our seat? What should we see?

Now, here we are, all settled in. The service begins. We jump to our feet eager to show our complete surrender; we raise our hands in tearful joy to the Lord. "Greet someone around you!" we are commanded from the pulpit which we elaborately and profusely obey. The order to "Be seated" brings an end to the exercise as rapidly and unexpectedly as it began. The camera undoubtedly, capture looks of adoration, near rapture, on our shining and uplifted faces as we attentively listen to the preaching of the Word – especially if there are real cameras about. If it is appropriate, as though on cue, our exultation and worship is punctuated with "impulsive" shouts of "Amen!" "Praise the Lord!" Listening carefully, we might even hear an occasional "Hallelujah!" from somewhere in the back of the sanctum. We are in full worship mode.

Time’s up! Service is over. "Let’s get out of here." Is that the attitude reflected in our actions once the service ends? Or does the process begin before the benediction? Are we adjusting ourselves, putting things away, rustling and shuffling papers, not so quietly whispering questions and instructions to our companions in preparation for the mad dash to the car? Is the process essentially a repeat of our entrance? Do we show the same self-centered lack of regard and concern for those about us, our brothers and sisters in Christ – not that their behavior is in the slightest degree different? Is it a pushing shoving hurried rush back to the car, jam it into reverse and get the h--- out of here kind of image the lens would capture? In our rush to get home or to the market, do we cut people off, exceed the speed limit, and lose our temper at those in our way?

Is this a totally cynical view, or a reasonable portrayal of an ordinary Sunday morning? There are no mirrors to reflect our Sunday images. But, if this even begins to describe Sunday, what do we do in our everyday lives? Would it be more appropriate for us to reverse the process and be mean and nasty to one another for the hour or so we spend in church, maybe get it out of our system, and act in a loving way the rest of the week? Let us pray the above scenario is no more than cynical. There may not be any cameras focusing on us but, with great assurance, we may be confident someone is watching.
You be the judge – no, on second thought, that slot is already taken.

Ye are they which justify yourselves before men; but God knoweth your hearts
Luke 16:15

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It is absurd to think a small mouse, a large dog, a fat cat, a camel, or an elephant could squeeze through the eye of a real needle to say nothing of a man, rich or poor, squeezing through. Yet to refute the lesson of the proverb, some insist Jesus didn’t mean a real needle, there was a gate called the Eye of a Needle and camels could crawl through it on their knees. He really wasn’t condemning rich people? It was a misprint.

Isn’t this perplexing? Camels can’t crawl on their knees or their stomachs. They have trouble getting up and down. None of the Biblical towns or cities had doors or gates or openings of any sort referred to as The Eye of a Needle. However, Biblical scholars tell us the phrase used by Jesus was a common proverb of His day. His audience would have understood. They frequently expressed things that were impossible or exceedingly difficult in such a fashion When they spoke of a camel, or even an elephant, walking through the eye of a needle, it was a real needle to which they referred, not an obscure gate. Jesus was using this common expression to tell us about the hazards of riches. It was no misprint, He actually meant a real needle and the inability of a live camel to walk through.

"It is hard," someone once said "not to be charmed by a smiling world." It provides many opportunities for so many "diversions" – clothes, cars, homes, vacations and entertainment. It provides us with all the essentials of life as in the lilies of the field. Wealth requires effort to accumulate and effort to preserve. What poor man must worry to insure his possessions with snarling dogs, bodyguards, security patrols, TV monitors and alarm systems. It is said a person gets his wealth from others, spends it on others, defends it from others and leaves it to others. How much does it take to see that spending ten to twelve hours a day at work, including commuting to and from, to acquire and preserve wealth leaves little time for anything else. After a fifty, sixty or seventy hour workweek, how much time or energy do we have for the Lord’s service? How obstinate must we be not to see such conditions impair our health, our marriages, our families and our spiritual life?

Is it really necessary to defend the obvious? We elevate obscure and confusing passages as the prayer of Jabez to dogma and refute the clearly stated words of Jesus to defend our greed. If the "eye of the needle" were the only warning, we might be more justified to question or ignore it. In Mary’s Song (Luke 1:46-55), there is this chilling stanza, He has brought down rulers from their thrones but has lifted up the humble. He has filled the hungry with good things but has sent the rich away empty. Among other passages, Jesus warns about greed in Luke 12:15-21 as does Paul in 1 Timothy 6:9-10. What could be more poignant than Luke 12:34, For where your treasure is, there you heart will be also? We Americans should tremble because even the poorest among us are far more rich than most of the world. Instead, we clamor for more and defend our greed with isolated passages, misinterpretations and distortions of Biblical Truth. Sadly, it is our gluttony rather than our Christian faith causing so many in the world to despise us.

We don’t really have to debate the issue of avarice, Jesus plainly tells us, it is hard for a rich man to enter the kingdom of heaven. (Matthew 19:23). It is only after so saying, He tells us just how hard it really is: Again I tell you, it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God. (v. 24). Take heart bulimic America, in verse 26 He gives us hope, With men this is impossible, but with God all things are possible.

Sell your possessions and give to the poor. Provide purses for yourselves that will not wear out, a treasure in heaven that will not be exhausted (Luke 12:33)

Ye cannot serve God and mammon. (Luke16:13)

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You don’t have to throw out your brain
when you become a Christian.
or
How Small is Our God?

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The Bible teaches that we are incapable of fully grasping the nature of God. Although Jesus was the full revelation of Him, our minds limit our understanding. We have become accustomed to the contempt the secular world has for our Biblical God and His works. Now we must become accustomed a new theology teaching similar views. If we listen, it is saying he is not immeasurable, unchanging, infinite, all powerful, all knowing and eternal. He is perfectly comprehensible.

Here are just three familiar instances of differences between our immutable God and human reason: (1) In the beginning God created the heavens an the earth (Genesis 1:1). Reason mocks God. The universe couldn’t possibly have been created in six days. The earth alone has existed for over 40 billion years. (2) Then God said, "Let us make man in our image, in our likeness," (v. 1:26). Humanity gradually evolved from lower forms of life over millions of years. (3) Thus the heavens and the earth were completed in all their vast array (v. 2:1) The universe is in process. Beginning with a "Big Bang", it continues to evolve, to expand at incomprehensible speed over vast, immeasurable distances.

The new theology teaches that the Genesis account of creation does not refer to a 24 hour days but to "indefinite periods of time." Between Genesis 1:1 and Genesis 1:2, there are vast geological periods sufficient to accommodate the scientific view. There is nothing in the Bible stating the specific mechanism(s) by which God created man. The order of events in the Creation story is essentially the same as the theory of evolution. Innocent enough.

Modern theology teaches that Scientific truth and Biblical truth, being from the same God, cannot be mutually opposed. Seminarians learn about "Symbolic Imagery." The account of woman created from Adam’s rib is not to be taken literally but symbolically . "She was taken from near his heart that he might love and cherish her." She was taken from under his arm symbolizing his protection of her. Like Adam’s rib, the Genesis story is "symbolic imagery," not actual factual truth. Reason and religion are reconciled. God is reduced until He is small enough to be understood by human intelligence.

Archaeology has confirmed many of the events and places referred to in the Bible. Isn’t that wonderful! What if it didn’t, would we stop believing the Bible? Does it matter whether we are talking about 24 hour days or "indefinite days?" Not as much as whether we believe God actually capable of creating the entire universe in 24 ten millionths of a second if He so intended. Each appeasement offered at the altar of human or scientific understanding is an abandonment, not a defense, of faith. How small is our faith? Praise God that Noah did not wait upon the rain to begin building, that Abraham answered God‘s unreasonable call, that Moses rejected the treasures of Egypt. And what more shall I say? I do not have time to tell about Gideon, Barak, Samson, Jephthah, David, Samuel and the prophets (Hebrews 11:32) How big is our God? Maybe the question is, "How big is our faith?" We, in this "modern era," believe that God is and must be fully comprehensible -- or He is not real and we renounce Him. Is that, then, the size of our God or our faith?

Pray, read the eleventh chapter of Hebrews.

Now faith is the substance of things hoped for, the evidence of things not seen (Hebrews 11:1)

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A Dead End

But he that lacketh these things is blind, and cannot see afar off,
and hath forgotten that he was purged from his old sins.
2 Peter 1:9
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Turning a corner to discover the road ends is one thing, traveling up a long and tortuous mountain pass only to discover we have to turn back is quite another. A dead end in the road is at best a disappointment, a disappointment that grows with the distance traveled.
 

Living can be a dead end. Shakespeare assigned such gloom to Mac Beth who said, "Life's but a walking shadow, a poor player that struts and frets his hour upon the stage and then is heard no more: it is a tale told by an idiot, full of sound and fury, signifying nothing." (Macbeth, Act V, Scene V) Probably, it would be disturbing to know just how many Americans view life in such a bleak manner. There are clues suggesting the number is staggering. Regardless how much wealth they have, so many are driven to accumulate more – beyond all reason. Those promising "quick and easy money" are assured of a massive audience. Certain Christian clerics have discovered the prosperity message fills previously empty pews. Doesn’t this insatiable materialism, this ceaseless craving for more and more, suggest a deep-seated feeling of inadequacy? Isn’t it a neurotic obsession? Surely, hoping things will fill the void in our empty and meaningless lives is a dead end.
 

To whom does Peter refer in the Scripture quoted at the beginning of this article? What things did they lack? Is it possible for our Christian walk to be a dead end? Simon Peter, a bondservant and apostle of Jesus Christ (2 Peter 1:1) as he identifies himself, is referring to Christians. Or as he put it, those who have obtained like precious faith with us by the righteousness of our God and Savior Jesus Christ: (v. 1). They did not lack salvation. That was assured the moment Jesus came into their lives. Is he suggesting the lives of some Christians are dead ends? Not if we mean the assurance of eternal life.
 

He was suggesting some might lack certain qualities in this life, however. Without them, we would be "barren" and unfruitful in the knowledge of our Lord Jesus Christ (v.8). What qualities? Virtue through the prompting of the Holy Spirit for one. Knowledge of God’s truth is another. So is self-control which is the mastering of our emotions, perseverance godliness which is the awareness of His presence and His influence in our lives. Brotherly kindness, the sharing with one another, and love that seeks the highest good for others even if it means a personal sacrifice. These are the "giving qualities" rather than the "receiving qualities" of Christian living.
 

The apostle James spoke of faith without works as being dead (James 2:20). Was he intimating that some Christians had reached a dead end in their walk of faith? Jesus told us to Let your light so shine before men that they may see your good works and glorify your Father in heaven (Matthew 5:16). Do some hide the light of Christ in them under a basket? Evidently. Too long the message has been stuck on just one note: me, me, me. Jesus told us we would do a greater work than He had done during His earthly ministry – just imagine that! Is "Salvation Christianity" a greater work? Does "bench-warming" qualify? Don’t these frequently encountered Christian lifestyles seem like a dead end?
We are justified before God by the blood of Jesus. We are sanctified by the indwelling of the Holy Spirit who creates works of righteousness within us — For we are His workmanship, created in Christ Jesus for good works which God prepared beforehand that we should walk in them. (Ephesians 2:10). Without which we are dead end Christians.
 

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Where Did the Dinosaurs Go?
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Are these "great beasts," and "sea monsters" Scriptural evidence of dinosaurs? Some Biblical scholars regard the behemoth as a hippopotamus and the leviathan as a crocodile. If so, where did the dinosaurs go? They were around. Their fossilized bones have been found all around the world and throughout the Middle East. Surely such monsters could not have been overlooked. Clearly they could not have gone unnoticed or ignored by our cast of Biblical characters. One couldn’t inadvertently step on them like an ant or step over them like a sleeping kitten. If for no other reason, they would have been noticed because they were a threat to life. At best, one might have been stepped on or caught in a stampede. At worst, one might have been a morsel.

Doesn’t the absence of dinosaurs through the pages of the Bible raise serious questions about its authenticity? Isn’t its integrity impugned? If we can’t adequately explain such an egregious omission, aren’t we opening ourselves to ridicule from the secular scientific (A redundant statement.) community? Has the Bible lost its virtue? Mustn’t we begin an immediate and vigorous defense of our Christian faith? Aren’t we obligated to bring the Bible and the scientific community to terms on the antiquity of the universe – thousands or billions of years old? If we can’t meet these relatively simple challenges, how are we going to explain the burning bush, Moses and the parting of the Red Sea, the day the sun stood still, Christ’s resurrection and ascension, His divinity, the Holy Spirit, the Trinity, the very existence of God? If not dinosaurs, what can we explain to the satisfaction of the human intellect?

Apologists suggests that, "God wishes for us to master the tools of rationality in defending the faith. It is our task to refute the challenges of unbelievers and to offer an internal critique of the position from which those challenges arise." (Dr. Greg Bahnsen) 1 Peter 3:15 that tells us, be ready always to give an answer to every man that asketh you a reason of the hope that is in you is frequently given as the Scriptural basis for all the squirming and mental gymnastics so many go through in defense of our faith. Are we really up to the task? More basically, is it really necessary?

Does Peter require us to provide logical proof for what defies both? The operative word in Scriptures is faith, not reason. What reason could we possibly offer for our faith? What rationale could we provide in defense of our convictions? How can we scientifically, rationally defend Christian Truth or our hope in heaven? Is there any reason for our faith that is not in our faith? The author of Hebrews tells us, Now faith is the substance of things hoped for, the evidence of things not seen. (Hebrews 11:1). How can the seeming discrepancy be resolved?

In Hebrews 11:3, we are told a lot about faith. For example that, By faith we understand that the universe was formed at God’s command. Since God is not the author of evil or confusion, the answer must lie in the nature of the evidence we offer. Defending the Gospel is knowing it and trying to live it instead of attempting to fit its wonders and mysteries into the mold of science, reason or human understanding. Is anyone capable of providing scientific proof of the Resurrection or the Ascension or a reasonable understanding of the Trinity? Our infinite, all knowing, all-powerful God is neither reasonable nor comprehensible. Why are we compelled to defend ourselves against a scheme that tells us the entire universe capriciously originated out of absolutely nothing, that living things spontaneously sprang from nonliving matter? It is the final disposition of those trusting in science and reason for whom we should be concerned, not that of dinosaurs

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