Job: Why Did He Suffer?

If you are just joining us, you can go back to the beginning of our study by clicking here.

Job’s friends became suspicious of Job. You can’t help but notice in the midst of Job’s suffering, his friends begin to theorize that Job might have some dark, hidden sin problem lurking beneath the surface and out of sight? While they initially “weep with those who weep,” they soon veered off course.

 Was it Karma? In the theology of the Ancient Near East (and this malady lingers today) they believed in something like Karma. Simply stated, Karma is the Eastern (or New Age) version of “what goes around comes around.” Even in some Rabbinic literature there’s the idea that God only blesses those who do good and only curses those who do evil.

 Each of Job’s ‘friends’ begin to weigh in and level accusations against Job. Just what Job needed! Here he is in the midst of great, great loss—illness, to boot. And his friends pile on. This both hurts and angers Job. Eventually, confused, hurt, and frustrated—Job lashes out at them and, unbelievably, at God.

 Commentators theorize, sometimes incorrectly, about what Job is all about. Two takeaways from Job are informed by the New Testament passages. The first is John 9, with the story of the man blind from birth. The disciples’ question reveals the Karma-like ideas of the culture. Jesus answer explains it all—and Job in particular.

John 9:1-7   As he passed by, he saw a man blind from birth. 2 And his disciples asked him, “Rabbi, who sinned, this man or his parents, that he was born blind?” 3 Jesus answered, “It was not that this man sinned, or his parents, but that the works of God might be displayed in him. 4 We must work the works of him who sent me while it is day; night is coming when no one can work. 5 As long as I am in the world, I am the light of the world.” 6 Having said these things, he spit on the ground and made mud with the saliva. Then he anointed the man’s eyes with the mud 7 and said to him, “Go, wash in the pool of Siloam” (which means Sent). So he went and washed and came back seeing.

 Both the book of Job and this vignette from John’s gospel end happily. But not without initial and incredible hardship. In both cases (as we already discussed with Job) there’s a whole world and agenda going on behind the scenes. After a lifetime of blindness, the blind man’s sight is restored. After a season of incredible suffering Job’s “fortunes” are restored. Neither of their sufferings was wasted. God accomplished something eternal in both cases, bringing us to our next page (verse really) which explains their suffering and outcomes. Romans 15:4 succinctly explains it all. Job and the blind man suffered for the sake of others:

 Romans 15:4  4 For whatever was written in former days was written for our instruction, that through endurance and through the encouragement of the Scriptures we might have hope.

 Whatever suffering you and I endure is neither random nor wasted. God is using it on more levels than you can imagine (like Job and the blind man). Just as we watched their stories play out through the pages of Scripture, perhaps, you and I can bear witness to others as they watch us wrestle through hardship as we trust God even when life hurts! Hard as things are, don’t miss an opportunity to glorify God!

As You Read Job Don't Miss God's Glory!

(There’s More to the Book of Job Than Meets the Eye)

 Note: If this is your first time with us, please see the previous post(s).

In today’s discussion we continue to set the table for understanding the book of Job. In so doing, we hope you’ll begin to see why Job is among the “handiest books in the Bible.” There is so much there. It’s easy to miss the forest for the trees (more about this later).

We have all heard of “the patience of Job.” The saying is almost cliché. It’s become a truism. So much so that we think of Job as a superman. A fictional character. He is almost surreal to us. An abstraction of some kind. The fact is that Job was a real person with real feelings who seemed to have almost everything and everyone he held dear or loved stripped away. There’s an old saying, “If you haven’t got your health, you’ve got nothing.” Job eventually lost his health, too. And yet we talk about the patience of Job (almost without knowing what that means). The word patience is better rendered “steadfastness” or “endurance” (or “longsuffering”). Let’s look at James 5:11 (below):

 James 5:11  11 Behold, we consider those blessed who remained steadfast. You have heard of the steadfastness of Job, and you have seen the purpose of the Lord, how the Lord is compassionate and merciful.

Actually, if you are familiar with Job, this verse sums up what the entire book is about. Namely, the purposes of God, the compassion and mercy of God—as well as the endurance of Job. Job is the human through which God reveals Himself in a way that is unlike any other in the Bible. But Job is what Bruce Lee once described as a finger pointing to the moon. Lee cautioned that we must be careful not to stare at the finger and miss the moon. God is the “moon” in this illustration and Job is the “finger.” We must not miss the heavenly glory.

 Sometimes we hold fast to God and His goodness and purposes. Sometimes we lose sight of them. Particularly when life is hard. We are, after all, human beings. Fallen human beings. God knows this. He knows our frames are but dust—fragile (Psalm 103:14). And yet God uses us to display His glory. And He never ever lets go of us (John 10:28-29; Romans 8:35-39).

 We can be or become instruments in our Redeemer’s hands—imperfections and all. That’s where Job and 1 Corinthians 10:13 intersect. That’s also why God uses the weak things of this world to display His glory and give us hope! That’s why we began our study of Job saying something to the effect that Job happens to someone somewhere in this world every day. Maybe not to the extent Job experienced hardship… but maybe even more!

 Right thinking leads to the right attitudes and actions (words and deeds). Job is a picture of a righteous man suffering what seems to be unspeakable hardship and grief as he seeks to hang on to his faith, his love for God,  his confidence in God, and his mind although at some level Job eventually fails  (because we all fail at times). All fall short of the glory of God (Romans 3:23). “All” means ‘all.’  That said, let’s understand that  the book of Job is a high definition of James 5:11 and 1 Corinthians 10:13 as well as James 1:2-8 (take a moment and review these verses now).

 I’m sure Job does better than I would do under his circumstances. I believe Job is more steadfast than I… than most of us. Truth be told, Job does more with less. What do I mean? Consider Job’s faithfulness (even when he succumbs to grief, pain, and sin) understanding that Job didn’t have a Bible. He had neither Old Testament nor New Testament. We have so much more and we, as contemporary humans do less. Scholars believe Job is among the oldest books of the Bible. And with less revelation available to him, Job endures. Job hangs on and hangs in as Job clings to what Job knows to be true. As you read Job dwell on that. He does more with less and we 21st century Christians tend to do less with more.

 Some may suggest that I am harsh in saying Job fell short in some way. Let me offer evidence to that effect. I do so not passing judgment but marveling at how well Job did! That said, let me walk you through Job’s “short-fall”

 What we see is a wearing down of Job’s endurance over time. The writer of Job documents it. At the beginning of Job’s considerable trial Job is unshakeable. His understanding enables Him to cling to what is true. We see Job’s understanding of God override Job’s emotional reactions. He both grieves and worships. His right-thinking governs his attitude enabling Job to see things from an eternal perspective. And in verse 22 we see that Job did not sin or get mad at God.

 Job 1:20-22   Then Job arose and tore his robe and shaved his head and fell on the ground and worshiped. 21 And he said, “Naked I came from my mother’s womb, and naked shall I return. The LORD gave, and the LORD has taken away; blessed be the name of the LORD.” 22 In all this Job did not sin or charge God with wrong.

 Satan attacks Job’s health. Job suffers now the agonies of two great losses. He suffers both emotional agony and physical agony, Outwardly, he is steadfast. Look closely at verse 21 (above). Look at his rhetorical question about remaining faithful under trial. Notice also a subtle, ever so subtle, comment at the end of verse 10.

 Job 2:7-10   So Satan went out from the presence of the LORD and struck Job with loathsome sores from the sole of his foot to the crown of his head. 8 And he took a piece of broken pottery with which to scrape himself while he sat in the ashes. 9   Then his wife said to him, “Do you still hold fast your integrity? Curse God and die.” 10 But he said to her, “You speak as one of the foolish women would speak. Shall we receive good from God, and shall we not receive evil?” In all this Job did not sin with his lips.

 Indications are that Job’s faithful countenance was beginning to be racked by doubt and maybe something more. “In all this Job did not sin with his lips.” Implicit in this statement is a qualification. Contrast it with the earlier statement, “In all this Job did not sin (in any way) or charge God with wrong.” As we read and work through the book of Job we see Job begin to question how Job, a good man, could be so set upon by hardship. And while his “friends” unjustly accuse him of some terrible hidden sin, Job begins to suggest that all of this isn’t fair. God isn’t being fair with Job. Job is innocent in his own sight and indeed he eventually silences his accusers but notice the comment in Job 32:1:

 Job 32:1   So these three men ceased to answer Job, because he was righteous in his own eyes.

 The Holy Spirit through the author’s pen reveals something about Job. Job saw himself as righteous in his own sight. Jesus tells us apart from Jesus we can do nothing (John 15:5). It almost appears that under the most difficult of circumstances that Job loses sight of God’s holiness and his own sinfulness. And God, while fulfilling long term redemptive objectives through Job’s trial (more about this later) is also using the trial to prove, test, and mature Job’s faith (James 1:2-8).

 Make no mistake: Job eventually crosses into sin (we would likely do no better). There is a sin of presumption that humans can be righteous before God “in their own sight.” There is the sin of implicitly calling God’s goodness and character and decision making into question.  Why do I say this? How can we be sure? We can be certain because eventually God causes Job to discern his sin and Job “repents in dust and ashes.” You see this in Job 42:5-6:

 Job 42: 5-6 I had heard of you by the hearing of the ear, but now my eye sees you; 6 therefore I despise myself, and repent in dust and ashes.”

 That’s one reason why we say that the book of Job is about God more so than Job. But make no mistake. There are tons of lessons about God, man, faith, God’s world in which we live, and God’s ways. We will be exploring these as well as we learn about God through Job. Stay tuned.

 In the meantime, maybe reread Job with what we’ve discussed above in the forefront of your mind. Consider prayerfully recalibrating your own thinking. And as you read, prayerfully entreat the Lord to “show me wonderful things in Your law (Psalm 119:18).” It worked for David. It will work for us! God has much to teach us through the witness of Job (and his ‘friends’).

Weeping with Those who Weep…

If you missed the first posts, click here.

Now when Job’s three friends heard of all this evil that had come upon him, they came each from his own place, Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite. They made an appointment together to come to show him sympathy and comfort him. 12 And when they saw him from a distance, they did not recognize him. And they raised their voices and wept, and they tore their robes and sprinkled dust on their heads toward heaven. 13 And they sat with him on the ground seven days and seven nights, and no one spoke a word to him, for they saw that his suffering was very great. (Job 2:11-13)

Job had lost his children. Job had lost his possessions. Job had lost his health (and vitality). But Job had lost his sons and daughters—his children. Possessions can be replaced. Health can be recovered. Vitality restored. Children cannot be replaced. No parent expects to outlive or bury his her offspring. Job’s children as far as we can tell were grown…  adults. They shared memories. Lifetimes. Had they been young, the loss would have been no less devastating. Add to this, in Ancient Near Eastern Culture children were somewhat of an elder-care plan. They provided for parents in the parent’s old age, when a parent may not be able to care for themselves.

If you are already familiar with the story of Job, then you know God gave Job more children. But he did not bring these back to life. The loss is real. While they may be united in the next life, assuming they were believers, their loss was  both real and painful.

How does one comfort a person who suffers so great and painful a loss? In my ministry I’ve had to shepherd parents who lost children through still birth and even murder. What does one say? Do? Job’s friends, maligned by many for their later ham-handedness provide us an object lesson in what to do, in the verses above. They are shocked, stunned, at Job’s appearance and circumstances. Notice what they do because they start off well.

 Job 2:12-13 …they raised their voices and wept, and they tore their robes and sprinkled dust on their heads toward heaven. 13 And they sat with him on the ground seven days and seven nights, and no one spoke a word to him, for they saw that his suffering was very great.

 In a New Testament sense they follow the Apostle Paul’s dictum:

 Romans 12:15   Rejoice with those who rejoice, weep with those who weep.

 What does this entail? Presence. Sometimes a person’s grief is so great (and you, yourself, are so overwhelmed) that it is best just to be there with them and say nothing. Grieve with them. Of  course you’ll be tempted to  try to say the right thing. Don’t. What would the right thing be? Not sure? Say nothing. There will be time to talk later. Sometimes just being with them is a comfort. Where good people fail sometime is saying too much as opposed to saying too little. It’s a natural and human response. We all want to help. We all want to find the right words… the right explanation… the right Bible verse. This is the trap that Job’s friends eventually fall into. Seeing Job’s grief. Hearing Job’s anguish laden laments they try to explain what is happening and why it is taking place. And they get things terribly, terribly wrong.

 The bulk of the book of Job is made up of his three friends trying to explain things. In some sense they are trying to explain the unexplainable. They end up trying to correct Job’s thinking. Eventually, they level unthinkable accusations against Job. They add insult to injury. They make a difficult situation worse. Eventually, God intervenes and through special revelation sets the record straight.

 We should not be too hard on Job’s friends. They did not have the whole counsel of God’s word available to them as we do today. They not only didn’t have the 66 books of the closed cannon of Scripture. They didn’t even have the Torah! Today, all too often, Christians do less with more. We have the whole of God’s word and we sometimes say and do things that rival the terrible counsel of Job’s friends. I remember the words uttered to a man who lost a wife and daughter in a car accident, “Brother, God is trying to get your attention and tell you something!” What could that mean? On another occasion, a woman grieving the first anniversary of her son’s murder was told, “Look… it’s been a year… It’s time to move on with our life.” I’m sure these people meant well. Maybe they fell prey to the need to say “something” to the one who is suffering.

 Good people can often say terrible things with the best of intentions, in the most misguided of ways. That’s why, sometimes, less is more:

 Romans 12:15   Rejoice with those who rejoice, weep with those who weep.

 Job 2:12-13 …they raised their voices and wept, and they tore their robes and sprinkled dust on their heads toward heaven. 13 And they sat with him on the ground seven days and seven nights, and no one spoke a word to him, for they saw that his suffering was very great.

 Job’s friends started well with their presence. They were there. Near. Available. Sometimes actions speak louder and accomplish more than words. You can pay them a visit. Take them out for coffee. Mow their lawn. Run errands for them. Meet practical needs as you weep with those who weep. And maybe one day when the dust settles… rejoice with them. You don’t have to have all the answers… just be available to glorify God by serving them.

 Job’s friends did not end well. Often people do not finish well with those who suffer loss. Often in a few weeks as the dust settles people’s lives return to normal and they withdraw when the life of the grieving one still has this huge void. Losses sometimes take decades to get over. People need your comforting presence. You may never make mistakes of a scale of Job’s friends but… stay in touch… stay engaged.

 Finish well. Stay engaged. Make yourself available… and do not weary of well-doing. If you’d like more information on weeping with those who weep, touch here.

God's Will: Bad Things Can Happen to Good People

NOTE: If you are just starting with us, go to the previous post. As you participate in this study you will want to read the entire book of Job in as few “sittings” as possible. Read Job a couple of times if you can. Before you read: pray. Pray what? Consider praying something like this. Open my eyes, O Lord, to wonderful things in your word!” Now read thoughtfully. Don’t obsess and don’t skim. Reread Job 1:1-5 before moving into this week’s study.

In the opening sentences we get a picture of Job “from the outside.” We read of how the Holy Spirit describes Job to us. Job was a man of stature, character, faith, and family. How did Job come to be who Job was? God’s word tells us as a man thinks within himself so he is (Proverbs 23:7). Fast forward with me to Job 29 and gaze within the man as well as at the man.

Job 29:1-25   And Job again took up his discourse, and said: 2“Oh, that I were as in the months of old, as in the days when God watched over me, 3 when his lamp shone upon my head, and by his light I walked through darkness, 4 as I was in my prime, when the friendship of God was upon my tent, 5 when the Almighty was yet with me, when my children were all around me, 6 when my steps were washed with butter… 11 When the ear heard, it called me blessed, and when the eye saw, it approved, 12 because I delivered the poor who cried for help, and the fatherless who had none to help him. 13 The blessing of him who was about to perish came upon me, and I caused the widow’s heart to sing for joy. 15 I was eyes to the blind and feet to the lame…16 I was a father to the needy, and I searched out the cause of him whom I did not know. 21  “Men listened to me and waited and kept silence for my counsel.  24 I smiled on them when they had no confidence, and the light of my face they did not cast down. 25 I chose their way and sat as chief, and I lived like a king among his troops, like one who comforts mourners.

What we see here is by any standard a good man who looked to the needs of others. We live in an age where society villainizes the rich and powerful while ascribing extra piety and privilege to those it deems poor and oppressed. What we see in Job is a man who seeks to benefit others with no thought of himself.

Why is this important? In addition to providing insight into Job’s character it reminds us that life in a fallen world is such that hardship and suffering befalls the good and the wicked, just as some observe in parallel that God causes the good rains to fall on the good and the wicked, alike (Matthew 5:45). Many find this bewildering (as Job’s friends seem to do) and assume only bad things happen to bad people. The book of Job dispels this myth and causes us to rely on divine revelation rather than intuition or conventional wisdom. We will see that Job is s good man and yet a sinner (a sinner like you and me).

Perhaps this is why Job, like Ecclesiastes, causes us to pause and reflect (in bewilderment).  Perhaps this is why Job is so essential to making sense of our world and not only our hardships but God and even Satan’s hand in them. Just as in Ecclesiastes there is an “under the Sun perspective” (i.e. earthly perspective) and an “above the Sun perspective” (i.e. heavenly or spiritual perspective) so it is in the book of Job. One sees this clearly in the dialogs between God and Satan.

Job 1:6-12   Now there was a day when the sons of God came to present themselves before the LORD, and Satan also came among them. 7 The LORD said to Satan, “From where have you come?” Satan answered the LORD and said, “From going to and fro on the earth, and from walking up and down on it.” 8 And the LORD said to Satan, “Have you considered my servant Job, that there is none like him on the earth, a blameless and upright man, who fears God and turns away from evil?” 9 Then Satan answered the LORD and said, “Does Job fear God for no reason? 10 Have you not put a hedge around him and his house and all that he has, on every side? You have blessed the work of his hands, and his possessions have increased in the land. 11 But stretch out your hand and touch all that he has, and he will curse you to your face.” 12 And the LORD said to Satan, “Behold, all that he has is in your hand. Only against him do not stretch out your hand.” So Satan went out from the presence of the LORD.

A similar dialog is found in Job 2.

Job 2:1-6   Again there was a day when the sons of God came to present themselves before the LORD, and Satan also came among them to present himself before the LORD. 2 And the LORD said to Satan, “From where have you come?” Satan answered the LORD and said, “From going to and fro on the earth, and from walking up and down on it.” 3 And the LORD said to Satan, “Have you considered my servant Job, that there is none like him on the earth, a blameless and upright man, who fears God and turns away from evil? He still holds fast his integrity, although you incited me against him to destroy him without reason.” 4 Then Satan answered the LORD and said, “Skin for skin! All that a man has he will give for his life. 5 But stretch out your hand and touch his bone and his flesh, and he will curse you to your face.” 6 And the LORD said to Satan, “Behold, he is in your hand; only spare his life.”

Consider the implications of what we read in these exchanges between God and Satan! God has both called attention to Job and allowed Satan to test Job within certain limits. Satan can strip Job of all that Job holds dear, even Job’s health, but Satan may not takes Job’s life.

We are mystified, perhaps by God’s thought process or rationale. Indeed, it is not revealed. But as early as chapters 1 and 2 we learn a great deal about our own existence, God’s involvement in the activities and affairs of the human race, and (at minimum) there is an entire world we do not see or comprehend. Above these things we learn that God’s ways and thoughts are above our thoughts (Isaiah 55:8-9).

God is sovereign over everyone and everything—even Satan and his demonic horde. Satan’s damage and malice are subject to God’s sovereignty. Satan, as someone once noted, is God’s devil and functions in God’s universe according to God’s rule. Satan must ask permission of God because God limits the harm Satan does, whether we sense this or not:

Luke 22:31   “Simon, Simon, behold, Satan has demanded permission to sift you like wheat; 32 but I have prayed for you, that your faith may not fail; and you, when once you have turned again, strengthen your brothers.”

“Satan has demanded permission...” Take a moment now and look up 1 Corinthians 10:13. Read it out loud a couple of times. Re-read Job chapters 1 and 2 and ask them how they relate and harmonize with one another. Now tie this to all to Luke 22:31. Dwell on these passages. Read and reread them. Linger over them. Do you remember what we noted earlier? Do you remember the title of this study: “Job Happens Every Day to Someone Someplace in Our World.” One of the lessons we are about to learn together is the meaning of 1 Corinthians 10:13 as we study the book of Job.

1 Cor. 10:13  No temptation has overtaken you that is not common to man. God is faithful, and he will not let you be tempted beyond your ability, but with the temptation he will also provide the way of escape, that you may be able to endure it.

We are going to see Job experience and undergo seemingly unspeakable hardship. We may wonder, privately or aloud, what God is doing. And as we do so, studying the book of Job or experiencing our own soul-crushing losses and hardship, we do well to remember and rehearse why we trusted Him for our salvation. Moreover, we need to ask ourselves “is God then not trustworthy in all matters, great and small, regardless?”

Always remember that God is faithful. God is good. God is loving. He is intimately involved in every facet of your life. You are part of God’s redemptive program and sometimes that involves incredible hardship. Always remember we do not see all that is going on in our lives. Nor do we understand it all. God’s perspective is much bigger than we can see or process. There is good in all He does. Purpose!

Finally, think about your view of God and why you serve Him. Why do you serve God? Do you serve Him for His blessing or to draw closer to Him? What’s the difference? Think about it

Job Happens Every Day to Someone Someplace in Our World

(Job Revisited)

Will you study the book of Job with me for a while? It’s one of the handiest and misunderstood books in the Bible. I’m studying it for personal reasons. I thought I’d invite some of you to join me. Why? Job has something to say about every hardship and trial you suffer, both great and small. People look at Job and inadvertently miss the forest for the trees (like of like the book of Revelation). And in so doing they miss out on wisdom and enablement for living each day God gives them on planet earth.

The story of Job seems an extreme account of unimaginable hardship. To one extent or another, I suppose it is. On the other hand, the title of our study and journey says it all: “Job Happens Every Day to Someone Someplace in Our World.”

So, let’s revisit the book of Job.  And as we do this, we can maybe make better sense of our existence (and sufferings) in the days ahead, regardless of their severity.

 Let’s talk “ground rules” for our study. As odd as this may sound, I’m going to ask you to rely on the Bible alone. That means no commentaries, YouTube channels, etc. I’ll post my thoughts each week, usually on Wednesday. Let’s study together and grow together. Let’s read our texts, asking, (1) what do the words say; (2) what do the words mean; (3) how then shall we think and live?

 Let’s get started!

Job 1:1-5 There was a man in the land of Uz whose name was Job, and that man was blameless and upright, one who feared God and turned away from evil. 2 There were born to him seven sons and three daughters. 3 He possessed 7,000 sheep, 3,000 camels, 500 yoke of oxen, and 500 female donkeys, and very many servants, so that this man was the greatest of all the people of the east. 4 His sons used to go and hold a feast in the house of each one on his day, and they would send and invite their three sisters to eat and drink with them. 5 And when the days of the feast had run their course, Job would send and consecrate them, and he would rise early in the morning and offer burnt offerings according to the number of them all. For Job said, “It may be that my children have sinned, and cursed God in their hearts.” Thus Job did continually.

There are good people everywhere, who appear to have it all. But unbeknownst to them life, as they once knew, it is about to come to something of a catastrophic and cataclysmic end. Some are rich, many not so much. Some are parents, although not all are parents. Many might be large scale employers who vast wealth would seem to be such that it should insulate them from most hardship. More than a few have happy, healthy, and intact families (and family relationships) that further buttress and bless them in this momentary life that is, even for the Christ-follower, but a vapor. I’ll wager that among these beautiful and prosperous souls are a number of believers who have walked with God for many years and who have raised their children up in the discipline and nurture of the Lord (Ephesians 6:4). Such a person was Job of the land of Uz. By all accounts Job lived an exemplary life. He worked hard, conducted himself with integrity, and experienced, materially and spiritually, the favor of God. And Job loved and prayed for his children! What could possibly go wrong?

 Why do bad things happen to good people? Karma? Luck? The randomness of the universe? Who knows? God knows! Is there a purpose in our suffering? A point? There is. Spoiler alert: God never wastes a believer’s suffering or hardships. Never. While this reality can be found throughout the Bible, here are two reassuring passages.

 James 1:2-4   Count it all joy, my brothers, when you meet trials of various kinds, 3 for you know that the testing of your faith produces steadfastness. 4 And let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing.

Romans 8:28  And we know that for those who love God all things work together for good, for those who are called according to his purpose.

 We have to be careful with such verses. Some people, well-intentioned people, occasionally cite them undiscerningly to those in the midst of a trial or a hardship—usually telling them to try or pray harder. Some uncharitably call this the “take two Bible verses and call me in the morning approach” to discipleship or counseling. I call the labeling uncharitable as much as I do the exhortation to pray or try harder because I believe such people mean well as those who bristle at their misguided actions (more on this later).

 So, why do bad things happen to good people? The same reason good things happen to bad people: for the glory of God. That’s what Jesus tells us in the account of the man born blind from birth. So perhaps we can find some encouragement in that.

John 9:1-3   As he passed by, he saw a man blind from birth. 2 And his disciples asked him, “Rabbi, who sinned, this man or his parents, that he was born blind?” 3 Jesus answered, “It was not that this man sinned, or his parents, but that the works of God might be displayed in him.

 God does not waste our sufferings and hardship. It’s against His nature and character. Do I enjoy hardship? Suffering? Do you? Certainly not. Nevertheless, suffering is part of a fallen world. To one degree or another, we will suffer. Some will suffer more than others. But everyone will suffer to some degree regardless of their context, ethnicity, socio-economic status, and conduct. That’s why I’ve suggested in the title of this study, “Job Happens Every Day to Someone Someplace in Our World.” There has never been a person who walked on this earth that was immune from suffering. That includes Jesus Christ, described by Isaiah as “a man of sorrows and acquainted with grief (Isaiah 53:3)” who “for the joy that was set before him endured the cross, despising the shame… (Hebrews 12:2).” This is the same Jesus who said, “Father, if you are willing, remove this cup from me. Nevertheless, not my will, but yours, be done (Luke 22:42).”

 Let’s stop here. Reread what I’ve written. Re-read Job 1:1-5. Do you really think Job, separated from us by language, culture, and the tides of time wasn’t a normal person? Did he not love his kids? Did he not love God? Did he not have responsibilities? And as rich and well set up as Job was: did he not suffer? What was once said of the prophet Elijah can be said of Job, he “was a man with a nature like ours… (James 5:17).” Let’s learn from Job’s suffering together. God has something to say to us both, you and me.

What of Women Pastors... Elders... Preachers?

We’ve waited on this topic for a while, although Hillside’s position is clear based upon the Scriptures (and our series on Church Matters (the Pastoral Epistles). The matter of female pastors and female preachers is at the forefront again these days.

Recently Al Mohler, the president of the Southern Baptist Theological Seminary in Louisville, KY weighed in on the matter (although admittedly in a Baptist context). That said, he appeals to the Scriptures (which apply to all churches). He traces the advent of women pastors in our modern context from the arguments made in the 1970’s to our time. It’s an article well worth reading. You can find it here. There really is nothing new under the sun. Mohler’s article is biblical and restrained. I hope you find it helpful.

Congregational Governance and the Upcoming Vote

Note: because some of the confusion surrounding the upcoming vote on bylaw changes and the modification of constitution, thought it helpful to post answers to some of the questions that are being asked. Hopefully, this will help to clarify any misunderstandings some of you may have.

Do Hillside’s constitutional and bylaw changes represent a shift away from congregational governance? The short answer is absolutely not. I’ve been asked this a number of times recently, and I’ve discovered that many of those asking the question do not understand congregational governance. A few are repeating something they’ve heard from someone else and do not understand what congregational rule is. So let’s ask the question this way…

 What is congregational governance? That brings us to a second question, “What does the Bible indicate?” After all, we look to the Bible, not to culture.

 The clearest picture of congregational governance in action is found in Acts 6:1-6. Let’s learn from this example.

 Now in these days when the disciples were increasing in number, a complaint by the Hellenists arose against the Hebrews because their widows were being neglected in the daily distribution. 2 And the twelve summoned the full number of the disciples and said, “It is not right that we should give up preaching the word of God to serve tables. 3 Therefore, brothers, pick out from among you seven men of good repute, full of the Spirit and of wisdom, whom we will appoint to this duty. 4 But we will devote ourselves to prayer and to the ministry of the word.” 5 And what they said pleased the whole gathering, and they chose Stephen, a man full of faith and of the Holy Spirit, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolaus, a proselyte of Antioch. 6 These they set before the apostles, and they prayed and laid their hands on them. (Acts 6:1-6)

 What’s going on here? The people chose representatives to represent them. Did they choose just anyone? No, they chose in accordance with certain prescriptions: “men of good repute, full of the Holy Spirit and of wisdom.” It wasn’t a popularity contest. Choice was made on the basis of salvation, testimony (reputation for godliness), and wisdom (which arises from maturity). These were approved by the Apostles. What you have here is congregational governance via chosen representatives to distribute the money and participate in shepherding God’s flock.

 Things would change after the death of the last of the Apostles. Later, the Holy Spirit, through the pen of the Apostle Paul, would spell out the requirements of those who would shepherd God’s flock in the absence of (and after the passing of) the Apostles; namely Elders. At the writing of Acts the Apostles were still alive and present. What does the Bible say:

 2 Therefore an overseer must be above reproach, the husband of one wife, sober-minded, self-controlled, respectable, hospitable, able to teach, 3 not a drunkard, not violent but gentle, not quarrelsome, not a lover of money. 4 He must manage his own household well, with all dignity keeping his children submissive, 5 for if someone does not know how to manage his own household, how will he care for God’s church? 6 He must not be a recent convert, or he may become puffed up with conceit and fall into the condemnation of the devil. 7 Moreover, he must be well thought of by outsiders, so that he may not fall into disgrace, into a snare of the devil. (1 Timothy 3:1-7)

Notice these qualifications of elders (or overseers). They must be above reproach, husband of one wife, sober minded… respectable… not a lover of money… They must manage their household well so that they can manage the church. They must we well thought of by outsiders…

 Stop and think: respectable in whose sight? Who determines that they are good fathers, managing their households well? Above reproach? The people of the church who “vote” for them… who elect them… who affirm them. You know: the congregation. The congregation who choses those who manage their households well to manage the church. The congregation elects overseers (elders) to govern the place as their representatives. They choose them like in Acts 6: 3,5. That’s congregational governance. This parallels our own federalism today where people elect representatives to govern. It’s a representative government not a pure democracy. That’s God’s design. That’s why you read about elder’s governing and to respect God’s design and the guys God raised up (1 Timothy 5:17). That’s why you have passages like Hebrews 13:17:

 Obey your leaders and submit to them, for they are keeping watch over your souls, as those who will have to give an account. Let them do this with joy and not with groaning, for that would be of no advantage to you. (Hebrews 13:17)

 The question often arises, “what if they abuse their authority?” Remove them! How will you know that they are above reproach? And how do we remove them? These are normal, natural questions. What does the Bible say? Let’s look and see:

 Let the elders who rule well be considered worthy of double honor, especially those who labor in preaching and teaching. 18 For the Scripture says, “You shall not muzzle an ox when it treads out the grain,” and, “The laborer deserves his wages.” 19 Do not admit a charge against an elder except on the evidence of two or three witnesses. 20 As for those who persist in sin, rebuke them in the presence of all, so that the rest may stand in fear. 21 In the presence of God and of Christ Jesus and of the elect angels I charge you to keep these rules without prejudging, doing nothing from partiality. 22 Do not be hasty in the laying on of hands, nor take part in the sins of others; keep yourself pure. 23 (No longer drink only water, but use a little wine for the sake of your stomach and your frequent ailments.) 24 The sins of some people are conspicuous, going before them to judgment, but the sins of others appear later. 25 So also good works are conspicuous, and even those that are not cannot remain hidden. (1 Timothy 5:17-25)

 What does the text say? What do the words mean? What then shall we do? As in Hebrews, treat those who shepherd respectfully. Don’t make their service grief because they care for your souls and will give an account. Verse 19 reminds us to be sure to investigate credible (as opposed to frivolous) accusations against an elder. BUT if they are in sin they are to be confronted and if they don’t repent, or correct their actions, they are to be removed PUBLICLY.

 How can a congregation know if these men are above reproach? How can a congregation know that they are (still) “right for the job?” Look at verse 22: “Do not be hasty in the lay on of hands…” The nomination and election process should be careful. Often, in American Christianity, elder nominations are due to popularity, personal prestige, etc. Elder candidates are to be carefully vetted and examined:

 24 The sins of some people are conspicuous, going before them to judgment, but the sins of others appear later. 25 So also good works are conspicuous, and even those that are not cannot remain hidden. (1 Timothy 5:24-25)

 The only thing worse than not having enough elders is choosing unqualified candidates. You just don’t fill vacancies with just anybody (see 1 Timothy 3:1-7 and Titus 1:5-16).

 I had someone ask me recently how then do we balance this with the presence of staff pastors who function as elders. According to the Bible, ‘pastors’ are elder, too. They are vocational elders (1 Timothy 5:17). While “lay elders” are elected by the congregation staff pastors are not. To be honest, that’s not true. Let’s start with the lead pastor position (yours truly). The people of Hillside selected a search committee. The search committee reviewed a couple hundred resumes, speaking to a number of candidates. Eventually, after a number of interviews, background checks, etc. I was invited for a “candidating week (three days actually).” The elders interviewed me… other ministry leaders interviewed me… I preached a message for the larger congregation. I “underwent” a question and answer session before the entire congregation. The congregation voted to call me. This process has been repeated in one form or another for other pastor hires. When we called Chris Gee he met parents, ministry leaders, and the elders. He was closely scrutinized by a search committee representing the larger congregation and voted on by that search committee. That vote was then affirmed by the elders. That’s congregational governance.

 The congregation or its representatives selected every elder, paid or volunteer. That’s congregational governance. Congregational governance is a representative system. And that is the biblical model.

 That said, popular culture has created its own models. These are mostly along the lines of business models or boards. These were done by good people with good motives. But the Bible, not the culture, is to be our guide.

 Why did Hillside modify its structure, recently? Why the changes? This essay is strictly about governance. We had created a structure with countervailing elder boards. Sure, they had different names but that’s what we had. After teaching through the Pastoral Epistles and seeing God’s blueprint for governance the congregation’s elected representatives (the Leadership Council and the Elders) separately and together voted unanimously to change the structure to match God’s word. Because we are a church that has congregational governance the final decision, based upon their unanimous recommendation, has been left to the congregation’s vote. That’s congregational governance… and that’s elder governance: they are one and the same. We modified our logistical structure to honor God by staying close to His word. And we did not do any of this without first teaching through the issue during the “Church Matters” sermon series. You can find that sermon series here, in case you are new or in case you missed it.

 So, what’s the difference between elder rule and congregational governance? The difference is huge. HUGE. Elder rule is quite different than congregational governance that is elder-led. To have “Elder Rule” you, the congregation, essentially vote to never have a vote again. In so doing you invest the elders with the authority to govern the church permanently. The congregation is informed of their decisions. They may delegate some of that authority (i.e. they may allow for a search team to call a pastor or they may allow a vote to sell the property) but there is little or no congregational input. The congregation may nominate elders but the elders decide things. The election system we use and will continue to use simply goes away. Hillside’s leadership has preserved congregational governance. The modifications made to the bylaws and or constitution do not provide for elder rule. We will have congregational governance that is elder led. Elder led is not elder rule. Elder rule is more of a presbyterian model. That’s not the model you are voting on. Hillside is and will remain, even with these changes—no matter how the vote goes, a congregationally governed church.

Finishing the Q and A

Two Sunday’s ago we dedicated both our worship services to a “question and answer session” so that our members, attenders, and visitors could text or email questions in real time. I promised to answer all questions, providing answers to those texted or emailed but not answered in the church blog. Here goes:

Should Christians get out of debt? This is a persistent, yet complex and nuanced, question. Proverbs is full of warnings about indebtedness, “the borrower is the slave of the lender (Proverbs 22:7).” On the other side of the coin you have, “The wicked borrows and does not pay back but the righteous is generous and gives (Psalm 37:21).” Then you have the warning about being security or “co-signing” on the debt of another in Proverbs 22:26-27. What you have here is a call to caution and an exhortation to wisdom. The message of the Bible on money and debt is in depth and considerable. The Bible says more about money than it does sin. Money isn’t sinful and neither is debt. However, both can lead to sin when abused. Today we have people who buy on credit with no plan to pay back. Psalm 37:21 implies that this is wicked. If you spend more than you can earn or pay back you end up “stealing” from those whose credit you default upon. But that said, debt is not necessarily wrong or sinful. Who can afford to pay cash for a house… a car? Not many. But often we buy more house than we need (or can afford). Some people by a car they can’t maintain or insure—or keep up the payments on. This is immoral. People run up student loan debt and blame the lender. Whose fault is this? When we enslave ourselves to others through debt we are at fault. So, avoid debt when you can. Pay cash for all you can. Save all you can. Only borrow (i.e. go into debt) if and only if you must for a house, a car, or anything else. Part of the pitfalls of our consumer driven society is a proclivity toward instant gratification. Delayed gratification through saving then buying is wiser.

What steps does Hillside take to assure elders are above reproach? Great question. First, we try and select the right people upfront. American churches often choose people based upon prestige, appearance, popularity, and outward likeability. God’s word in Titus 1 and 1 Timothy 3 give very specific commands and qualifications for elders. We utilize a very careful process for selection using the Leadership Development Team, the Leadership Council, and the Elders. We interview the men, sometimes the spouses, and we try and assess character through confidential interviews with other in the congregation. Also, the Church Chair and one of the pastors interviews an individual and maybe his wife, as well. They elder candidate completes an extensive questionnaire and then goes into a training/assessment time with no guarantee he will become an elder. An ounce of prevention is worth a pound of cure (as many churches learn the hard way). Next, all leaders here have to sign a leader-teacher profile that lays out what is expected of them from a moral, conduct perspective. After this, any elder or leader can be removed by substantiated, actionable claims or accusations brought by any member or regular attender. Naturally, the claim or accusation would have to be substantiated. Matthew 18:15-17 lays out Christ’s procedure and the constitution and bylaws spell out Hillside’s process. There is also a third level, mutual accountability. God’s word tells us “faithful are the wounds of a friend.” Staff and lay elders (regularly) speak into each other’s lives. From a congregational governance perspective, the elders are accountable to the people of Hillside, getting back to Matthew 18. Accusations or charges must first be made privately then the process escalates depending on the response. As for “above reproach” we find that defined in Scripture:

2 Therefore an overseer must be above reproach, the husband of one wife, sober-minded, self-controlled, respectable, hospitable, able to teach, 3 not a drunkard, not violent but gentle, not quarrelsome, not a lover of money. 4 He must manage his own household well, with all dignity keeping his children submissive… (1 Timothy 2:2-4)

What is congregational governance and how is it different than elder rule? Elder rule is usually found in Presbyterian churches of different stripes. Essentially, the elders make all the decisions. There are no congregational votes. The congregation may vote to sell land or affirm the nomination of elders but they do not finalize their ordination. Hillside, depending on the outcome of this week’s vote will be going to a biblical model of congregational governance as laid out in the pastoral epistles (1 Timothy 3 and Titus 1 and 1 Peter 5) and also in the book of Acts. Congregational governance involves leadership arising from the people who elect or nominate representatives who are then vetted and approved. You see this process modeled and laid out in Acts 6:1-6:

The “above reproach” is described by what follows:

• Faithful to his marriage;

• Clear headed (sober-minded);

• Respectable (dignified in conduct);

• Hospitable (friendly);

• Not a drunk or a drug abuser;

• Not prone to violence;

• Not a curmudgeon (not quarrelsome);

• Not greedy (a lover of money).

• He must also be a good father, not neglecting his children or their upbringing (manages his household well). Along this line, his children should be in church…

All of these are readily observable at almost every level of public interaction. Those in their small group can “view” this as well. The same applies to deacons, “Deacons, likewise” and deaconesses—dignified and not slanderers…

When you think about it, the moral and behavioral standards God lays out for all those who lead His church apply to all Christians. Elders do, however, incur a stricter standard (James 3:1).

Now in these days when the disciples were increasing in number, a complaint by the Hellenists arose against the Hebrews because their widows were being neglected in the daily distribution. 2 And the twelve summoned the full number of the disciples and said, “It is not right that we should give up preaching the word of God to serve tables. 3 Therefore, brothers, pick out from among you seven men of good repute, full of the Spirit and of wisdom, whom we will appoint to this duty. 4 But we will devote ourselves to prayer and to the ministry of the word.” 5 And what they said pleased the whole gathering, and they chose Stephen, a man full of faith and of the Holy Spirit, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolaus, a proselyte of Antioch. 6 These they set before the apostles, and they prayed and laid their hands on them.

We essentially follow a 21st century version of this procedure. Notice the selection (nomination) process. Notice the above reproach aspect (you seven men of good repute, full of the Spirit and of wisdom).

Much of this has been lost on American Culture and popular culture. In many churches people are popularly elected without much thought of qualifications. But as you learned in our study of church matters, God has His standards, blueprint, and design. We do well to follow the Divine Manufacturer’s specifications. Churches were never intended by God to be pure democracies. Judges warns against people doing what is right in their own sight. So, in accordance with His specifications in 1st Timothy and Titus, Hillside chooses elders who shepherd the flock as the primary leaders and decision makers. We’ve had a hybrid business model for the past few decades. However, in teaching through the pastoral epistles, the Leadership Council and the Elders have sought to realign our governance with Scripture and so we now have a purer form of congregational governance but not elder rule. And we have term limits to deal with the possibility of elders becoming self-perpetuating. We have a congregational governance led by elders but not Presbyterian style elder rule.

What is ordination? Ordination is a recognition or affirmation of an individual’s call to ministry. There may or not be a ceremony. In the West, Europe, and the United States is used to involve a pastor coming to a church, or an elder being appointed, and after a couple of years being confirmed in his new role by the laying on of hands (as in 1 Timothy 4:14). Nowadays it’s more of a procedure where there is a council that questions the ordination candidate on Bible knowledge, knowledge of systematic theology, and practical theology. There may (or may not) be a questionnaire, a paper to write, and an oral exam or discussion. In the U.S. there are IRS regulations as well for pastoral tax deductions for those who are either ordained or licensed. Licensure is akin to ordination but is temporary, renewed each year, until ordained. It’s is usually done by the local church where a res0lutin is passed. It’s also done by agencies for new missionaries or parachurch workers. Ordination can be done by a church, an association, a denomination, or a mission organization. In New Testament times it was done by the local church (1 Timothy 4:14).

Given the current socialist agenda, what is our Biblical responsibility to stand for our rights, uphold the value of human life, and protect our jobs / livelihoods? This is a complicated question (this seems to be my mantra these days). We are to willingly suffer hardship for the sake of Christ:

3 Share in suffering as a good soldier of Christ Jesus. 4 No soldier gets entangled in civilian pursuits, since his aim is to please the one who enlisted him. 5 An athlete is not crowned unless he competes according to the rules. 6 It is the hard-working farmer who ought to have the first share of the crops. 7 Think over what I say, for the Lord will give you understanding in everything. (2 Timothy 2:3-7)

We have to be careful:

Biblically, as we see from OT to NT we can protect life and property from thieves. At the same time, when it comes to being mistreated for the sake of the gospel, we want to be very careful making statements or acting (reacting). Here are the passages we might want to consider in the face of persecution.

Luke 6:27-35: “But I say to you who hear, Love your enemies, do good to those who hate you, 28 bless those who curse you, pray for those who abuse you. 29 To one who strikes you on the cheek, offer the other also, and from one who takes away your cloak do not withhold your tunic either. 30 Give to everyone who begs from you, and from one who takes away your goods do not demand them back. 31 And as you wish that others would do to you, do so to them.

32 “If you love those who love you, what benefit is that to you? For even sinners love those who love them. 33 And if you do good to those who do good to you, what benefit is that to you? For even sinners do the same. 34 And if you lend to those from whom you expect to receive, what credit is that to you? Even sinners lend to sinners, to get back the same amount. 35 But love your enemies, and do good, and lend, expecting nothing in return, and your reward will be great, and you will be sons of the Most High, for he is kind to the ungrateful and the evil. 36 Be merciful, even as your Father is merciful.

Matthew 5:38-46: (Sermon on the Mount): “You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ 39 But I say to you, Do not resist the one who is evil. But if anyone slaps you on the right cheek, turn to him the other also. 40 And if anyone would sue you and take your tunic, let him have your cloak as well. 41 And if anyone forces you to go one mile, go with him two miles. 42 Give to the one who begs from you, and do not refuse the one who would borrow from you. 43 “You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ 44 But I say to you, Love your enemies and pray for those who persecute you, 45 so that you may be sons of your Father who is in heaven. For he makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust. 46 For if you love those who love you, what reward do you have? Do not even the tax collectors do the same? 47 And if you greet only your brothers, what more are you doing than others? Do not even the Gentiles do the same? 48 You therefore must be perfect, as your heavenly Father is perfect.

Peter, along these lines, warns us to suffer as Christians, not as murderers or trouble makers:

1Peter 4:12-19: Beloved, do not be surprised at the fiery trial when it comes upon you to test you, as though something strange were happening to you. 13 But rejoice insofar as you share Christ’s sufferings, that you may also rejoice and be glad when his glory is revealed. 14 If you are insulted for the name of Christ, you are blessed, because the Spirit of glory and of God rests upon you. 15 But let none of you suffer as a murderer or a thief or an evildoer or as a meddler. 16 Yet if anyone suffers as a Christian, let him not be ashamed, but let him glorify God in that name. 17 For it is time for judgment to begin at the household of God; and if it begins with us, what will be the outcome for those who do not obey the gospel of God? 18 And

“If the righteous is scarcely saved, what will become of the ungodly and the sinner?” 19 Therefore let those who suffer according to God’s will entrust their souls to a faithful Creator while doing good.

Peter earlier writes:

19 For this is a gracious thing, when, mindful of God, one endures sorrows while suffering unjustly. 20 For what credit is it if, when you sin and are beaten for it, you endure? But if when you do good and suffer for it you endure, this is a gracious thing in the sight of God. 21 For to this you have been called, because Christ also suffered for you, leaving you an example, so that you might follow in his steps. 22 He committed no sin, neither was deceit found in his mouth. 23 When he was reviled, he did not revile in return; when he suffered, he did not threaten, but continued entrusting himself to him who judges justly. (1 Peter 2:19-22)

As a student of history, from what I can tell, we remember that the founders predicated the longevity of the republic to the necessity of maintaining a Judeo-Christian ethic. I'm afraid that such an ethic is pretty much a thing of the past in Western Civilization (including our beloved country). I know that people like to quote 2 Chronicles 7:14 in hopes of a revival: 14, "if my people who are called by my name humble themselves, and pray and seek my face and turn from their wicked ways, then I will hear from heaven and will forgive their sin and heal their land (2 Chronicles 7:14)."

This is a promise made exclusively to Israel at the dedication of the Temple during Solomon's reign. Israel is the only Covenant Nation and the only heir to such promises. Now, there is a principle there for us, if we repent, God forgives. But 2 Chronicles 7:14, refers also to the land promises of the Abrahamic Covenant, of which only Israel is a beneficiary.

When we look at God's dealing with other nations (nations besides Israel), He employs them for a season but they all come with "expiration dates." You see this in Nebuchadnezzar's dream of the statue, which Daniel interpreted. You see this in the book of Acts. Acts 17:26 explicitly teaches this (as the rest of the Scriptures testify): "And he made from one man every nation of mankind to live on all the face of the earth, having determined allotted periods and the boundaries of their dwelling place... (Acts 17:26)."

For example, God raised up Nebuchadnezzar and Babylon to chastise Israel. He raised up Cyrus and Persia to eventually send Israel home from exile. He raised up Alexander the Great and Greece to give the civilized world a common language, which became the language of the New Testament. He raised up Rome to build highways all around the world so that the gospel could travel (even though Rome built these roads for military travel and commerce). Paul and the Apostles used these roads to spread the Gospel. None of these empires exist today. God raised up countries like England and the US to stabilize the world and send missionaries abroad. But now we are living in a post-Christian age. What we see is (not to be crass or callous) that countries as we know them, throughout history, are like paper cups... they fulfill their purposes and become disposable, like the cups in the church's watercooler.

As we move into our study of the book of Revelation, we will see what God has to say about the prophetic future. But one thing is certain, post rapture and with the return of Christ, whatever end times theology a person subscribes to, the only country with a future is Israel.

Jesus tells us that we will be persecuted... I'm sure persecution is coming. We know how "the Book" (the Bible ends). One thing is clear, the anti-Christ will overwhelm "the saints" who come to Christ during the tribulation periods. Daniel 7:21 and Revelation 13:7 make this clear:

And the beast was given a mouth uttering haughty and blasphemous words, and it was allowed to exercise authority for forty-two months. 6 It opened its mouth to utter blasphemies against God, blaspheming his name and his dwelling, that is, those who dwell in heaven. 7 Also it was allowed to make war on the saints and to conquer them. And authority was given it over every tribe and people and language and nation, 8 and all who dwell on earth will worship it, everyone whose name has not been written before the foundation of the world in the book of life of the Lamb who was slain. 9 If anyone has an ear, let him hear: 10 If anyone is to be taken captive, to captivity he goes; if anyone is to be slain with the sword,with the sword must he be slain. Here is a call for the endurance and faith of the saints. (Revelation 13: 6-9)

20 and about the ten horns that were on its head, and the other horn that came up and before which three of them fell, the horn that had eyes and a mouth that spoke great things, and that seemed greater than its companions. 21 As I looked, this horn made war with the saints and prevailed over them, 22 until the Ancient of Days came, and judgment was given for the saints of the Most High, and the time came when the saints possessed the kingdom. (Daniel 7:21).

A servant is not above his master or a student his teacher. They persecuted Christ, they hated Christ, they'll hate us and persecute us. Were it not for the return of the Savior (see Daniel above), we'd be hopeless on earth in this time. But again, this life is temporal, and heaven, not America, is our home. I love my country. I love my wife. I love my daughters and my sons-in-law. But I love Christ more. We are to embrace the sufferings of Christ (2 Timothy 2:1-7).

When persecution comes, and it will, I will resist it with every legal means at my disposal. I'm a big fan of the second amendment. If someone breaks into my home to steal and rob and threaten, well... I'll leave that to your imagination;). But I will not fire a shot in self-defense against persecution. I might flee. I might move. But Daniel provides us an example, as does Jesus. When Jesus was persecuted, He uttered no threats. When He was reviled, He did not revile in return... but kept on entrusting Himself to the One who judges righteously:

20 For what credit is it if, when you sin and are beaten for it, you endure? But if when you do good and suffer for it you endure, this is a gracious thing in the sight of God. 21 For to this you have been called, because Christ also suffered for you, leaving you an example, so that you might follow in his steps. 22 He committed no sin, neither was deceit found in his mouth. 23 When he was reviled, he did not revile in return; when he suffered, he did not threaten, but continued entrusting himself to him who judges justly. (1 Peter 2:20-22)

We have been blessed with a comfortable life, here in America. It looks like that is about to change in a " the Lord giveth and the Lord taketh away kind of way." The question is, "will we follow Christ in the difficult times?" I'm often asked "are we living in the tribulation period now?" Short answer: "not by a long shot." Otherwise, with Roman persecution, the plague in Europe, WWI, WWII, the Holocaust, et al, it would have have to begun almost 2,000 years ago...

But difficult times are ahead. People will turn on us because of the Gospel and people will turn to us for the Gospel. The larger question is "Will we be ready to give an answer for the hope that lies within us, with gentleness and respect?"

I think God is about to judge the country we live in (because of abortion, homosexuality, etc...). It will be hard to watch, difficult to live through, and impossible to stop. We have to remember that our citizenship is in heaven.

We are about to study 2 Timothy (Hanging in in the Hard Times). I'll be addressing some of this then. In the meantime... I hope this helps in some way.

TO BE CONTINUED!

PROPHECY (Pt 2)?!

In our previous post on this subject, we began to address prophecy. We addressed in terms of understanding what prophecy is (and is not). As we discussed then, there is so much confusion about what prophecy is. In short, virtually all prophecy falls into one of two categories: “forth-telling” and “foretelling.” Forth-telling in “Bible times” involved declaring God’s word, like preaching or teaching. You find an excellent example of this that parallels what good preachers and teachers do today in Nehemiah 8:1-7. You find another in Luke 18-27, notice verse 27 in particular: “And beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself.” Forth-telling also takes place in rare cases when a prophet declares the word of the LORD without Scripture, such as in Haggai chapter one, particularly verses 7 and 8 (and forward): ““Thus says the Lord of hosts: Consider your ways. 8 Go up to the hills and bring wood and build the house, that I may take pleasure in it and that I may be glorified, says the Lord.” Such instances often become Scripture, as you find if you read your Bible (carefully).  And they are recorded for our hope, encouragement, and instruction (Romans 15:4). This is why we said and say, prophecy is declarative rather than predictive.

 There is a second species of prophecy which is foretelling. Prophetic foretelling is declaring what the Sovereign God will bring to pass in the future. There are a number of examples of this in the Old and New Testaments. One such example is Elijah informing Ahab that God will soon send rain, ending a drought in 1 Kings 18, particularly verse 1 and verse 41: “After many days the word of the Lord came to Elijah, in the third year, saying, “Go, show yourself to Ahab, and I will send rain upon the earth.” 2 So Elijah went to show himself to Ahab… 41 And Elijah said to Ahab, “Go up, eat and drink, for there is a sound of the rushing of rain.” Jesus prophesied about His resurrection in John 2:19 and numerous other times did He foretell of His death and resurrection. We all know about foretelling from Daniel 9 and the book of Revelation. As we said before, such prophecies are not predictive. They are declarative, as God tells us through the prophet Isaiah, in Isaiah 46:10. They are fact.

 God declares the end from the beginning (Isaiah 46:10). God, His prophecies, and His prophets are not like a prophetic weather person trying to predict what might happen. Foretelling isn’t like some pagan astrologer trying to predict the future or a meteorologist trying to predict the weather. God’s prophecies never miss. They are accurate as they are precise. God’s prophets do not make mistakes when they foretell. Only false prophets make mistakes when they prophesy (Deuteronomy 18: 20-22). And their first mistake is claiming to speak for God in some way. If they speak for God, according to God, they will not get the prophecy wrong. And in ancient times, such prophets were to be put to death (Deuteronomy 18:20). Think about that!

 It’s a good thing for so many of today’s false prophets that we live in the church age. Another name for the church age is the age of grace. God has delegated capital punishment to the government. These people are safe, at least in this life. In our last post, we noted how today’s “foretellers” do so often undercover or outside the oversight of the local church. Their prophecies are vague, almost like… well… pagan witch doctors and soothsayers and astrologers of old. Their prophecies are vague, easily misinterpreted. There’s plenty of wiggle room. Or (my favorite) these false prophets will qualify their activities with a dead giveaway statement to the effect of… “well… now… I’m not a prophet but I’m sharing this dream.” Sometimes a false prophet makes a prediction, waffles, apologizes, rescinds the prediction and then rescinds what he rescinded hoping it “might come true” or “just in case it does come true. That’s not the biblical model.

 A true prophet speaks clearly. There aren’t two classes of prophets and we don’t grade them on a curve:

 20 But the prophet who presumes to speak a word in my name that I have not commanded him to speak, or who speaks in the name of other gods, that same prophet shall die.’ 21 And if you say in your heart, ‘How may we know the word that the LORD has not spoken?’— 22 when a prophet speaks in the name of the LORD, if the word does not come to pass or come true, that is a word that the LORD has not spoken; the prophet has spoken it presumptuously. You need not be afraid of him. (Deuteronomy 18:20-22)

 What is spoken is for the common good, not personal interpretation. You don’t go to a prophet to get investment or career advice. It’s not about you, it’s about the kingdom, the greater good. God doesn’t play requests and neither do His prophets. He’s not a divine D.J. or a bellman in a hotel, at your beck and call. He’s the Master, you are the slave. You might want to reflect on Luke 17:7-10 to cultivate the right mindset.

 I believe that God’s word has replaced the office of prophet as it was once known. Jesus is His final word. Read and ponder Hebrews 1:1-2 sometime. Consider the declaration of 1 Corinthians 13, it’s not a question of if prophecy ceases but when. God has always severely restricted and regulated prophets and prophetic foretelling. He even warns if a prophet thinks he’s spiritual but doesn’t recognize His restrictions, the prophet is illegitimate—a false prophet (1 Corinthians 14:30-37). The Holy Spirit warns through the pend of Paul that this is the Lord’s commandment (v. 37).

 Common sense tells you that just about most, if not all today’s high-profile prophets are false prophets. In fact, common sense has led to a crisis in “prophetic circles” today. Why? How? Did your local prophet predict the coming of the COVID-19 pandemic before it happened with any degree of specificity? Or did they, after the fact, point back to some nebulous prophecy?  Consider all the high profile, some would say elite, so-called prophets who prophesied Donald Trump’s reelection (forget the QAnon prophets and voting machine seizures and martial law before inauguration day. You can read about the fall-out here. Then, of course, there’s this embarrassment.

Today’s prophets are more like pagan prophets of old than the prophets of the Bible. One last thought, if God has given us the revelation made sure (that’s what the Bible is) why would His word not be enough for you? After all, it is a lamp to your feet and a light to your path. If you want to learn more about prophecy, we are beginning a series on the book of Revelation and prophecy near the end of May.

Prophecy(Pt. 1)!?

No one reads the Bible without giving some thought to the word “prophecy” and its meaning. Every word in the Bible is prophecy at some level. Prophecy—real prophecy—that is prophecy that is biblical and true, takes one of two forms (be careful, I’m setting you up).

 Prophecy is “forth telling.” “Forth telling” is declaring truth. You find the first example of this in Genesis 1:1: “In the beginning God created the heavens and the earth.” You find it in Psalm 119: “How can a young man keep his ways pure?” The answer given, declared, is “by guarding it according to Your word.” Prophecy in its most common sense is stating the truth. In John 14:6, Jesus declared “I am the way, the truth, and the life… no one comes to the Father except through (by) Me.” Prophecy pure and simple.

 Look at the majority of Old Testament prophecy. The prophets confronted the leaders of Israel, the people of Israel, and others with the need to honor God as God and turn from their damning and deadly ways when each was doing what was right (for them) in their own sight. A simple example of this was Nathan’s confrontation and accusation when he told David, “You are the man!” If you want to see prophecy, look at the Decalogue (The Ten Commandments). “You shall have not steal…” Or, “You shall not bear false witness.” “Honor your father and your mother.” Forth telling… declaring truth.

 Looking to the New Testament, consider Jesus’ “High Priestly Prayer.  “Sanctify them in truth… Your word is truth.” In 1 Timothy 3 and Titus 1 we are told that an “elder shall be the husband of one wife…” We are told, “he must manage his household well” in order to show that he can manage the church and shepherd the flock of God. In Acts 4 we are told that there “is no other name under heaven given among men under heaven by which you can be saved.” Forth telling. Truth speaking. Prophecy.  

 Prophecy can also be “foretelling.” There so much regrettable confusion about this kind of prophecy. Ignorance isn’t bliss. It is a subset of “forth-telling.” It’s not separate. It’s a part or portion of forth-telling. Did you get that? Go back and read this again, beginning with “Prophecy can also be foretelling.” Foretelling is declaring truth before it is known, or some event before it takes place. Here’s where so much of the confusion lies.

 Prophecy is not (it is never) predictive as fallen humans, even saved ones, tend to believe. All prophecy is declarative. We read in Isaiah 46:10, “declaring the end from the beginning and from ancient times things not yet done, saying, ‘My counsel shall stand, and I will accomplish all my purpose…’” Here’s where many in the Church (note the capital C) lose their way. Someone once described Satan as the “ape of God.” Satan has a counterfeit, a cheap counterfeit at that, for every good thing God has. That’s why you have “fortune tellers,” horoscopes, shamans, medicine men, witch doctors, etc. in every indigenous culture and pagan religion. As but a shadow of the prophets of God, they have special powers, special anointings, and bring notoriety, attention, in some cases fame and fortune upon themselves. Balaam is one example. The witch of Endor is another. Your average tarot card reader is another. It’s a form of Gnosticism… higher, secret knowledge. They predict the future, like some mystical, spiritual meteorologist. These are false prophets.

 False prophets can be found anywhere and everywhere. Even inside the Church, your church (2 Peter 2:1). Jesus warned of them. Paul warned of them. Moses warned of them. They’ve plagued every culture. One of the better known secular examples is the Oracle of Delphi, in the history of ancient Greece. We offer this example from the history of the Oracle at Delphi as a key to unlocking the latent mystery of Christian false prophets (which should be an oxymoron):

 One day, a weary king came to the temple. He asked Apollo's oracle if he would win the battle. She smiled and told him a great king would win the battle. That was exactly what he had wanted to hear. He went away happy, leaving many gifts for the oracle behind him. When he led his men into battle, they lost. The king was killed. But people still flocked to Apollo's oracle. They knew she had told the truth. She had to tell the truth. What a pity the king had not listened.

 One of the hallmarks of pagan prophets and prophecy is a lack of specificity and clarity. “I see something like this… When I see you I see something like this…” “I think God is telling me this, but I could be wrong… so be careful.” This allows for “prophets” in the Church to garble the transmission of truth, to get it wrong—while being “truthful.” Imagine if Peter, David, Moses, Elijah, or any of the Old Testament Prophets or Apostles in the New Testament tried this! Imagine if Nathan said to David, “I think you are the man…” And David had replied, “It wasn’t me with Bathsheba, I was in Cleveland that day.” Imagine of Jesus had said, “Destroy this Temple and I think that maybe I will raise it up in three days…” Or Elijah, “it might not rain for a while… I can’t be sure, Ahab, but I think that’s what God is telling me… but don’t get too carried away. I might have missed something.’

 There is a difference between the spiritual meteorologist and the prophets of God. There is a difference between the predictions of fallible spiritual meteorologists and the sovereign, omnipotent declarations of God through speaking and writing prophets. The spiritual meteorologist is the false prophet who sometimes gets it right and other times gets it wrong (you know, like a broken clock with both its hands stuck at 12). The prophet of God, specific and clear, declares what God has decided before the foundation of the world.

 God has provided us with instruction in order to enable us to identify false prophets. Mercifully, God did this early in Deuteronomy 18—way back in the Pentateuch:

 “The LORD your God will raise up for you a prophet like me from among you, from your brothers—it is to him you shall listen— 16 just as you desired of the LORD your God at Horeb on the day of the assembly, when you said, ‘Let me not hear again the voice of the LORD my God or see this great fire any more, lest I die.’ 17 And the LORD said to me, ‘They are right in what they have spoken. 18 I will raise up for them a prophet like you from among their brothers. And I will put my words in his mouth, and he shall speak to them all that I command him. 19 And whoever will not listen to my words that he shall speak in my name, I myself will require it of him. 20 But the prophet who presumes to speak a word in my name that I have not commanded him to speak, or who speaks in the name of other gods, that same prophet shall die.’ 21 And if you say in your heart, ‘How may we know the word that the LORD has not spoken?’— 22 when a prophet speaks in the name of the LORD, if the word does not come to pass or come true, that is a word that the LORD has not spoken; the prophet has spoken it presumptuously. You need not be afraid of him. (Deuteronomy 18: 15-22).

 God provides us a contrast between a false prophet and a true prophet. Interestingly, here is a prophecy of the coming Messiah as well. First, all real prophets clearly state that they are speaking as mouthpieces of God. They don’t qualify, waffle, or say, “ah… well… I’m no prophet but…” Second, they don’t get the message wrong. They speak accurately and with precision as they forthtell and foretell the declarations of God. Those who get it wrong are false prophets (v. 22). Third, they are out in the open, not meeting in secret, like the witch of Endor with Saul.

 Today, in contrast to the theocratic kingdom of Israel, we do not execute false prophets. As verse 20 tells us, those who speak presumptuously in God’s name or in the name of some other gods (that’s an either… or… folks) were to experience capital punishment. As shocking as that may seem, when you consider the context of Deuteronomy 18, it is in the midst of other abominations that are capital crimes for which people were to be executed (Deuteronomy 18:9-14, for starters).

 What should a church do today? Well, since we are living in the age of grace, we show grace by walking them through the Matthew 18:15-17  process. Titus 3:10 provides a shortened process depending upon the confusion such an individual is causing in Christ’s church. In the “Church Age” we do not execute people. That is the province of duly constituted legal authority and government (Romans 13).

 There is one other hallmark of a false prophet. They operate outside the oversight of the elders of the local church. Like the witch of Endor, you will be brought to them in secret, or below the radar. You will not go through the elders of your local church to meet with one. It may happen outside the church, outside the care of your local church leaders.

 False prophets are as old as the earth. They still plague the people of God. They are more like the Oracle of Delphi than Elijah. They are vague rather than specific. Oh… and one other thing.

 False prophets often, though not always, have a word just for you. And you must then figure that word out and apply it.  There are two problems with this virtually every prophecy given in the Bible had to do with the greater good of God’s people, Israel or the Church. It wasn’t about you: “20 knowing this first of all, that no prophecy of Scripture comes from someone’s own interpretation…” (2 Peter 2:20). All spiritual gifts are for the common good—not personal benefit—and that includes prophecy! Think about it (and wait for part 2)!

 Meanwhile, pray for our upcoming series on the book of Revelation. Join us online or in person. Details to follow! Watch for Part 2!

What to Make of the Riot at the Capitol Building in Washington D.C.

This was indeed a sad day for our nation. People lost their lives (and their minds). Follow this link to a biblical analysis and explanation of this sad and sinful affair. https://lnkd.in/gmgGkDc

In the Fullness of Time God Sent His Son... (Galatians 4:4-5)

First let me say, “Merry Christmas!” It is okay to say this as we celebrate the “First Advent” of the Savior.

It is this time of the year when we stop and pause, remembering the greatest gift ever given. Indeed, this is the time when we tend to remember most the “good news of great joy that will be for all people… for unto you a Savior has been born… Christ the Lord.” God sent His Son to rescue fallen and rudderless humanity from an eternity of alienation from His good grace.

As the angel told Joseph “He will save His people from their sins.” “His name shall be called Immanuel (which means God with us)” as the prophet Isaiah promised, foretelling of Christ’s coming 700 plus years earlier.

“Christ the Lord” speaks to God in the manger. One uniquely qualified to achieve for us what we could not achieve on our own—rescue! God became flesh and for a time dwelt among us as Jesus our Lord and Savior.

There has been no greater act of love before or since in the person and work of Jesus Christ. For God so loved the world He gave His one and only Son that whoever believed in (entrusted their eternity and surrendered to) Him would not perish but have eternal life because He came, this time, to save the world not judge it.

God offers us a gift of forgiveness. It’s up to us to receive and embrace it. Forgiveness is only granted to those who do not push it away. This Christmas, if you haven’t already, I hope you’ll receive the gift of God, forgiveness and eternal life… a gift to be shared with others… a gift that keeps on giving, eternally!

But when the fullness of time had come, God sent forth his Son, born of woman, born under the law, to redeem those who were under the law, so that we might receive adoption as sons. (Galatians 4:4-5)

There’s no time like the present to become a child of God! Merry Christmas!