SOBER IN SUFFERING

SOBER IN SUFFERING

“But you, be sober in all things, endure hardship, do the work of an evangelist, fulfill your ministry.” 2 Tim. 4:5

That was the very last word of Paul in the nature of a charge to Timothy concerning his responsibilities as a minister of Christ. He emphasized it by some great words concerning his own ministry. Afterwards, he gave him certain charges of a personal nature, but on that high note he ended so far as Timothy's responsibilities io his Lord concerning the Truth and the Church were concerned. It was a call to make full proof of his service, that is, so to discharge it that there could be no question as to its authenticity. It is a great word, and all those called to serve Christ, in whatever capacity, do well to take heed of it. How often our service is unequal! Sometimes it begins well, and then it wilts, it slackens, it evaporates. Sometimes it is characterized by irregularities occasioned by yielding to the insidious forces that are forever the enemies of constant and consistent endeavor. Paul dared to refer to his own example. He was nearing the end, but looking back he could say, "I have fought the good fight; I have finished the course, I have kept the faith." What a glorious ending to a life of service. Well may we earnestly desire so to finish. But the finishing depends upon the way of the going. In words immediately preceding this final injunction, the Apostle had revealed the secrets of obedience: "Be tbou sober in all things; suffer hardship; do the work of an evangelist." These words need no interpretation, but they demand careful thought. The last charge: "Do the work of an evangelist," may not be for us all, but the former two: "Be sober in all things," and "Suffer hardship," are for everyone.

GOD’S PREDETERMINED CHOICES

GOD’S PREDETERMINED CHOICES

“For this reason I endure all things for the sake of those who are chosen, that they also may obtain the salvation which is in Christ Jesus and with it eternal glory.” 2 Tim. 2:10

The Scriptures in a very natural way combine the doctrines of divine election and human responsibility, apparently not concerned with the problem this would later seem to pose to generations of theologians. Paul was willing to suffer countless difficulties and persecutions so that the elect might hear and believe and receive the salvation for which they already had been chosen by God before the world began. The apparent paradox is only resolved in terms of the infinite mind and ability of the Creator. We may not be able to understand how both can be true, just as we cannot see both sides of a coin at the same time. However, both sides are real, and both doctrines are true. We can believe and rejoice in both truths, even though we don’t yet comprehend how each supports the other.

His pre-determined choice of Israel. "For you are a holy people to the LORD your God; the LORD your God has chosen you to be a people for His own possession out of all the peoples who are on the face of the earth.” Deut. 7:6

Here the choices are seen to be for the effects produced after the choices were made by God. So it is always for the effect caused and not the cause itself. We don’t see pre-determination as God does. Therefore He says our ways and thoughts are not His ways and thoughts. How true, even as in our thinking.

DESOLATE – RESTORED

DESOLATE – RESTORED

"O Jerusalem, Jerusalem, who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, the way a hen gathers her chicks under her wings, and you were unwilling. Behold, your house is being left to you desolate! "For I say to you, from now on you shall not see Me until you say, 'BLESSED IS HE WHO COMES IN THE NAME OF THE LORD!'" Matt. 27:37-39

The King's Final Lament over Jerusalem

                In this brief and moving lament our Lord presents in summary the entire history of Israel, past and future, in relation to the Mediatorial Kingdom of God on earth. It is, in fact, a philosophy of all human history. The God of history is here, the eternal and incarnate Son, whose hand is always present in the affairs of men: "How often would I," He identifies Himself. The grand purpose of history is here: to gather sinners beneath the wings of God. The tragedy of history is here in the words: "Ye would not." By reason of the precious but perilous gift of freedom, man is able to say "No" to God. But the triumph of history is also here: for the nation which killed the Prince of life will someday greet Him as the Blessed One who comes "in the name of the Lord." But now, viewing the words of Christ in their more specific and immediate reference to Israel, we shall consider several things.

                First, it is no longer only the Pharisees and scribes, but "Jerusalem" and her "children," which are the objects of His concern. This hallowed name not only pointed to the center of the ancient Theocratic Kingdom in the highest flower of its historic glory, but was a symbol of the total nation; for, as Lange observes, "All Israelites were children of Jerusalem." This city which should have been a blessing to all. nations is now designated as the habitual murderess of the prophets and the stoner of the messengers of God (Matt 23:37). And she was about to climax the long history of iniquity with the murder of her own divine King.

                Second, in the words, "How often would I have gathered thy children together, even as a hen gathereth her chickens under her wings", Christ reveals Himself as the God of Israel who, through the centuries of Old Testament history and to that present hour, had striven for the good of the nation, and through Israel for the ultimate good of all mankind. Alford agrees that "our Lord's words embrace the whole time comprised in the historic survey of Matt. 23:35."

                The beautiful figure of the sheltering wings is often used in the Old Testament of Jehovah's care: "He shall cover thee with his feathers and under his wings shalt thou trust" (Psa. 91:4). And the idea may have been associated with the cherubim of the tabernacle that covered "the mercy seat with their wings" (Exod. 25:20). It was there that God as the Protector of Israel was manifested in His Glory and communed with His people. The ancient Rabbins often used the figure of a bird's wings to picture the shelter of the Shekinah-Glory. Christ's use of the figure may, therefore, be intended to remind Israel that He had come to offer once more in His own Person the protecting divine Glory that had departed from the temple and city when the Theocratic Kingdom ended with the Babylonian captivity. Lange speaks of the figure as something that "signifies that He would have taken Jerusalem under the protection of His Messianic glory, if it had turned to Him in time."

                Third, the words "Ye would not" bear clear witness to the moral freedom and responsibility of the nation. What they did, in rejecting the King, they were free and bound morally not to do. Commenting on the clause, the learned Philip Schaff has said that these words "are important for the doctrine of the freedom and responsibility of man which must not be sacrificed to, but combined with, the opposite, though by no means contradictory doctrine of the absolute sovereignty and eternal decrees of God." And he further quotes with approval the comment of Alford: "The tears of our Lord over the perverseness of Jerusalem are witnesses of the freedom of man's will to resist the grace of God." This means, if words mean anything, that if Israel's rejection of the King was morally genuine, so also must the offer have been. And we must not overlook the tense chosen by our Lord in referring to Israel's decision: it is an aorist, showing that the act was regarded as past and done.

                Fourth, the judgment of Matt 23:38, "Behold, your house is left unto you desolate," must refer primarily to the temple, for the lament of Matt. 23:37-39 is followed immediately by the statement, "And Jesus went out, and departed from the temple" (Matt. 24:1). But we must not exclude the city and the nation itself (Acts 15:16; Isa 18:2, 7; James 1:1; 1 Pet 1:1); for the temple was the center of the theocratic nation. In the historical kingdom the visible presence of Jehovah had been manifested in the temple. And from the precincts of the temple the Shekinah-Glory had gone forth in token of the end of that kingdom (Ezek. 9:3; Ezek. 11:23). Now once again for a brief season, the Glory of God in the Person of the Messianic King had been present in the temple (Luke 19:47; John 12:41). But the nation had rejected Him; and as He leaves this temple, it is no longer named "my house" (Matt. 21:13) but "your house" (Matt. 23:38). Ichabod. And by reason of His rejection and withdrawal, Israel's house is left "desolate." With a proper feeling for the historical importance of our Lord's word and action, Lange remarks, "The word marks the moment at which Jesus leaves the temple, and leaves it for a sign that it was abandoned by the Spirit of the theocracy." A. T. Robertson speaks of it as "a tragic moment." The desolation, thus inaugurated by our Lord's judicial departure, will reach its dreadful climax in something named by Him "the abomination of desolation" (Matt. 24:15), when the Jewish temple will once more have a regal occupant this time, Satan's own great pretender and usurper whose presence there will loose upon the nation its most terrible "time of trouble" (Matt. 24:21-22; 2 Thess. 2:3-4).

                Fifth, the light of divine hope mercifully relieves the darkness of judgment in our Lord's lament. For the nation that is left "desolate" will some day acclaim the same rejected King with joyous cry, "Blessed is he that cometh in the name of the Lord" (Matt. 23:39). These words cannot refer to any other future time except the Second Advent of Christ and the conversion of Israel. In this final and "exquisite" utterance of our Lord, therefore, we have the inspired refutation of the modern and popular theory that God is done with the nation of Israel. Covenant Theology. For the day will come when Israel shall it no more be termed "Forsaken," and her land shall no more "be termed Desolate" (Isa. 62:4).

                But between the Lord's historic abandonment of Israel's "house" and the glad day of His return, there will be an interval of time. Two conditions will characterize this interval: first, the Messianic King will be absent - "Ye shall not see me"; and, second, the desolations of Israel will continue without relief - "your house is left unto you desolate." The interval will end with the second advent of Messiah and the conversion of the nation - "till ye shall say, Blessed is be that cometh." In the guarded language of divine inspiration, however, the length of the interval is left wholly indeterminate. But there is no intimation that the end might not come within the lifetime of the generation to which He spoke: "Ye shall not see me ... till ye shall say. . . ." (Matt. 23:38-39).

REFLECTOR OF LIGHT

REFLECTOR OF LIGHT

“Who alone possesses immortality and dwells in unapproachable light; whom no man has seen or can see. To Him be honor and eternal dominion! Amen.” 1 Tim. 6:16

unapproachable light The UNSEARCHABLENESS of God includes His understanding (Isa. 40:28), His wisdom and knowledge, truth must be taught by Him, and judgments and ways (Rom. 11:33), and His deeds (Job 5:9). He dwells in light to which no man can approach (1 Tim. 6:16), for no man hath seen God at any time (John 1:18). He had to bring light to us.

immortality Jesus Christ is God and, therefore, is the only one who has intrinsic immortality. However, He assumed human flesh, in order to die as man’s substitute for sin. “I am He that liveth, and was dead;” He says; “and, behold I am alive for evermore” (Rev. 1:18). Since this is Jehovah Who accomplished this feat the witness for Jehovah needs to answer the question "When did Jehovah die?" The answer is hard for them to swallow. Now He “hath abolished death, and hath brought life and immortality to light through the gospel” (2 Tim. 1:10). Now we can say, with Him: “This mortal must put on immortality” (1 Cor. 15:53).

No man can see God in His essential glory and live (Exod. 33:20; John 1:18). But we shall see Jesus Christ, the Man, in the glory, and live forever (Rev. 21:23; 22:4-5), and that by grace.

light Light is that which penetrates and dispels darkness. The concept of "light" appears numerous times in both the Old and New Testaments. God created light (Gen. 1:3). However, a careful reading of the Scriptures reveals that the physical entity that we call "light" is actually only the second form of light in the universe, since everywhere the Bible declares that God Himself is light. Psalm 27:1 says, "The Lord is my light." In Psalm 104:2, the psalmist testified of the Lord who "covered himself" in light. In John 8:12 Jesus, the God-man, said, "I am the light of the world." Such expressions make at least two things abundantly clear. First, the origin of light rests with God. Second, in some sense God Himself is the very essence of light. Such statements do not suppose that God is light and nothing more, but they do stress that God is the ultimate source of all knowing and understanding. To this end Psalm 119:105 informs us that God's Word is a "light" to one's path. Here the emphasis lies upon perception and understanding gained when darkness is dispelled and light revealed.

    This last concept becomes even clearer in John 3:19; people love darkness better than light, because their deeds are evil. Such statements reveal that the character of light is to reveal and to provide understanding and purity, while the opposite of light or darkness is designed to obscure, to deceive, and to harbor impurity. We see this played out in the political parties around the world.

    A small problem confronts the interpreter who discovers that Jesus said to His disciples in Matt. 5:14, "Ye are the light of the world." Yet in John 8:12, Jesus said, "I am the light of the world." What appears to be a contradiction is not one at all. The moon provides light for the earth just as the sun does. Yet, the actual source of light for both the sun and the moon is the sun. The moon only reflects the light of the sun. By the same token, Jesus, the God-man, is the source of all light. His disciples become reflectors in a darkened world, transmitting through their lives the true light of the eternal Son of God

"Ye are the light of the world." That refers to a spiritual revelation which is to radiate from these subjects of the Kingdom. We are the light of the cosmos, of all the order, not merely of the earth, but of the universe. You minister to the heavenly order also in Ephesians. We remember another occasion when the Master said, "I am the Light of the world." Linking this up with that great full word concerning Himself, we understand when we are yielded to Him, subjects of His Kingdom, obeying Him, then we too become the light of the world, we become His reflectors. The quality of light is not that it desires to be looked at! Light enables other things to be seen by its shining. The sun is in the heaven, not to be looked at, but the sunshine enables us to see other things clearly. "Ye are the light of the world." Let your light so shine that men may glorify your Father. The light of the Christian shining in the world illuminates all the worldly order, so that men see the true way. In this connection two figures are employed by our Lord, "a city set on a hill," and "a lamp . . . on the stand." The city set on a hill is for the illumination of vast distances. No Christian can fulfill that ideal alone. That demands fellowship, a corporate relationship. That demands the whole Church. Every church should be a city set on a hill, illuminating the far expanses of life. Then He came from the figure of the city on a hill into a house, and there took the figure of a lamp stand, illuminating the home, and the near. Inevitably the mind goes back to a word of the psalmist in the Old Testament, (Psa. 119:105) "Thy word is a lamp unto my feet, And light unto my path." Keep the figures separate. The light shines from some eminence, indicating the road, the pathway. The light shines on the way to be trodden, so that the way may be found along the illuminated path by the lamp. Thy word, says the psalmist, is a lamp. Each Christian man and woman has to fulfill a double function in the world. The whole Church in its corporate relationship, in the bonds of love, friendship, and service, is to illuminate the distances; and then in the home, with the shut door, the lamp is to illuminate everything there. Christ said here the lamp is not put under a bushel but on a stand. Many years ago a prince of expositors, Dr. Maclaren said this illuminating thing: "No man lights a lamp and puts it under a bushel. If he did, what would happen? Either the bushel would put out the light, or the light would set the bushel on fire!" We can apply that.

THE SOLITARY GOD

THE SOLITARY GOD

“Which He will bring about at the proper time-- He who is the blessed and only Sovereign, the King of kings and Lord of lords.” 1 Tim. 6:15

The solitariness of the God of the Bible is awe-inspiring. As a solitary figure He stands alone, no other even remotely like Him. Few there are who are sufficiently familiar with the Bible to bring to the forefront of consciousness the splendors of divine perfections. Yet the Bible is replete with reference to His glory, majesty, power, and lovingkindness, all of which sets Him aside in a class all by Himself. This is the One "who is the blessed and only Sovereign, the King of kings and Lord of lords; who alone possesses immortality and dwells in unapproachable light; whom no man has seen or can see" (1 Tim. 6:15-16 NASB).

This One existed in solitary splendor in that period before creation came into being. In the beginning God already existed. "Before the mountains were brought forth, or ever thou hadst formed the earth and the world, even from everlasting to everlasting, thou art God" (Psa. 90:2). He was as much God then as now or ever shall be. Even though there was no heaven where God could be localized and His glory manifested, even though there was no earth to serve as His footstool, even though there were no angelic hosts to sound His praises, even though there was no universe to be upheld by the word of His power, even though there were no hosts of humanity upon which to bestow His grace, He was in every sense God.

TWO KINDS OF PEOPLE

TWO KINDS OF PEOPLE

“However, the spiritual is not first, but the natural; then the spiritual….As is the earthy, so also are those who are earthy; and as is the heavenly, so also are those who are heavenly.” 1 Cor. 15:46, 48

Now the Bible divides all human existence into two stages or kinds: With respect to their nature the one is called "natural," the other “spiritual" (1 Cor. 15:46). As to their context the first is called "earthy," the second "heavenly" (1 Cor. 15:48). As to their duration the first is called "temporal," the second "eternal" (2 Cor. 4:18). “while we look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal.” As to their time relationship the one is described as "the life that now is," and the other as "that which is to come" (1 Tim. 4:8). “for bodily discipline is only of little profit, but godliness is profitable for all things, since it holds promise for the present life and also for the life to come.”

SONGS AND SINGING

SONGS AND SINGING

“And do not get drunk with wine, for that is dissipation, but be filled with the Spirit, speaking to one another in psalms and hymns and spiritual songs, singing and making melody with your heart to the Lord.” Eph. 5:18-19

The 1st outcome after being filled with the Spirit in vs. 18 is that of the exercise of praise, which glorifies God. Many churches make the mistake of the “drunk with wine” reaction of the congregation with a music ministry that attempts to incite excitement through a performance instead of bringing out worship from a heart that has already been prepared by the Lord and Master of their life. God has prepared their life to respond in a worshipful service and not a music performance. The Spirit who is their Comforter for their lives and who lives within them will bring out the melody already in their hearts to the Lord.

   “Let the word of Christ richly dwell within you, with all wisdom teaching and admonishing one another with psalms and hymns and spiritual songs, singing with thankfulness in your hearts to God.” Col. 3:16

The only additional thought here is, that their psalms and hymns were to be regarded as a method of "teaching" and "admonishing;" that is, they were to be imbued with truth, and to be such as to elevate the mind, and withdraw it from error and sin. Dr. Johnson once said, that if he were allowed to make the ballads of a nation, he cared not who made the laws. It is true, in a more important sense, that he who is permitted to make the hymns of a church and the method of song presentation need care little who preaches, or who makes the creed. He will more effectually mould the sentiments of a church than they who preach or make creeds and confessions. Hence, it is indispensable, in order to the preservation of the truth, that the sacred songs of a church should be imbued with sound evangelical sentiment. Song presentation is not to be a performance but a worship experience. Here again Jesus is to be the Teacher and Lord of His church John 13:13.

The Bible mentions many instruments in the many verses that speak of music and the singers as well as the instruments used. And churches make the mistake of limiting the ability for the singer to actually worship with the music by the limitation of the style the music and the method of the presentation. Too many sit or stand without the wanting to join in the music as it is presented for them to join. See 1 Chron 25 to see that David was extremely careful to ensure that all might join in the singing in the sacred service of praise in the House of God. The Christian church sings. It is not a choral society. Its singing is not a concert. But from inner, material necessity it sings. Singing is the highest form of human expression. Too many churches have went to concert style presentation which leaves part of the congregation silent instead of joining. The pastor needs to pay attention to witness if many or any in his flock are not participating in that which is necessary for their hearts to express worship to their Lord and Master. The congregation is always the primary choir. The role of professional or volunteer choirs and musicians is to aid the whole people of God in their worship. While anthems or vocal and instrumental solos may be offered, they do not have to be. Congregational singing, however, is essential. While it is possible to be actively engaged in worship and in prayer while listening to an anthem or solo, a diet of worship which does not regularly include ample opportunity for all the members of the congregation to join in song will be impoverished worship, and the life of the church and the faith of its people will suffer. Bands that are performing are not the choice of a thriving church.

BIBLE VERSES ABOUT MUSIC

Psalm 95:1

Ephesians 5:19

Hebrew 2:12

Psalm 71:23

Exodus 15:1

Psalm 105:2

Psalm 49:4

Psalm 101:1

Psalm 150:1-5

Colossians 3:16

Psalm 98:1-7

Revelation 14:3-4

Psalm 135:3

Amos 6:5

Psalm 57:7

2 Chronicles 5:13

Psalm 40:3

1 Chronicles 25