Days of Praise

[phkrause]

March 23, 2014

Worship and Praise

“I will worship toward thy holy temple, and praise thy name for thy lovingkindness and for thy truth: for thou hast magnified thy word above all thy name.” (Psalm 138:2)

Praise and worship are widely taught in Scripture but are seldom used to describe the same actions. “Worship” describes an attitude of obeisance and reverence (usually by bowing or prostrating) during a formal act of sacrifice or some other structured observance. “Praise,” especially this word used in Psalm 138, emphasizes joyous thanksgiving, recognizing God’s specific blessing or God’s worthiness in character, power, deed, or authority.

There are only two events recorded in Scripture where the people of God both “worshipped” and “praised” at the same time. The first was at the dedication of the great temple of Solomon. When the prayer of dedication was finished, the fire of God’s glory descended on the temple and entered the Holy of Holies. That awesome event drove everyone to their knees “with their faces to the ground upon the pavement, and [they] worshipped, and praised the LORD” (2 Chronicles 7:3).

The other occurred right after Ezra led a remnant back from Babylon. As the people heard the Word read to them for the first time in many decades, they became so convicted of their disobedience that they began to cry and confess their sin. They stood for about three hours and “confessed [same word as ‘praise’], and worshipped the LORD their God” (Nehemiah 9:3).

In neither case did the people jump up and down, clap, or otherwise demonstrate exuberance. They were so overwhelmed at the presence of God that they fell down on their faces! Then they poured out their heart in intimate worship and praise for His lovingkindness, His truth, His name, His being, and His attributes, because God has magnified His Word above all His Name. HMM III

[phkrause]

March 24, 2014

True Discipleship

“Then said Jesus to those Jews which believed on him, If ye continue in my word, then are ye my disciples indeed; And ye shall know the truth, and the truth shall make you free.” (John 8:31-32)

One may come to a mental acceptance of certain facts about God and deceive himself into thinking he believes on Christ, but the genuineness of that faith needs to be tested before it is judged as real. “Thou believest that there is one God; thou doest well: the devils also believe, and tremble. But wilt thou know, O vain man, that faith without works is dead?” (James 2:19-20). Works, of course, do not save one’s soul, but the faith that does save is a faith that produces good works.

An earlier group of listeners had also “believed in his name, when they saw the miracles which he did. But Jesus did not commit himself unto them [literally, ‘did not believe on them’], because he knew all men” (John 2:23-24). It is essential that we believe on Him, but even more essential that He believe on us!

The test is simple! If we continue in His Word, then we are real disciples. Our dedication to Christ is measured by our obedience to His Word. If we question His Word, or resent His Word, or try to avoid obeying His Word, by “interpreting” some preferred meaning of our own into His Word, then we urgently need to examine the genuineness of our belief in Christ.

If we are His disciples and do continue in His Word, then He makes us a wonderful promise: “Ye shall know the truth.” Literally, this is “come to know the truth.” As true disciples (that is, “learners”), we have His assurance that our continuing studies in His Word will yield an ever-increasing comprehension of God’s created and revealed “truth,” with ever-growing freedom to understand and obey the perfect will of God. HMM

[phkrause]

March 25, 2014

The Essence of Sin

“Now the serpent was more subtle than any beast of the field which the LORD God had made. And he said unto the woman, Yea, hath God said, Ye shall not eat of every tree of the garden?” (Genesis 3:1)

The first entrance of sin into the world was Satan’s subtle suggestion to Eve that God’s word might not be true and authoritative after all. Then came Satan’s blatant “Ye shall not surely die” (v. 4), openly charging the Creator with falsehood. Ever since that time, the basic root of every sin has been unbelief—the implicit denial of the Creator’s Word.

Therefore, God’s judgment on human sin will be in relation to His Word. Jesus said: “There is one that accuseth you, even Moses, in whom ye trust. For had ye believed Moses, ye would have believed me” (John 5:45-46). He also said: “He that rejecteth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day” (John 12:48). In principle, the Lord Jesus tells us that both Old Testament (“the law of Moses”) and New Testament (“the law of Christ”) will be witnesses against us at God’s judgment throne.

In fact, at the final judgment, the “books” are specifically said to be the basis of God’s condemnation of the unsaved: “And I saw the dead, small and great, stand before God; and the books were opened . . . and the dead were judged out of those things which were written in the books, according to their works” (Revelation 20:12). These books surely include the books of the Bible, wherein are written the laws of God, against which men and women are to be judged. Since even one transgression makes one guilty (James 2:10), none could ever stand at the judgment by his own works. But since unbelief is the essence of sin, faith in God’s Word, and in the person and work of the Savior revealed in God’s Word, brings forgiveness, salvation, and righteousness. HMM

[phkrause]

March 26, 2014

Learning to Trust

“Though I walk in the midst of trouble, thou wilt revive me: thou shalt stretch forth thine hand against the wrath of mine enemies, and thy right hand shall save me.” (Psalm 138:7)

David makes three simple points in his final admonition to those who struggle with trusting in God’s lovingkindness and truth.

First, God loves His saints, but those with a pride problem are not going to gain His attention (Psalm 138:6). This is somewhat basic to Christian doctrine. Pride is one of the seven things that God hates (Proverbs 6:16-19). God responds to the desire of the humble person (Psalm 10:17), and He stays near to those who have a broken heart or a contrite spirit (Psalm 34:17).

Second, God will revive us when we are in trouble (our text). The promise is about the reviving and the saving. That is, we may gain God’s sufficient grace to endure (as in the case of Paul’s “thorn in the flesh,” 2 Corinthians 12:7) rather than a physical cure. We may receive the ability to be victorious in the face of opposition (as during Paul’s ministry to Ephesus, 1 Corinthians 16:8-9) rather than relief from the circumstances. We may, indeed, be delivered from the pressure of the enemies or have God’s miracle performed in our lives, but whatever the circumstantial occasion, God will respond for our good.

Third, God will bring about our perfection (Psalm 138:8). That term, both in the Old and the New Testaments, relates to completing God’s work or purpose. Here, it is specifically related to that which concerns the saints of God. The sovereign Lord will see to it that His chosen will make it (1 Peter 2:9). There is no question about this. God’s mercy is always refreshed. There is no limit to His forgiveness. Nothing about who we are will defeat God’s plan for us (Philippians 2:13). HMM III

[phkrause]

March 27, 2014

Contend for the Faith

“Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints.” (Jude 1:3)

Jude long ago addressed a problem in his day which is still very real in our day among Christians. It is easier and more comfortable just to teach and preach about the blessings of our common salvation than it is to contend for the faith, but the latter is more “needful.” The word conveys the idea that he was so constrained, evidently by the Holy Spirit, as actually to be in distress about this compelling need. Similarly, his exhortation to “earnestly contend” does not mean to “be argumentative,” but rather, to “agonize with intense determination.” It is one word in the Greek, epagonizomai (literally, “agonize over”). Defending and contending for the faith is serious, urgent business.

That which we are to defend is “the faith”—the whole body of Christian truth, wherever it is under attack. It would, of course, be especially important to contend for the doctrine of special creation, which is the foundation of all others, and which is the doctrine perpetually under the most concerted and persistent attack by the adversary.

That faith has been, long ago, “once delivered” to the saints. The sense of these words is “once for all turned over for safekeeping.” The Lord has entrusted us with His Word, completed and inscripturated, and we must keep it, uncorrupted and intact, for every generation until He returns, preaching and teaching all of it to every creature, to the greatest extent we possibly can.

Finally, note that the safeguarding of the faith was not merely to specially trained theologians or other professionals, but to “the saints.” Every Christian believer is commanded to “earnestly contend for the faith.” HMM

[phkrause]

March 28, 2014

Disobedient Angels

“And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day.” (Jude 1:6)

This passage is one of two New Testament references to angelic beings who misused their powers in some unique way. 2 Peter 2:4 notes: “God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment.”

It is likely that these two passages refer to the same event. If so, several key elements have been written for our awareness. First, of course, even angels are not excluded from judgment. They, along with Lucifer and Gabriel and Michael (the three archangels named in Scripture), were created beings who are “greater in power and might” than men (2 Peter 2:11).

The reference in Genesis 6:1-4 to the “sons of God” choosing multiple wives and producing “giants” has been a source of controversy for some time. There is no question that the Hebrew phrase bene Elohim translated as “sons of God” refers to angelic beings. If Jude and Peter are referring to the incident in Genesis, then the problem arises about the ability of angelic beings to conceive human half-breed demigods.

Biblical evidence would insist that the angelic “kind” cannot interbreed with any other “kind” created by God during the creation week. Angels can assume human shape and can control and/or possess bodies of flesh. That much is clear in Scripture. Therefore, the unique sin that Jude and Peter seem to speak of is that some angels usurped their responsibility as “servants” for humanity and directed a human “breeding” program to further rebellion against the Creator.

That would surely qualify as a special sin deserving of God’s imprisonment and a sober warning for any of us who might dare think we can escape God’s judgment. HMM III

[phkrause]

March 29, 2014

Ministering Spirits

“Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?” (Hebrews 1:14)

Although most Christians are aware of the biblical doctrine of angels, few appreciate what a tremendous resource this may be. Even though they are invisible to us, angels are real, and are more involved in our personal lives than we realize.

The primary purpose for which they were created by God was, according to our text, to be servants (i.e., “ministers”) to those who are to inherit salvation. They are beings of great wisdom, “to know all things that are in the earth” (2 Samuel 14:20). Furthermore, they “excel in strength” (Psalm 103:20). They can travel at tremendous speeds, “being caused to fly swiftly” (Daniel 9:21). Furthermore, there exists “an innumerable company of angels” (Hebrews 12:22), so God is able to dispatch any necessary number of them to “do his commandments” (Psalm 103:20) on behalf of His people.

Since their very existence is related to the heirs of salvation, they are intensely interested in all of God’s plans and in our own individual roles in those plans—“which things the angels desire to look into” (1 Peter 1:12). They serve as guardian angels (Psalm 34:7; 91:11), especially in relation to children (Matthew 18:10). They are present in each local church (Revelation 2:1; etc.) and, while they minister to the church, they also themselves learn “by the church the manifold wisdom of God” (Ephesians 3:10). They are directly involved in the accomplishment of many providential miracles such as Daniel in the lion’s den (Daniel 6:22). Finally, they accompany each believer at death into the presence of the Lord (Luke 16:22; 2 Corinthians 5:8).

Perhaps, in that day, we’ll meet the particular angels who have been assigned to our own protection and guidance and can thank them properly. HMM

[phkrause]

March 30, 2014

The Doctrine of Christ

“If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed.” (2 John 10)

This apparently harsh instruction seems at first to conflict with the many biblical exhortations to show hospitality, but it needs to be placed in context. The one-chapter epistle of 2 John was addressed to “the elect lady and her children” by John, who also extended greetings from “the children of thy elect sister” (vv. 1, 13). These unusual phrases, together with the general tone of the epistle, make it almost certain that John was not referring simply to two individual Christian women, but to two churches, symbolically personified as two noble ladies with the “children” being the new converts in the churches.

The warning, then, is primarily against the danger of allowing a false teacher to come into the church, as a pastor or a teacher or even as a visiting speaker, who would not bring “this doctrine.” The doctrine mentioned is obviously “the doctrine of Christ” (v. 9). This doctrine of Christ is not, however, simply a set of doctrinal tenets about the person and work of Jesus Christ. It is not the doctrine about Christ, but of Christ—belonging to Him—His doctrine. The word “doctrine” is didache, meaning literally “teachings.” The meaning clearly is “the teachings of Christ,” that is, not just one or two least-common-denominator statements about Christ to which all nominal Christians could give assent, but the entire body of teachings that had come from Jesus.

Further, since He taught that all the Old Testament is inspired and authoritative and also promised the same to the writers of the New Testament, this “doctrine of Christ” includes “all the counsel of God” (Acts 20:27), from Genesis through Revelation. How important it is not to allow false teaching to get a foothold in a local church. HMM

[phkrause]

March 31, 2014

Love Thy Neighbor

“But he, willing to justify himself, said unto Jesus, And who is my neighbour?” (Luke 10:29)

This question was asked Jesus by a “lawyer” (one who specialized in the interpretation and application of the more than 600 commandments of the Old Testament) in response to Jesus’ affirmation that the greatest commandments of the law were, first, to love God, and second, to love “thy neighbour as thyself” (Luke 10:27; Matthew 22:39).

The Lord Jesus answered his question by telling the famous story of the good Samaritan, concluding by saying: “Go, and do thou likewise” (Luke 10:37). From this parable are derived several important principles concerning neighbors and what it means to love them.

In the first place, a neighbor is not necessarily someone whose home is near ours, or even one who is an acquaintance. The Samaritan had never met the traveler who had been robbed and wounded, nor was he even a fellow countryman.

However, there were three criteria which, in the mind of Christ, did make him a neighbor: (1) he was someone whose path had crossed that of the Samaritan; (2) he had a real need; and (3) the Samaritan had the ability to meet that need. Since all three criteria were satisfied, then there was such an obligation, and the Lord has told us to do likewise.

It is such an action that is involved in “loving” one’s neighbor in the same way we love ourselves. It is doing what we would want to have done for us, if the roles were reversed. However, there is still something more to it than that: The “love” of which the Lord spoke here is the well-known agape love, which describes an unselfish love—one which serves the best interests of the recipient without regard to any benefit for the one who loves. In the highest sense, therefore, a genuine love for one’s neighbor would mean seeking the will of God in and for the one who is loved. HMM

[phkrause]

April 1, 2014

Christ Our Intercessor

“Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.” (Romans 8:34)

One of the most glorious truths of the Christian life is that the Lord Jesus Christ, who died for our sins and rose for our justification, now lives to intercede for us before God. The greatest example of intercessory prayer in the Bible is in John 17, where the Lord poured out His heart for His disciples. “I pray for them,” He said, “I pray not for the world, but for them which thou hast given me; for they are thine” (John 17:9). But that was not all! “Neither pray I for these alone, but for them also which shall believe on me through their word” (John 17:20). And that’s us! That includes us!

What is it that He prays for us? First of all, He prays for our security. “Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are” (John 17:11). Then He prays that we might have real victory over sin and the devil. “I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil [or ‘the evil one’]” (John 17:15).

His next request is: “Sanctify them through thy truth: thy word is truth” (John 17:17). Our sanctification will come, therefore, not through some special experience, but through God’s Word. He also prays for true unity among His true disciples: “That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me” (John 17:21).

Finally, He prays for our ultimate glorification. “Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me” (John 17:24).

We can be assured that the Father will grant these requests of His beloved Son. HMM

[phkrause]

April 2, 2014

Sodom and Gomorrha

“Even as Sodom and Gomorrha, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire.” (Jude 1:7)

These cities provide two stern examples of God’s judgmental wrath. Their sin had reached such an intensity and had become so widespread that the entire region suffered the “vengeance of eternal fire.” Just like the awful misuse of human sexual potential distorted by the angelic beings cited in the previous verse, these cities had become so perverted that God’s longsuffering and mercy had ended.

“But the men of Sodom were wicked and sinners before the LORD exceedingly” (Genesis 13:13). Whatever they were involved with had become so heinous and so completely a distortion of everything God created man for that God appears to have reached the limit of human vocabulary to describe it. Their character (wickedness) and their deeds (sins) were “too much” for God.

Two classifications are listed. The first, fornication, is cited nearly 100 times in the Old Testament and is referred to over a dozen times in the New—always as a condemnation of sexual behavior outside of the intimate relations of husband and wife. The other classification is going after “strange flesh.” Genesis 19 makes it perfectly clear that this “exceedingly” awful sin was homosexual perversion.

For these sins—especially the homosexual cravings—God rained down “brimstone and fire from the LORD out of heaven” (Genesis 19:24). The Scripture is precisely clear: Vengeance belongs to God (Romans 12:19), and He made Himself absolutely clear about His view of widespread fornication and homosexual behavior. This example is a sobering warning for those societies who promote such lifestyles. HMM III

[phkrause]

April 3, 2014

Knowing and Trusting

“And they that know thy name will put their trust in thee: for thou, LORD, hast not forsaken them that seek thee.” (Psalm 9:10)

When one really knows the name of the Lord, that one will surely come to trust Him. How could anyone fail to trust God and to believe His Word, when they know Him to be the Almighty Creator (Elohim), the self-existing One (Jehovah), and the gracious Master (Adonai)? When they further learn that He is none other than Jesus Christ (“Anointed Savior”), surely they ought to believe and bow in thankful love, calling Him “Lord” by the Holy Ghost (1 Corinthians 12:3).

The word for “trust” means “take refuge in.” We can trust our Lord for protection from harm, from want, from all the attacks of the wicked one, and finally, from hell itself. That trust is well placed because the Lord never forsakes those who truly trust Him. The Word confirms this truth over and over again. “(For the LORD thy God is a merciful God;) he will not forsake thee, neither destroy thee, nor forget the covenant of thy fathers” (Deuteronomy 4:31). “I have been young, and now am old; yet have I not seen the righteous forsaken, nor his seed begging bread” (Psalm 37:25). These are glorious promises, always fulfilled—that is, with one exception.

The only man who always fully trusted God, who was altogether righteous, and who perfectly manifested the Father’s name to His disciples and to the world—that One was forsaken! “My God, my God, why hast thou forsaken me?” He cried, as He died on the cross (Matthew 27:46).

And it was because He was willing to be forsaken and to suffer hell itself in our place—dying for our sins—that God can make and keep His promise never to forsake anyone who seeks Him and puts their trust in Him, through Jesus Christ. HMM

[phkrause]

April 4, 2014

Filthy Dreamers

“Likewise also these filthy dreamers defile the flesh, despise dominion, and speak evil of dignities.” (Jude 1:8)

The King James translators supplied the term “filthy” for the dreamers that Jude denounces because of the “likewise” that introduces their condemnation. The prior verses had condemned certain angels and the populations of Sodom and Gomorrha because of their perversion of God’s sexual design.

These dreamers not only “stain” the flesh but have become so arrogant that they give “no standing” to any authority and “blaspheme” those who have any “glory.” Not even Michael the archangel had that kind of attitude; Jude notes in the next verse that Michael didn’t rebuke Lucifer when he was carrying out God’s mission for Moses’ body. Some people are way out of line!

Jude’s whole message is focused on those who are attempting to resist, undo, damage, distort, or otherwise disrupt the work of God’s people. In the context, these dreamers are not merely inattentive fools who wander in and out of churches seeking some personal “fulfillment,” they are enemies within—those who may have positions of influence and who are actively seeking to hurt the ministry and mission of God’s Kingdom.

Peter calls them “presumptuous” and “selfwilled,” no better than “natural brute beasts” who mouth off about “things that they understand not; and shall utterly perish in their own corruption” (2 Peter 2:10-12). Strong words, but a fitting description of those who would dare to set themselves against the omnipotent and omniscient Creator. As David so aptly says: “The fool hath said in his heart, There is no God” (Psalm 14:1).

Dialogue with these dreamers is futile. The solution is: “Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine” (2 Timothy 4:2). HMM III

[phkrause]

April 5, 2014

Strong and Courageous

“And David said to Solomon his son, Be strong and of good courage, and do it: fear not, nor be dismayed: for the LORD God, even my God, will be with thee; he will not fail thee, nor forsake thee, until thou hast finished all the work for the service of the house of the LORD.” (1 Chronicles 28:20)

This admonition—to be strong and of good courage—is found 11 times in the Bible—thrice on the lips of Moses, five times in Joshua, then twice from David, and once from Hezekiah. Although these all involved specific challenges confronting God’s people at the time, the principles behind them indicate the need for courage of conviction for God’s people at all times.

The first occurrence is in the command given by Moses to the Israelites just before his death as they were about to enter the Promised Land. “Be strong and of a good courage, fear not, nor be afraid of them: for the LORD thy God, he it is that doth go with thee; he will not fail thee, nor forsake thee” (Deuteronomy 31:6). In the next verse, Moses gave a similar exhortation to Joshua, their leader.

The next-to-last occurrence is in our text, containing almost the same words as in the first occurrence, with David this time exhorting Solomon to build the great temple in Jerusalem. Whether entering a new field of service for God or beginning a great work for God, the people of God will encounter opposition and must be strong and courageous to carry it through.

The word “courage” occurs more in Joshua than in any other book of the Bible, and this specific exhortation is given five times: three by God, once by the people to Joshua, and once by Joshua to the people. In all these, the context stresses obedience to the Word of God, especially in resistance to sin and pagan belief systems. Especially significant is God’s command: “Be thou strong and very courageous, that thou mayest observe to do according to all the law . . . that thou mayest prosper” (Joshua 1:7). HMM

[phkrause]

April 6, 2014

The Song of Creation

“Where wast thou when I laid the foundations of the earth? declare, if thou hast understanding . . . When the morning stars sang together, and all the sons of God shouted for joy?” (Job 38:4-7)

It is significant that there was singing at the very time of creation. The “morning stars” of this verse are, by Hebrew poetic parallelism, the same as the “sons of God” who were present when God “laid the foundations of the earth.” Similarly, “sang together” is parallel with “shouted for joy.”

It is thus beautifully appropriate to sing of the glories of God’s creation, for angels were doing this even before Adam and Eve were created! The first actual human song mentioned in the Bible, however, was the thanksgiving song of Moses (Exodus 15:1-21), composed and sung by Moses and the children of Israel after their deliverance from Pharaoh and the waters of the sea.

Finally, it is significant that the last song mentioned in the Bible is “the song of Moses the servant of God, and the song of the Lamb” (Revelation 15:3), sung in heaven by “them that had gotten the victory over the beast” (v. 2). This presumably refers back to the original song of Moses, since the deliverance from Pharaoh was, spiritually, a type of their triumph over the beast, the great world ruler in the end times. However, it must now be combined with the song of the Lamb, probably the “new song” of the saints at the Lamb’s throne in Revelation 5:8-10, praising the Lord for their redemption through His blood, shed in substitution for their sins.

These should surely be the three major themes of Christian music, for these are the main themes of the Bible’s songs. It is fitting that they should refer to the past, present, and future works of Christ—His mighty work of creation in the beginning, His gracious work of sustenance in the present, and His glorious work of full redemption in the future. HMM

[phkrause]

April 7, 2014

As I Have Loved

“A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another.” (John 13:34)

No Christian could ever question the preeminent importance of love. “God is love” (1 John 4:8, 16), and the greatest of the Christian virtues is love (1 Corinthians 13:13). The first and second commandments of the law are love for God and love for one’s neighbor (Matthew 22:37-40). Christ’s new commandment, however, gives us a definition of love! To love as He loved, we must observe how Christ loved.

In the first place, His love was not ephemeral. “When Jesus knew that his hour was come that he should depart out of this world unto the Father, having loved his own which were in the world, he loved them unto the end” (John 13:1).

The Lord Jesus Himself defined love this way: “Greater love hath no man than this, that a man lay down his life for his friends” (John 15:13). However, Christ died not only for His friends but for all sinners, including His bitter enemies. “But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us” (Romans 5:8).

“In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him. . . . Beloved, if God so loved us, we ought also to love one another” (1 John 4:9-11).

The measure of love is the undeserved, yet gladly offered, substitutionary death of Christ for our sins. Whenever we think the love commandment is demanding too much of us, we should compare our love to His. “For the love of Christ constraineth us [not our love for Him, but His love for us] . . . that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again” (2 Corinthians 5:14-15). “We love him, because he first loved us” (1 John 4:19), and we must live for Him. HMM

[phkrause]

April 8, 2014

Brute Beasts

“But these speak evil of those things which they know not: but what they know naturally, as brute beasts, in those things they corrupt themselves.” (Jude 1:10)

Both Jude and Peter use essentially the same terms when they speak of people who are like “brute beasts” (2 Peter 2:12). Both use the qualifying adjective “natural” to draw a precise distinction between those who are only alive physically and those who have been given eternal life by the Spirit of God.

Prior to being twice-born, all men are “by nature the children of wrath” (Ephesians 2:3) and have not yet been given “the divine nature, having escaped the corruption that is in the world through lust” (2 Peter 1:4). Such “natural” people are “sensual, having not the Spirit” (Jude 1:19) and therefore cannot receive “the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned” (1 Corinthians 2:14).

These strong pictures are not incidental for understanding the challenge to “earnestly contend for the faith which was once delivered unto the saints” (Jude 1:3). Jude and Peter are describing the intransigence of those who resist the truth—especially of the “tares” who have been planted by the Enemy among the “wheat” in the Lord’s field (Matthew 13:24-30).

The Greek term translated “brute” by both Jude and Peter is a combination of the negative particle a and the basic word for intelligent communication, logos. We must therefore expect the resistance to take form “without reason.” The unsaved cannot understand God’s message without the transformation of the new birth. Their efforts to undermine “the faith” will always be based on human (natural) reasoning.

Contending for the faith will always be a “labour, striving according to his working” (Colossians 1:29). May God grant us a “good fight,” having “kept the faith” (2 Timothy 4:7). HMM III

[phkrause]

April 9, 2014

Occupied Territory

“But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light.” (1 Peter 2:9)

In our ongoing struggle for both survival and victory in this world, we do well to recognize that we are in enemy territory. While it is true that our Captain created the world—indeed, “all things were made by him; and without him was not any thing made that was made” (John 1:3)—and sacrificed His life to redeem it and will reign over it for eternity, it is also true that “the whole world lieth in wickedness” (1 John 5:19), occupied by “the prince of this world” (John 12:31) who is “the prince of the power of the air, the spirit that now worketh in the children of disobedience” (Ephesians 2:2).

The fact that we are surrounded by such darkness should come as no surprise, for before we were rescued by His grace, we too were part of the darkness—indeed, we had to be called out of it. John the Baptist came “to give light to them that sit in darkness and in the shadow of death, to guide our feet into the way of peace” (Luke 1:79). Furthermore, as Christ taught, “men loved darkness rather than light, because their deeds were evil” (John 3:19).

This confrontation overshadows mere human conflict, however, “for we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places” (Ephesians 6:12). But, praise God, we have been called “out of darkness into his marvellous light” as described in our text. Although we may be still in the world, our King has “delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son” (Colossians 1:13). “In him was life; and the life was the light of men” (John 1:4). JDM

[phkrause]

April 10, 2014

The Trinity and the Christian

“The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen.” (2 Corinthians 13:14)

The doctrine of the triune God is unique to Christianity. There is only one God, yet three Persons—Father, Son, and Holy Spirit—each with His own distinct relation to mankind, yet each equally, fully, and eternally God. Although these truths are implicit throughout the New Testament, the doctrine of the Trinity is seldom, if ever, presented explicitly as a formal doctrine.

There are several passages, however, where all three Persons are mentioned in the same context, and each one deals with a significant aspect of the Christian life. There is, first of all, the provision of salvation, “the blood of Christ, who through the eternal Spirit offered himself without spot to God” (Hebrews 9:14). Then follows regeneration. “And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father” (Galatians 4:6). Salvation and regeneration are then publicly testified in baptism “in the name of the Father, and of the Son, and of the Holy Ghost” (Matthew 28:19).

The chief resource of the believer is prayer, and this also involves all three Persons. “For through [Christ] we both have access by one Spirit unto the Father” (Ephesians 2:18). He must also continue to learn of Christ, and to bear witness of Him. “The Holy Ghost, whom the Father will send in my name, he shall teach you all things” (John 14:26). “The Spirit of truth, which proceedeth from the Father, he shall testify of me: And ye also shall bear witness” (John 15:26-27).

Finally, in the words of our text, we have eternal assurance in the triune God. “The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen.” HMM

[phkrause]

April 11, 2014

Cain's Way

“Woe unto them! for they have gone in the way of Cain, and ran greedily after the error of Balaam for reward, and perished in the gainsaying of Core.” (Jude 1:11)

Jude compares the awful examples of three Old Testament characters to leaders in the New Testament church who have used their influence for evil. Cain was the first child of Adam and Eve and had every opportunity to excel. Yet he chose a “way” that not only ended in the horrible murder of his brother but also resulted in an entire culture in rebellion against God.

The murder was preceded by a flagrant disobedience that was expressed when the family came to offer their sacrifices to the Creator. Cain brought an offering of the “fruit” of his own labor from tilling the ground. Abel’s offering was a “firstling” from the flock that he kept (Genesis 4:3-5). Why did God “respect” Abel’s offering and not Cain’s?

God’s commentary on this event (Hebrews 11:4) tells us that Abel “obtained witness” that his sacrifice was a righteous action that testified of his obedience. The Genesis account does not give much information, but it is clear that the first family were following instructions—likely emulating the sacrifice that God made to clothe Adam and Eve after they sinned (Genesis 3:21).

Cain began a “way” many years before (a lifestyle, a broad road) that turned his heart away from simple obedience to God’s instructions. Cain’s occupation (farmer) was certainly OK. He provided food for the growing world population. But when the regular sacrifice came due, Cain decided that he would “show” God his own works rather than follow God’s requirement of bringing an innocent life in sacrifice.

That way, of course, is the way “which seemeth right unto a man, but the end thereof are the ways of death” (Proverbs 14:12). HMM III

[phkrause]

April 12, 2014

Balaam's Error

“Woe unto them! for they . . . ran greedily after the error of Balaam for reward.” (Jude 1:11)

Balaam is a very complex character recorded in Numbers 22–24. He is cited for an ability to communicate with “the LORD” and had a reputation for accurate prophecy (Numbers 22:6-8). As the new nation of Israel traveled northward into the Sinai Peninsula, Balak the king of Moab became worried that Israel would subjugate his nation and recruited Balaam to curse them.

Balaam “loved the wages of unrighteousness” (2 Peter 2:15) but was astute enough to know that he could not talk God into doing anything God did not want to do! But even though Balaam was aware of the dangers of getting involved on the wrong side of God’s work, he wormed and squirmed through several interchanges with God until he was finally allowed to go. “God’s anger was kindled” at the stubbornness of this man, and the famous interchange with the donkey took place (Numbers 22:22-31).

Still Balaam persisted with his venture for Balak of Moab and “ran greedily” after the reward that he had been promised. When he arrived at the place where he planned to curse Israel, Balaam knew enough about the correct sacrifices to build the right kind of altars and sacrifice the right kind of animals, then proceeded to seek God’s “word” for Israel. Three times God “put a word” in Balaam’s mouth to bless Israel, and three times Balak insisted that he try again to curse them.

Instead of repenting of his foolishness, Balaam bragged about his ability to know what God wanted and “taught Balac to cast a stumblingblock before the children of Israel” (Revelation 2:14). Those who prostitute the gifts of God for their own profit will come under a “greater condemnation” (James 3:1). May God protect us from the Balaams among the churches. HMM III

[phkrause]

April 13, 2014

When Christ Is Welcome

“Blessed be he that cometh in the name of the LORD: we have blessed you out of the house of the LORD.” (Psalm 118:26)

This is the climactic verse of Psalm 118, one of the great Messianic psalms. It was fulfilled, at least in a preliminary way, when Jesus rode into Jerusalem on a small donkey just one week before His resurrection, thereby acknowledging that He was fulfilling Zechariah’s prophecy: “. . . behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding . . . upon a colt the foal of an ass” (Zechariah 9:9).

As He rode into the city, many “took branches of palm trees, and went forth to meet him, and cried, Hosanna: Blessed is the King of Israel that cometh in the name of the Lord” (John 12:13). Many Christians even today still commemorate that occasion on what they call Palm Sunday, one week before Easter.

But most of the people—now as well as then—doubted and soon repudiated Him altogether, crying out for Him to be put to death. He knew, of course, that this is what would happen, and He had already said: “O Jerusalem, Jerusalem, . . . ! Behold, your house is left unto you desolate: . . . Ye shall not see me, until the time come when ye shall say, Blessed is he that cometh in the name of the Lord” (Luke 13:34-35).

The prophecy applied especially to the nation as a whole, but the principle certainly applies also to individuals. When anyone sees in his mind’s eye the Lord Jesus coming, if he will welcome Him gladly rather than turn Him away, then Christ will indeed come into his heart, “having salvation” and bringing “joy unspeakable and full of glory” (1 Peter 1:8), and he can say with deep thanks: “Blessed be he that cometh in the name of the LORD.” HMM

[phkrause]

April 14, 2014

Korah's Dispute

“Woe unto them! for they have . . . perished in the gainsaying of Core.” (Jude 1:11)

Jude describes the Levite Korah’s rebellion against Moses (Numbers 16) as an antilogia (to speak against, dispute, contradict). During that time, Moses and Aaron were the spokespersons for the Lord, with authority and direct instructions from God. The Scriptures take that place today.

Korah and 250 other “princes of the assembly, famous in the congregation, men of renown” (Numbers 16:2) had decided that they were just as “holy” as Moses and were demanding some share of the leadership (and presumably some of the control). This was far more than a mere leadership struggle.

Israel had just come through several major miracles (Red Sea parting, manna, water from the rock, etc.), had been given the Ten Commandments, and had built the tabernacle. They had rejected the report of Joshua and Caleb on God’s promise about Canaan and were in the middle of trying to choose a captain to “return into Egypt” (Numbers 14:4). God was really angry with them!

Korah led this “gainsaying” in an attempt to thwart God’s direction through Moses. Today, that would be equivalent to insisting that science (or philosophy or theology) is just as holy as the text of Scripture. God’s method of testing this antilogia was simple: Each leader was to prepare his own censer and incense (equivalent to his interpretation of God’s Word) and see how God responded to him.

They perished in a most spectacular display of ruin—“the ground clave asunder that was under them” and they “went down alive into the pit, and the earth closed upon them: and they perished from among the congregation” (Numbers 16:31, 33). God does not tolerate rejection of His message, “for thou hast magnified thy word above all thy name” (Psalm 138:2). HMM III

[phkrause]

April 15, 2014

Answered by a Word from God

“And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions.” (Matthew 22:46)

The two dominant sects among the Jews at the time of Christ were the Sadducees and the Pharisees. Although both of these believed in the divine inspiration of the Scriptures, they both refused to believe that Jesus was the Messiah.

A climactic confrontation occurred during His final week in Jerusalem. Each group tried to trap Him into a compromising doctrinal argument. To the Sadducees, who rejected the doctrine of resurrection, He said: “Have ye not read that which was spoken unto you by God, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead, but of the living” (Matthew 22:31-32). This exposition silenced the Sadducees.

“But when the Pharisees had heard that he had put the Sadducees to silence” (Matthew 22:34), they then tried to trip Him up. He turned the tables on them by a reference to the 110th Psalm, asking how David could call the Messiah Lord if He was David’s son (Matthew 22:45). As our text indicates, they also were unable to respond.

It is most significant that each group was silenced with one single word from the Scriptures. To the Sadducees, the word was “am” (“I am the God of Abraham” [v. 32]), indicating that Abraham was still living. To the Pharisees, the word was “Lord” (“The LORD said unto my Lord” [v. 44]; that is, “Jehovah said unto Adonai”), proving that the Messiah was both human and divine, descended from David but also David’s Lord. Christ’s argumentation was based in each case on the determinative authority of just one word in the Scriptures. For Christ the Scriptures were inerrant and of full and final authority, and they could not answer His claims without rejecting the Scriptures which they professed to believe. HMM

[phkrause]

April 16, 2014

All the Lonely People

“I looked on my right hand, and beheld, but there was no man that would know me: refuge failed me; no man cared for my soul.” (Psalm 142:4)

This is one of the saddest verses in the Bible. To be all alone, not knowing where to find refuge from problems that bear heavily at times—this is the lot of many lonely people.

Sometimes, of course, one’s feelings of loneliness may be because of unconfessed sin, as when David lamented after his crime of adultery and murder: “When I kept silence, my bones waxed old through my roaring all the day long. For day and night thy hand was heavy upon me” (Psalm 32:3-4). Outwardly silent, but inwardly roaring—that’s the way it is when a believer tries to rationalize and hide his sin from God and man. The remedy in such a case is obvious: “I acknowledged my sin unto thee, and mine iniquity have I not hid. I said, I will confess my transgressions unto the LORD; and thou forgavest the iniquity of my sin. Selah” (Psalm 32:5).

When the problem is not one of unconfessed sin, the Lord is always there to comfort and guide, if we ask Him. Following the sad complaint of our text, David made a statement of hope and faith. “The righteous shall compass me about; for thou shalt deal bountifully with me” (Psalm 142:7).

There was a time, in fact, when the Lord Himself was all alone. When He was arrested, “then all the disciples forsook him, and fled” (Matthew 26:56). But that was not the worst of it. “My God, my God, why hast thou forsaken me?” (Matthew 27:46). Jesus died all alone on the cross—the loneliest and most forsaken person in all human history—as even His heavenly Father had to abandon Him when He took our sins and died for us. Thus, He understands our own need and is always there. “For in that he himself hath suffered being tempted [or ‘tested’], he is able to succor them that are tempted” (Hebrews 2:18). HMM