€¦  · Web viewThe Word took on flesh and blood and lived among us and showed us all that God had been saying and intending and was planning. From that moment on, you not only

Table of Contents:The Perils of Prejudice

Evil Thoughts and the Believer

The Incarnation: An Illustration

Exegetically Speaking

Following God

Words to Stand You on Your Feet

Jewels from Past Giants

Marks of the Master

Advancing the Ministries of the Gospel

Book Reviews

News Update

Sermon Helps

Puzzles and ‘Toons

___________________________________The Perils of Prejudice: Conflict, Communication, and the ChurchBy Justin Lonas

Editor’s Note: This article originally appeared on our blog in July. I’m running it here because several issues of very public conflict (both within and without the church) have consumed the attention of American Christians in recent weeks.

In his 2005 bestseller Blink: The Power of Thinking without Thinking, Canadian journalist Malcolm Gladwell wrote about the neurological phenomenon of “thin-slicing”—the ability of humans to make remarkably accurate snap judgments about people, objects, and situations based on very little information. Thin-slicing, Gladwell says, helps us navigate daily life by equipping us to recognize friends and

acquaintances, avoid danger (like visiting run-down buildings or eating spoiled food), and generally speed up our cognitive process (in essence, bypassing deeper thought about simple matters). Of course, like the rest of human nature, it has its drawbacks too: stereotyping and subjectivity to subliminal advertising messages come to mind.

Our propensity to thin-slice can make a muddle of social discourse. It is difficult for us to see the individual merits of someone who is from a different social class, race, or political party than we are. We struggle to rightly judge the merits of a specific action or argument because it is espoused by someone with whom we have profound disagreements in completely unrelated areas. These are not conscious decisions we make, but we can choose whether or not we allow our automatic thin-slicing to drive our slower, more reflective thought

processes. We have to be willing to question our snap judgments, to “test the spirits” before we reach conclusions or take action.

In the Church, likewise, thin-slicing can be a blessing (quickly recognizing the fruit of the spirit in a believer’s life, having a “nose” for false doctrines, etc.) and a curse (assuming guilt based on circumstantial evidence, interpreting Scripture out of context, etc.). Unchecked thin-slicing leads us into a host of theological, ecclesiastical, and personal prejudices that can often impede spiritual growth and provide justification for sin.

I mean “prejudice” here in its classical sense (to pre-judge, to make decisions before gathering sufficient evidence), not, despite its modern connotations, “racist”, “hateful” or simply, “bad”. Neither is it prejudice to have many things settled in advance of evaluating a person or an idea. To hold to the authority of Scripture, for

instance, in judging thoughts or behaviors as sinful is not prejudice but prudence—you are simply obeying the “ground rules” for debate and discussion set by the Maker of the universe. By contrast, however, it is indeed prejudice to impute sinful motives to a fellow believer simply because they hold to a position you don’t.

Christians need to be mindful of this tendency and the ways it influences discourse, both between the world and the Church and between believers within the Body.

I. Outside-InIn a culture given to ever more

truncated communication, the substitution of clichés and sound-bites for dialogue is the rule of the day. The truth of the Gospel interrupts the noise, forcing everyone to engage with the person of Christ. The world recoils from that intrusion, quickly

recognizing both Christ’s difference from itself and authority over it. There have always only been two options—repentance and submission, or rejection and assault.

It should never catch us off guard when the world and those in its thrall pigeonhole Christians. We should more or less expect them to do everything possible to shut us down, drown us out, and keep us from applying the truth to their lives. We can either back down, kowtowing to their side and turning our backs on the God who saves, or we can stand firm. When we do that, the world’s next move is always to attack, and it should not take us by surprise in the least (see Matthew 10).

Nonbelievers often fail to think beyond their knee-jerk association of Christians with disgust, hurling quick quips and distortions at the Church from a safe distance. They seldom engage in actual reading of the Bible or relationships with

actual Christians in effort to discredit us—exposure to those things for many, as we are well aware, can have the unwanted side effect of conversion.

Among their favorite tactics is to extrapolate the motives of every Christian’s heart from any example they can find of a “Christian” behaving badly or sharing views that run counter to the fruits of the Spirit. Never mind that many of their favorite whipping boys were not Christian in any biblically recognizable sense and that most of the worst opinions ever held by Christians are the result of insufficiently sanctified minds (that is, Christians taking their cues from the world rather than from Christ).

In the world’s construct of reality, a Christian who lives out the love of Christ with the greatest of devotion (reaching out to the lost with the only thing that can truly make a difference in their lives: the offer of salvation through faith alone in Christ alone

by God’s grace alone) is at best “intolerant” and at worst a bigot. Christians are only tolerated by the world when they dance to the world’s tune, pushing aside the demands of Scripture whenever the two are in conflict.

Christians are told that we are only being “Christ-like” when we perform duties that any humanitarian would approve of (providing food, water, shelter, education, etc., to the poor or those in crisis). If we try to combine mercy ministries with the proclamation of the Gospel, we are marginalized and called hypocrites for offering those in need a “bait and switch” of some sort. If we focus our ministry on the truth of the Gospel, we are openly derided and constantly reminded about how Jesus was more concerned with actions than “doctrine”.

How should we relate to those who prejudge Christians and seek to tear us down?

First, we have to remember that the people who attack us are acting in sin and have been made into agents of the Enemy by their rebellion against God. Our quarrel is not ultimately with them, and when we respond in kind to their thin-sliced judgments and catty harassment, we’re ceding Christ’s hard-won ground and souring them on the hope of redemption.

Second, we cannot overemphasize personal holiness—the things we affirm as we seek to honor God and follow Him are going to raise the ire of the world, and it is of crucial importance that we maintain such a standard of righteousness in our walk with God that those who assail us as they try to tear down the truth cannot find any extra ammunition lying around.

II. Inside-OutFar more dangerous is the often bitter

infighting between Christians over theology,

ecclesiology, politics, and the like. Too often, when we feel we have something important to say, we get on an ideological high horse and ride roughshod over anyone who disagrees on that particular point, brushing aside the 10,000 things we hold in common (most importantly the blood of Christ). When that happens, we show the outside world that their convictions are correct—Christians are just a bunch of self-righteous hypocrites on a succession of power trips who have nothing useful to contribute to “society”.

A distinction needs to be made between two types of Christian “infighting”. The first kind is often just a covert operation of the larger tension between the world and the message of Christ. That is, the fight is not between two branches of Christianity, but between Christians who want to honor Christ above all and people who want to force Christ to capitulate to the world’s system and are using the Church as a tool

to that end (the conservative/liberal divide in theology is a good example of this). By wearing the mask of infighting, such conflicts are among Satan’s best tactics for tearing down the faith in the world’s eyes. The second strain is where I’m addressing these remarks—the squabbling between Christians over issues that are in fact important when both sides are genuinely trying to apply God’s Word and give Him glory.

When we let our discussion and decision-making begin and end with our thin-sliced assessments of fellow believers, we shouldn’t kid ourselves about the intellectual laziness we’re engaging in. When we set up certain trigger words as our shibboleths, beyond which no discussion can pass, we close our hearts to what the Lord may be trying to teach us through debate and disagreement. When we surround ourselves with an echo chamber of

only like-minded voices, we deprive the Body of Christ of the challenge of learning and growing, and the joy that comes from submitting our differences to our shared worship of Jesus Christ as Savior and Lord.

Again, there are two primary points we forget at our peril.

First, no one is perfect. Everyone has heard that before, but I don’t think we really believe it—we expect our cohorts in the Church to attain a standard of personal and intellectual purity that is simply impossible this side of glory. When we recognize this, however, we can move forward in a more honest dialogue that honors God who alone is holy. The fall means that every good gift of God is distorted, every solution has a dark underbelly, but also that many bad things can be redeemed. If we’re hoping for anything better in our churches than repentant, forgiven sinners, we’re bound to

be disappointed. Paul’s words to the Corinthians (about church members suing one another) are instructive: “Actually, it is already a defeat for you, that you have lawsuits with one another. Why not rather be wronged? Why not rather be defrauded? On the contrary, you yourselves wrong and defraud. You do this even to your brethren” (1 Cor. 6:7-8).

Second, remember how Scripture tells us to handle disagreements and sins. Jesus outlines a very specific process (private confrontation, confrontation by a few witnesses, public confrontation in the church, and excommunication if unrepentance persists) in Matthew 18:15-17. Paul, as fierce a contender for the truth as the Church ever produced, urges us in familial terms to rebuke one another in love (1 Tim. 5:1-2) and places very strict standards on how such charges are brought against church leaders (1 Tim. 5:19). What

we see is that patience, thoroughness, and charity are to be the defining features in our public responses to disagreements.

ConclusionBoth these lessons are crucial in

today’s high-tech world. The walls between the world and the Church have been dissolved when it comes to online debates. Accountability is replaced by anonymity, and darts are hurled from all sides.

The pace with which controversies explode in the age of the internet pressures everyone with an opinion to weigh in within a day or two—why? Because they know that if they wait a week to pray, reflect, and research, no one will care anymore. If that is truly the case, we should always wait at least a week or more before we respond to anything—if we’re still confused, angry, and convinced from Scripture and plain reason that someone is

wrong and in need of correction, then we’ll have firm ground to deliver a well-formed response. If we’ve forgotten about it, it probably means that we should have—it wasn’t important enough to get our knickers in a wad over after all.

The reason this matters so much is wrapped up in the classic injunction to peace in the Church: “This you know, my beloved brethren. But everyone must be quick to hear, slow to speak, and slow to anger; for the anger of man does not achieve the righteousness of God” (James 1:19-20). I fear that we may be so angry, even if righteously, that we turn from God and bow to a favorite idol of modern man—being right, understood, and acclaimed. I fear that this idol is worshipped more than the God we all desire to serve and worship, and that is on full display when we fight in public.

May God have mercy on us for our failings, give us grace to love one another with our words, and give us courage to stand together to speak truth to a dying world.

Justin Lonas is editor of Disciple Magazine for AMG International in

Chattanooga, Tenn.Back to Contents

___________________________________Evil Thoughts and the BelieverBy Shea Oakley

We are sometimes shocked and disturbed by the thoughts that spontaneously rise up from somewhere deep inside us. A Christian may be shaken by a sudden insult popping into his head directed towards someone he simply passes on the street. Perhaps an unbidden epithet

materializes in the mind of a believer who thought himself to be anything but bigoted. Maybe even some blasphemous musing towards God makes an unwanted appearance on the stage of our consciousness. Whatever the exact nature of these thoughts, we are taken aback by the sheer sinfulness of them and we may even wonder whether we can be a child of God if they exist in us.

Some would assign the origin of these terrible phantasms of the mind to Satan and his minions. I will not argue that this is beyond the realm of possibility. It may also be that continuing indulgence in pet sins opens up pathways into our consciousness that the demonic takes advantage of. The Devil wants to oppress us in any and every way possible, and his power certainly extends to suggestion. It is not impossible that the origin of some of our unbidden evil thoughts is found in him. He

certainly uses them to accuse our conscience, and that in itself indicates that Satan can “get inside our heads” if we do not truly bear the armor of God on our spirits.

However it is also possible that such thoughts are a function of the old nature that still wars against our new identity in Christ. The flesh does not die overnight, but over a lifetime. We are called to crucify it daily. There are no “silver bullets” that once and for all banish every trace of evil from our hearts. As long as we remain fallen beings on this fallen earth we will not be utterly free from the darkness we were born with, and this remains true even after we are reborn in Christ.

Evil thoughts that emerge from our subconscious minds may simply be the product of the war between the flesh and the spirit that is being fought out every day of our lives. The old man does not die without

a fight, and perhaps our occasional un-summoned wicked ruminations spring forth in the heat of that battle. Could it be that the old man’s “curses” find their way to our consciousness as he fights his losing battle against the life of Christ within us?

If this is so, then possibly the best response we can have when these horrible thoughts rear their ugly heads is to simply ignore them. Earlier in my own walk, I took every such incidence as a horrible pronouncement about the authenticity of my faith. Many times I assumed the very worst—that evil thoughts, even unbidden ones, were proof that I could not possibly be truly saved. The result was fear, anxiety and depression that dragged me down and tempted me to lose faith in the presence of God’s saving grace in my life. It made no difference that the thoughts disgusted me and I pushed them out of my head. That

they showed up at all was enough to cast me into temporary despair.

The key word is “temporary”. In time, the merciful appearance of God’s loving grace always brought me to a better place. He has never left me in despair over the evil I still find within myself. Rather He has granted me to know that He has never given up on me despite that evil. Always embedded in the return of His wondrous presence is the hope that my remaining darkness is destined some bright day to be finally and totally banished from my soul.

This is what the believer besieged by unwanted dark thoughts can hold on to when they come and our accuser perhaps uses them against us. If, with Christ’s help, we resist evil, it cannot and will not find permanent purchase within our hearts. This is part of the inheritance of the Children of God and the surest way to banish, if not the thoughts themselves, then at least the

power they might otherwise have to deeply discourage us.

© Shea Oakley. All Rights Reserved.

Converted from atheism in 1990, Shea Oakley has written over 350 articles for

electronic and print publications since 2002, including Disciple Magazine (and Pulpit

Helps Magazine), The Christian Herald, The Christian Post, Christian Network and

Crosshome.com. In 2003 he graduated from Alliance Theological Seminary with a

Certificate of Theological Studies. Shea and his wife Kathleen make their home in West

Milford, New Jersey.Back to Contents

___________________________________The Incarnation: An IllustrationBy Joe McKeever

I had an epiphany the other day. After arriving home late from a revival, I was doing my nightly fluoride routine before going to bed, and had turned on the television.

A local channel was running a program on To Kill a Mockingbird, the Harper Lee classic from 1960 that was turned into an award-winning movie starring Gregory Peck and Mary Badham. The program featured interviews with various celebrities on how the story (the book, the movie) had impacted their lives. It was a fascinating show, one that I could not turn away from.

Just the week before, I had bought the book (Scout, Atticus, & Boo by Mary McDonagh Murphy) containing these

same interviews, and had eagerly devoured it. If you want to conclude that I love “To Kill a Mockingbird,” go to the head of the class. So, after reading the book last week, I had the experience two nights ago of seeing the book, so to speak.

That night, lying in bed trying to get to sleep, I was struck by the difference in reading the interviews in the book and watching the subjects actually say those things on television. That’s when something struck me about the incarnation of the Lord Jesus Christ—it’s one thing to have a message in print; another thing entirely to have it in person.

I had read the interviews; I knew what each person would say about Scout or Atticus or Harper Lee or the town of Monroeville, Alabama. Yet, seeing Tom Brokaw say it on the television broadcast, hearing his inflection, his pauses, his emphasis, made it an entirely different

experience. It was one thing to read Alice Finch Lee’s account of her sister Nelle Harper Lee, but something else to see and hear her mouth the same words. In print, she’s as articulate as the next person. In person, she’s nearly a hundred years old and her voice was weak and scratchy and there was a gleam in her eye that made you automatically like her.

We have the Bible. It’s the Word of God. It’s great, and we love this Word dearly. However, something special happened when the Lord Jesus came to earth. “The Word became flesh and dwelt among us” (John 1:14). From that moment on, God’s Word took on a new significance.

Until Jesus appeared, God’s Word was written. It was parchment or papyrus and sheepskin or paper on which ink of some kind had been applied to form letters and words, sentences and paragraphs, all intended to convey the message of Heaven.

This was God’s chosen method, and His written Word is holy, perfect, and beautiful. In no way do we denigrate that. Moses told the Israelites, “What great nation is there that has such statutes and righteous judgments as are in all this law which I set before you this day?” (Deut. 4:8).

But when Jesus was born in Nazareth, something unique happened. The Word took on flesh and blood and lived among us and showed us all that God had been saying and intending and was planning. From that moment on, you not only could see the words, but you could see them “in the flesh,” so to speak.

When Jesus walked the earth and spoke, people heard the Word of God and saw God the Son in the flesh. No one who observed this came away unchanged. Everyone chose sides. When Jesus ministered and preached, people saw things they had never seen before. “We beheld His

glory, the glory as of the only begotten of the Father, full of grace and truth” (John 1:14).

Jesus was and is the culmination of everything God has to say to His people: “God, who at sundry times and in diverse manners spoke in time past to the fathers by the prophets, has in these last days spoken to us by his Son, whom he has appointed heir of all things, by whom also he made the worlds; who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high: being made so much better than the angels, as he has by inheritance obtained a more excellent name than they” (Heb. 1:1-4). Wow!

Given a choice between seeing the Word in print and in person, choose the latter. There’s no comparison. The incarnation of Jesus (that is, the act by

which “the Word became flesh”) was the greatest moment in this small planet’s history. But wait—that’s not the end of the story

In a different way and to a lesser degree, Jesus is incarnated in the lives of humans who turn to Him in repentance and faith. The Apostle Paul told the Colossians that “Christ in you” is the mystery that was hidden from the foundation of the world (Col. 1:27). “Christ in you” is the essence of the Christian life. “Christ in you” is the open secret of the disciple’s life on earth. Someone has said, “Though Christ in Bethlehem a thousand times be born, until He is born in thee, thy soul is still forlorn.”

Salvation is when Jesus Christ is “born” in you. It is your own individual incarnation, to stay with the metaphor. Now, if God had something to say to our world which He could say only by being incarnated in human form in First Century Galilee and

Judea, it is no stretch to conclude that by being incarnated in you and me, He’s also trying to say something to our world.Your assignment is to find out what the Lord is saying to your world—your family, your circle of friends and acquaintances, your co-workers—through living inside you.

You are God’s answer to the questions of the skeptic. The skeptic wants to know: Is God real? Are the promises of God true? Does Jesus truly live? Does He answer prayer? Is this “for real?” Your actions and words provide the answer.

If you decide this is too difficult a role for you to fulfill, Christian disciple, you would not be the first. Something inside us wants to tell searchers and unbelievers, “Don’t look at me; look at Jesus.” We want to say, “Don’t do as I do.” But God has not let us off that easily. He has so arranged matters that people will be making conclusions about Him based on what they see in us. And they

are right in doing so. We are Exhibit A of Jesus Christ. Like it or not. The burden of that is staggering; the blessing is wonderful.

Jesus told those closest to Him, “Whoever has seen me has seen the Father” (John 14:9). God’s plan calls for people to look at us and see Jesus. Scripture calls believers His very body (1 Cor. 12:27, among other places). That has to mean something.

Let us pray that in beholding us—listening to us, seeing how we behave, talk, move, and spend our time and energy—that outsiders will feel they have come into contact with the very grace and truth of God. How’s that for a heavy assignment?

Joe McKeever is a retired Southern Baptist pastor from New Orleans, Louisiana. He

blogs regularly at www.joemckeever.com.Back to Contents

___________________________________Exegetically Speakingby Spiros Zodhiates

Jesus Goes before PilateMatthew 27:11-26

From Exegetical Commentary on Matthew, 2006, AMG Publishers

Although Jesus was condemned by the highest Jewish court, the religious leaders did not have the authority to put Him to death. The Romans retained the right of capital execution, and they determined the criteria.

[11] When Jesus was led to the judgment hall, Pilate asked Him, “Art Thou the King of the Jews?” Matthew presents the ensuing trial much more compactly than does John (18:20–24, 28–37) who goes into great detail. John 18:37 has a word that

does not appear here: “Are Thou a king then (oukoún [3766], a combination of the Greek ouk, the absolute ‘not’; and oún [3767], therefore, certainly)?” It can be translated, “Is it not therefore that You are a king?” This gives an implied meaning of “certainly.” And the question necessitates a positive answer, “Therefore You are a king.”

The accusation in Luke 23:2 was not only that Jesus declared that He was Christ, the King of the Jews, but that He perverted (diastréphonta, the present participle of diastréphō [1294], to seduce, corrupt; from diá [1223] denoting separation; and stréphō [4762], to turn) the nation. The Jews told the Roman governor that this Man who had been preaching for over three years was attempting to turn the loyalty of the Jewish people away from the Romans, as though it were God’s will for them to be governed by Rome and they were satisfied with it. No

wonder Jesus condemned them repeatedly for hypocrisy (Matt. 23:13-29).

Among the cited examples of political dissent, the Jewish religious leaders stated that Jesus forbade payment of taxes to Caesar. This was more effective than the threat of Jesus becoming King of the Jews—a role He seemed far too pacifistic to fit. Possibly Pilate was not aware of the tax issue the Jews contrived to prove Christ’s insurgency (see Matt. 22:17–21).

Jesus explained to Pilate that His kingdom was not a worldly kingdom (John 18:36), but He accepted the accusation that He was a “King,” though different from an earthly king. In Matthew, however, Christ accepted the accusation by saying to Pilate, “Thou sayest,” the response He gave in all four Gospels.

Pilate was reluctant to condemn Jesus. John records that he said, “Take ye him, and judge him according to your law”

(John 18:31), since, from the perspective of Roman law, He was not a criminal (John 18:38). Pilate seriously doubted He was the malefactor (kakopoiós [2555], a doer of evil; John 18:30) He was accused of being. Even his wife warned him not to execute Jesus (Matt 27:19), but Pilate finally succumbed to the pressure from the religious leaders. He did not condemn Jesus out of personal conviction but from fear that the Jews would riot if he did not. At heart, Pilate was a coward who chose to let an innocent man be killed rather than to stand on his convictions against public pressure.

[12] Jesus’ silence in the face of His accusers is particularly noteworthy, a good example for us. Once we find out that certain people have made up their minds to believe lies and reject truth, we ought, like the Master, to be silent.

[13] The silence was too much for Pilate: “Hearest thou not how many things

they witness against (katamarturoúsi [2649] from katá [2596], against; and marturéō [3140], to bear witness) thee?” These Jewish leaders were not interested in establishing the truth about Jesus Christ; all they said was distorted and opposed to Him (Matt. 26:59–62). Pilate later recognized that their opposition grew from envy (see v. 18).

[14] “And he answered him to never (oudé [3761] from ou, the absolute “not”; and the adversative dé [1161], but not even) a (hén [1520], one, single) word (rhēma [4487]). The emphasis here is that Jesus did not utter a single word or statement in His own defense, even when He had the opportunity to respond to a more favorable audience—Pilate, standing for Rome.

The result of His silence, expressed with the Greek conjunction hōste ([5620], “so that” or “therefore”) produced admiration: “…so that the governor marvelled (thaumázein, the present infinitive of

thaumázō [2296], to admire) greatly” (a.t.). The present tense indicates Pilate’s continuing admiration of Jesus Christ. Indeed, Jesus had lived His entire life the way Peter describes Him in his epistle: “Who, when he was reviled, reviled not again” (1 Pet. 2:23). Jesus’ actions and silence resulted in curiosity in people like Pilate who had some interest in the truth.

The Jewish leaders had arrested Jesus on fallacious charges (v. 1) and continued their maligning until they achieved their purpose of having Him condemned to death by the Roman authorities, which they themselves legally could not do (John 18:31). Pilate, afraid to displease them although he did not like them, decided it was expedient to bow to their wishes and reluctantly accepted their word that Jesus was a criminal.

[15] Matthew now informs us that sometime during the Jewish feast of

Passover, “the governor had been accustomed (eiōthei, the pluperfect tense of éthō [1486], to have a custom; translated “was wont” in the KJV) to release unto the people a prisoner, whom they would” (a.t.). While the verb éthō is now obsolete, the noun éthos (1485), custom, is used in modern Greek to refer to an accepted custom, especially the plural éthē. This was not some law Rome had imposed on itself. It was merely an instance of what they believed to be ethical behavior toward the Jewish people, hoping perhaps to quell rebellion with these occasional crumbs from their table. Since some prisoners had been jailed as would-be messiahs and for other strictly political crimes, the Jews were happy to receive these men and women back into their fold instead of Jesus.

[16] One such “notable” or notorious (epísēmon [1978] from epí [1909], upon; and sēma [n.f.], sign; from sēmaínō [n.f.], to point

out) person was Barabbas, with whom they classified Jesus as equally criminal.

[17] When the Jews gathered together to observe this custom, the governor asked, “Whom will ye that I release unto you? Barabbas, or Jesus which is called (legómenon, the present passive participle of légō, to call, e.g., who is called by some) Christ?” The governor apparently had been told that a significant number of people persistently (the present participle) considered Jesus to be their Messiah. Mark’s Gospel supplies more details (15:6–15). The chief priests urged Pilate to choose Barabbas even though he was a known murderer. Pilate then mockingly identified Jesus as the King of the Jews.

[18] Both Matthew and Mark say that Pilate could perceive their real motive for delivering Jesus: “For he had known (ēdei, the pluperfect tense of oída/eídō, to perceive) that for (diá [1223], with the

accusative meaning “on account of”) envy (phthónon [5355]) they had delivered (parédōkan, the aorist tense of paradídōmi [3860], to deliver) him” (a.t.). On somewhat of a play on Greek words, one was imprisoned for phónos ([5408], murder) (Mark 15:7), the other for phthónos ([5355, envy).

[19] Only Matthew relates this incident about Pilate’s wife’s concern over Jesus’ innocence. She perhaps had had some experience with Jesus, since He was well known in the region. Calling Him, literally “that (ekeínō [1565]) Just One (dikaíō [1342])” (a.t.) shows prior superlative reflection with respect to His character. Moreover, God apparently troubled her with a nightmare that her husband did not take seriously—though he should have. How intriguing that God can temporarily turn even a heathen wife into an inspired prophet!

[20-21] Finally, the chief priests and elders persuaded the crowds “to plead” (aitēsōntai, the aorist middle subjunctive of aitéō [154], to request, plead) for Barabbas and “to destroy” (apolésōsin, the aorist active subjunctive of apóllumi [622], to do away with) Jesus. At this point, Pilate repeated his question: “Which of the two do you want me to release to you?” (a.t.).

[22-23] Jesus had predicted that He would die by crucifixion. In His third prophecy (Matt. 16:21–23; 17:22-23; 20:17–19), He added the details of being delivered to the Gentiles, then mocked, scourged, and crucified (Matt. 20:19). The chief priests, elders, and the crowd, therefore, did not realize that when they shouted, “Let him be crucified” (vv. 22-23), they were executing God’s plan of salvation as prophesied by their own prophets. Pilate insisted that Jesus had done nothing wrong, and his wife confirmed that Jesus was a just man. Judas

confessed that Jesus was innocent (v. 4) and he had sinned in delivering Him. But now, even the crowd, intimidated by the question—“Why, what evil hath he done?”—could only respond irrationally, repeating the imperative to crucify Him.

[24] Realizing that he could “gain (ōpheleí [5623], to be profitable or advantageous) nothing (oudén [3762], not a single thing)” but that “confusion” (thórubos [2351], noise, clamor, uproar) was beginning to reign, Pilate decided to borrow the prescribed Old Testament ablution of Deuteronomy 21:6–9 (cf. Ps. 26:6) to declare his innocence before the crowd. The inference here is that if Pilate could have benefited from releasing Jesus, he would not have ordered the execution.

Accordingly, he “washed” (apenípsato, the aorist middle indicative of aponíptō [633], to wash off; from the preposition apó [575], from; and níptō

[3538], to wash; found only here) his hands in front of the crowd, saying, “I am innocent of the blood of this Just One” (TR)—finally conceding his wife’s opinion and mimicking her words. Then Pilate added, “See ye (ópsesthe, the future middle deponent indicative of horáō [3708], to see and perceive) to it.” Of course, both Pilate and the Jews knew that the crowds were not permitted to crucify anyone.

[25] Then the people did a senseless thing as a last resort. They called a curse down on themselves and their children. In other words, they were willing to risk their physical lives, their progeny, their nation, perhaps even eternity in this decision. It’s worth it, they said, to lose our own souls and the souls of our children for the sake of being right. Though they could not cite a single crime at Pilate’s request, they were totally unwilling to accept Jesus’ claim to be the Messiah.

Jesus had clearly prophesied that within “this generation,” as Josephus recorded, Galilee was turned into a sea of blood, Jerusalem was destroyed, and the temple was razed. God gave the people precisely what they asked for—the penalty for killing the innocent Messenger from God. Jesus had predicted, “He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons” (Matt. 21:41).

In their refusal to recognize Jesus Christ as the incarnate God, the Jewish people willfully imputed guilt to their children (tékna [5043]). Parents’ choices can have serious consequences for their children. God said, “For I the LORD thy God am a jealous God” (Ex. 20:5). “Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of

the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation” (Ex. 34:7). How odd that they should actually ask for this! They knew their own Scriptures.

[26] Under this pressure, Pilate released Barabbas, then “scourged” (phragellōsas, the aorist participle of phragellóō [5417], to whip, akin to the noun phragéllion [5416], a whip—a Roman punishment) Jesus and sent Him off to be crucified. John uses the synonymous verb emastígōse (the aorist tense of mastigóō ([3146], to whip) (John 19:1).

“He delivered him to be (hína [2443], in order that or for the purpose of being; Mark 15:15; John 19:6) crucified.” Luke 23:25 adds, “He delivered Jesus to their will (thelēmati, the dative singular of thélēma [2307], their predetermined will or desire).”

Spiros Zodhiates (1922-2009) served as president of AMG International for over 40

years, was the founding editor of Pulpit Helps Magazine (Disciple’s predecessor), and authored dozens of exegetical books.

Back to Contents

___________________________________Following Godby Wayne Barber

Patience and the Promises of God

Originally published in Pulpit Helps, August 2004.

Patience is not “gritting your teeth and bearing it.” We all know that God is the author of patience. Galatians 5:22 tells us, “but the fruit of the Spirit is love, joy, peace, patience….” What does patience involve? Let’s look at patience in the life of Caleb.

In Joshua 14, God is working in His almighty power in the lives of the Israelites because they returned to obeying Him. Now that they are yielded to Him and to His will, their enemy is completely helpless before them, as they possess the land that God has given to them. God had told them that no man would be able to stand before them. No man could take what He had given to them if they considered every step holy unto Him. What a beautiful picture this is to us as we seek to possess the life that God has given to us in Christ! Once Israel listened to God, there was victory after victory, as they possessed the land.

In Joshua 13, Joshua has grown old. God outlines for him the portion of land that has not been conquered. God mentions Joshua’s old age, then tells the Israelites to divide the land. Joshua was probably under the impression that the land wasn’t to be divided until it was all conquered, but God

wanted the land divided now. The general boundaries were given for the land the tribes were to possess. The tribe of Levi, the priestly tribe, was not to receive any inheritance. They were to be supported by the tithes and offerings of Israel. Joshua 14 begins to deal with the remaining tribes.

Tucked into this chapter is the awesome story of Caleb. God had given to him a promise and Caleb now wanted, more than ever, to possess it.

Before the land was divided, Caleb came to Joshua with a special request regarding a promise from Moses that was made to Caleb 45 years earlier. Joshua and Caleb, you recall, had been two of the twelve spies who had surveyed the land of Canaan when Israel had its first chance to possess what God had given to them. Caleb had seen the land he wanted, and it had been promised to him by the Lord “because he…hath followed me fully, him will I bring

into the land whereunto he went; and his seed shall possess it” (Num. 14:24; cf. Deut. 1:36). Caleb now reminds Joshua of this promise from God for which he has patiently waited.

Here is Caleb’s secret: He had chosen to fully and wholly follow God. He needed nothing else. His lifestyle was so apparent that even God said, “He fully followed Me!” How would you like that to be said of you by God Himself? God is not just concerned with the whole nation; He is concerned with the individual, and what each possesses—what is ours in Him. However, He wants us to experience His patience as we journey with Him.

What God promises, He is faithful and just to accomplish in our lives, but it will be in His time. We must stand on His promises, but we must wait with His patience. We must be satisfied with God! We will only have patience to wait upon His

promises when we learn to be satisfied with Him and Him alone.

The result in Caleb’s life was powerful. Not only would Caleb possess the land, but, the Scripture says, so would his descendants. The result of our willingness to be satisfied in obeying God and waiting patiently upon Him can be a blessing to our entire family for generations.

Patience involves learning to trust His timing. “Now behold, the Lord has let me live, just as He spoke, these forty-five years, from the time that the Lord spoke this word to Moses, when Israel walked in the wilderness; and now behold, I am eighty-five years old today” (Josh. 14:10).

Remember, God’s delays are not denials. Even though Caleb had waited 45 years, he was not forgotten. God’s timing is perfect, and He fulfills His promises. We can trust His timing in our lives more easily when

we are daily seeking His presence through prayer and the reading of His Word.

God’s patience also involves resting in His strength. God’s strength sustained Caleb as He waited all those years. Joshua 14:11: “I am still as strong today as I was in the day Moses sent me; as my strength was then, so my strength is now, for war and for going out and coming in.”

You can experience divine patience when you trust His timing, rely upon His strength, and are satisfied with Him alone.

Wayne Barber is senior pastor of Woodland Park Baptist Church in Chattanooga,

Tennessee. Back to Contents

___________________________________Words to Stand You on Your Feetby Joe McKeever

My Favorite Question: “What Can I Do For You?”

A few weeks ago, I was one of three “artists in residence” at a weeklong event for Christian teens held at William Carey University in Hattiesburg, Mississippi. Everyone on the premises who was not a teen was a conference leader, a singer, a teacher, or a church leader assigned to look after their kids that week. Only one man there had no title.

Turner Luttrell got off his golf cart, stuck out his hand, and welcomed each new arrival. He said, “I’m here to serve you. My job is to do whatever it takes to make this week a success for you.”

We teasingly called Turner a “go-fer”, an executive vice-president, and a quartermaster. When he found that just after checking in Tuesday afternoon, I had planned to drive into the city for a sandwich, he said, “Stay right here; I’ll be right back.” Ten minutes later, he arrived at my assigned quarters with a terrific turkey sandwich, chips, and soft drink.

In a former church I pastored, a young man named Doug appeared at my office door one day. “Pastor,” he said, “what can I do for you?” Doug knew something of the stress I was dealing with on a daily basis in that pastorate. While he was unable to deal with the ones responsible for my difficulties, he could come to my side.

I took his offer seriously. Doug was an accountant, married to a fine young lady, and they were the parents of several sons. He offered his services and he wanted to be used to lift my burdens. So, we talked it out,

found what he could do and was willing to learn, and I asked him to visit shut-ins for me.

“What can I do for you?” is the question of a servant. Our Lord asked it of the blind beggar of Jericho in Luke 18. “Lord, I want to receive my sight,” said Bartimaeus. The Lord healed him.

The reason we do not go around asking people that question is we’re afraid they might take us seriously and tell us what to do for them.

Pastors love having go-to members who they can always count on for a quick response when they need a last-minute rescuer. Someone to run an errand, make a visit, take care of a disruption, see to a need. Pastors would do well to remember that they too can model this behavior by finding church members doing well and asking, “What can I do to help you do your

job?” Get prepared for an answer because they’ll give you one.

One night at this week’s teen conference, one of the session speakers told of the multiple surgeries she’d had for brain tumors, and the head-and-neck radiation over a six-week period. As she described the contraption that held her head still for the radiation period, her husband interjected, “Several times while she was suffering those treatments, I said to her, ‘Honey, what can I do to be a better husband for you?’ And she never said a word.” He laughed and added, “She wasn’t able to speak while being radiated!”

Otherwise, anytime we ask that question, we may expect an answer!

Joe McKeever is a retired Southern Baptist pastor from New Orleans, Louisiana. He

blogs regularly at www.joemckeever.com.Back to Contents

___________________________________Jewels from Past Giants

On the AtonementBy Matthew Henry

Selected notes on a theme from Henry’s Exposition of the Old and New Testaments, published between 1708-1710. Edited slightly for modern spelling and grammar.

I. The Priest’s SacrificeThe covenant of priesthood, as with

all other covenants, must be made by sacrifice.

1) There must be a sin-offering to make atonement for them (Ex. 29:10-14). The law made them priests that had infirmity and therefore they must first offer for their own sin before they could make atonement for the people (cf. Heb. 7:27-28). They were to put their hand on the head of their

sacrifice, confessing that they deserved to die for their own sin, and desiring that the killing of the beast might expiate their guilt and be accepted as a vicarious satisfaction.

It was used as other sin-offerings were; only, whereas the flesh of other sin-offerings was eaten by the priests (Lev. 10:18) in token of the priests taking away the sin of the people this was appointed to be all burned without the camp, to signify the imperfection of the legal dispensation. For the sins of the priests themselves could not be taken away by those sacrifices, but they must expect a better High Priest and a better Sacrifice.

2) There must be a burnt-offering, a ram wholly burned, to the honor of God, in token of the dedication of themselves wholly to God, and to His service, as living sacrifices. Kindled with the fire, and ascending in the flame of holy love (Ex. 29:15-18), the sin-offering must first be

offered, and then the burnt-offering; for until guilt be removed no acceptable service can be performed (cf. Isa. 6:7).

3) There must be a peace-offering. It is called the “ram of consecration” because there was more in this, peculiar to the occasion, than in the other two. In the burnt-offering God had the glory of the priesthood; in this they had the comfort of it and in token of a mutual covenant between God and them.

The blood of this sacrifice was divided between God and them (Ex. 29:20,-21); part of the blood was “sprinkled upon the altar round about”, and part upon them, upon their bodies and upon their garments. Thus the benefit of the expiation made by the sacrifice was applied and assured to them, and their whole selves from head to foot sanctified to the service of God. The blood was put upon the most extreme parts of the body, to signify that it was all as it

were enclosed, and taken in for God, the tip of the ear and the great toe not excepted. And the blood and oil sprinkled upon garments, we reckon, spotted and stained them; yet the holy oil and the blood of the sacrifice, sprinkled upon their garments, must be looked upon as the greatest adorning imaginable to them, for they signified the blood of Christ, and the graces of His Spirit, which constitute and complete the beauty of holiness and recommend us to God. We read of robes “made white with the blood of the Lamb”.

The “flesh of sacrifice”, with the meat-offering annexed to it, was likewise divided between God and them, that (to speak with reverence) God and they might feast together, in token of friendship and fellowship. Part of it was first waved before the Lord and then burnt upon the altar, part of the flesh and part of the bread (for bread and flesh must go together); these were first

put into the hands of Aaron, to be waved to and fro, in token of their being offered to God, who, though unseen, yet compasses us around on every side, and then they were to be burnt upon the altar, for the altar was to devour God’s part of the sacrifice. Thus God admitted Aaron and his sons to be his servants, and wait at His table, taking the meat of His altar from their hands. Here, in parenthesis, as it were, comes the law concerning the priests’ part of the peace-offerings afterwards, the breast and the shoulder, which were now divided; Moses had the breast, and the shoulder was burnt on the altar with God’s part (Ex. 29:26-28).

Then, the other part, both of the flesh of the ram and of the bread, Aaron and his sons were to eat at the door of the tabernacle to signify that He not only called them servants but friends (cf. John 15:15). He supped with them, and they with Him. Their eating of the things wherewith the

atonement was made signified their receiving the atonement, as the expression is (Rom. 5:11), their thankful acceptance of the benefit of it, and their joyful communion with God thereupon, which was the true intent and meaning of a feast upon a sacrifice. If any of it were left, it must be burnt, that it might not be in danger of putrefying and to show that it was an extraordinary peace offering.

II. The Consecration of the PriestThe consecration of the priest took

seven days to complete, and the length of time and the character of the ceremonies were intended to intimate to them, first, that it was of very great concern to them to get their sins pardoned, and that though atonement was made, and they had had the comfort of it, yet they must still keep up a penitent sense of sin and often repeat the confession of it. Then, secondly, that those

sacrifices, which were thus offered day by day to make atonement, could not make them perfect, for then they would have ceased to be offered, as the apostle argues (cf. Heb.10:1-2). They must therefore expect the “bringing in of a better hope.”

Now this consecration of the priests was a “shadow of good things to come.”

1) Our Lord Jesus is the great High Priest of our profession, called of God to be so, consecrated for evermore, anointed with the Spirit above His fellows, whence He is called “Messiah”, “The Christ”; clothed with the holy garments, even with glory and beauty; sanctified by His own blood, not that of bullocks and rams (cf. Heb. 9:12); made perfect, or consecrated, through sufferings (Heb. 2:10). Thus in Him was “a perpetual statute” (Ex. 29:9).

2) All believers are spiritual priests, to offer spiritual sacrifices (cf. 1 Pet. 2:5), washed in the blood of Christ, and so

made to our God priests (cf. Rev. 1:5-6). They also are clothed with the beauty of holiness and have received the anointing (1 John 2:27). Their hands are filled with work, which they must continually attend to; and it is through Christ, the great sacrifice, that they are dedicated to this service. His blood, sprinkled upon the conscience, purges it from dead works, that they may as priests serve the living God.

III. The Preparation of the Altar (Ex. 30:10-15)

The altar was cleansed by the blood of atonement. The brazen altar was a type of Christ’s dying on earth; the golden altar in the sanctuary was a type of Christ’s interceding in heaven, in the virtue of His satisfaction. This altar was “before the mercy-seat,” for Christ always appears in the presence of God for us. This altar had a

crown fixed to it, for Christ intercedes as king.

IV. The Day of AtonementThis solemn act of atonement was to

be observed annually, “on the tenth day of the seventh month” (Lev. 16:29). The seventh month had been reckoned the first month, till God appointed that the month in which the children of Israel came out of Egypt should thenceforward be called the first month.

Some have fancied that this tenth day of the seventh month was the day of the year on which our first parents fell, and that it was kept as a fast in remembrance of that. Others say that this was the day on which Moses came the last time down from the mount, when he brought with him the renewed tables and the assurances of God’s being fully reconciled to Israel, and his face shone: that day must be a day of atonement

throughout their generations, for the remembrance of God’s forgiving them their sin about the golden calf might encourage them to hope that upon their repentance he would forgive them all trespasses.

1) The duty of the people on this day was that they must rest from their labors; “it shall be a Sabbath of rest” (Lev. 16:31). The work of the day was itself enough, and a good day’s work if it was done well; therefore they must do no other work at all. The work of humiliation for sin requires such a close application of mind and such a fixed engagement of the whole man as will not allow a diversion to any other work. “The day of atonement” seems to be that Sabbath spoken of by the prophet (cf. Isa. 63:13), for it is the same with the fast spoken of in the verse before.

2) They must “afflict their souls”. They must refrain from all bodily refreshments and delights, in token of

inward humiliation and contrition of soul for their sins. They all fasted on this day from food, except the sick and children, and laid aside their ornaments, and did not anoint themselves as Daniel (cf. Dan. 10:3,12). David chastened his soul with fasting (Ps. 35:13). And it signified the mortifying of sin, and turning from it, “loosing the bands of wickedness” (cf. Isa. 63:6-7). The Jewish doctors advised that they should not on that day read those portions of Scripture which were proper to affect them with delight and joy, because it was “a day to afflict their souls.”

V. The Perpetuity of this Institution“It shall be a statute for ever” (Lev.

16:29, 34). It must not be intermitted any year, nor ever let fall, till that constitution should be dissolved and the type should be superseded by the antitype. As long as we are continually sinning, we must be

continually repenting and receiving the atonement. The annual repetition of the sacrifices showed that there was in them only a faint and feeble effort towards making atonement; it could be done effectually only by “offering up of the body of Christ once for all,” and that once was sufficient; that sacrifice needed not to be repeated.

Let us therefore see what there was of the Gospel in all this. Here is typified the two great Gospel privileges of the “remission of sin” and “access to God”, both of which we owe to the mediation of our Lord Jesus Christ.

Let us look, first at “expiation of guilt”, which Christ made for us. He is Himself both the maker and the matter of the atonement, for He is:

1) The Priest—the High Priest that “makes reconciliation for the sins of the people” (Heb. 2:17); He and none but He is par negotio—fit for the work, and worthy of

the honor. He is appointed by the Father to do it, who sanctified Him, and sent Him into the world for this purpose, that God might in Him “reconcile the world to himself”. He undertook it, and for our sakes sanctified Himself, and set Himself apart for it (John 17:19).

The high priest’s frequent bathing himself on this day and performing the service of it in fine linen, clean and white, signified the holiness of the Lord Jesus, His perfect purity from all sin, and His being beautified and adorned with all grace. No man was to be with the high priest when he made atonement, for our Lord Jesus was to tread “the winepress alone”, and of the people there must be “none with him” (Isa. 63:3). Therefore when He entered upon His sufferings “all His disciples forsook Him and fled.” For if any of them had been taken and put to death with Him it would have looked as if they had assisted in making the

atonement; none but thieves, concerning whom there could be no such suspicion, must suffer with Him.

Just as the atonement made by the high priest was “for the holy sanctuary, for the tabernacle, for the altar, for the priests, and for the people” (Lev. 16:33), so Christ’s satisfaction is that which atones for the sins both of ministers and people, the “iniquities of our holy [and our unholy] things.” The title we have to the privilege or ordinances, our comfort in them, and benefit by them, are all owing to the atonement Christ made. But whereas the atonement which the high priest made pertained only to the congregation of Israel, Christ is “the propitiation not for our sins only” that are Jews, but “for the sins of the whole [Gentile] world.”

In this, Christ infinitely excelled Aaron. Aaron needed to offer sacrifice for his own sin first, which he was to make

confession of on the head of his sin offering; but our Lord Jesus had no sin of His own to answer for. “Such a High Priest became us” (Heb. 7:26), and, therefore, when He was baptized in the Jordan, whereas others stood in the water “confessing their sins (Matt. 3:6), He went straightway out of the water (Matt. 3:16), having no sins to confess.

2) The Sacrifice. As He is the High Priest, so He is the sacrifice with which atonement is made; for He is, all in all our reconciliation to God. Thus He was prefigured by the two goats, which both made an offering: the slain goat was a type of. Christ dying for our sins; the scapegoat a type of Christ rising again for our justification. It was directed by lot, the disposal whereof was of the Lord, which goat should be slain; for Christ was “delivered by the determinate counsel and foreknowledge of God.”

The atonement is said to be completed by “putting the sins of Israel upon the head of the goat.” They deserved to be abandoned and sent into a land of forgetfulness, but the punishment was here transferred to the goat that bore their sins. Even so God is said to have laid upon our Lord Jesus (the substance of all these shadows) “the iniquity of us all” (Isa. 53:6), and He is said to have borne our sins, even the punishment of them, “in His own body upon the tree” (1 Pet. 2:24). Thus was He made “sin for us”, that is, a sacrifice for sin (2 Cor. 5:21). He suffered and died not only for our good but in our stead, and was forsaken, and seemed forgotten for a time, that we might not be forsaken and forgotten forever.

As a consequence of this, all the iniquities of Israel were carried into a land of forgetfulness. Thus Christ, the Lamb of God, “taketh away the sin of the world” by taking it

upon Himself (John 1:29). And when God forgives sin He is said to remember it no more (Heb. 8:12) and to “cast it behind his back” (Isa. 38:17), “into the depths of the sea” (Mic. 7:19), and to separate it “as far as the east is from the west” (Ps. 103:12).

VI. Christ’s Entry Into Heaven“The entrance into heaven” which

Christ made for us is typified in Leviticus 16 by the high priest’s entrance into the most holy place. From Hebrews 9:7 ff., we see that heaven is the holiest of all, but not of that building, and that the way into it—by faith, hope, and prayer, through a mediator—was not then so clearly manifested as it is to us now by the Gospel.

Again, that Christ, our High Priest, entered into heaven at His ascension “once for all”, and as a public person, in the name of all His spiritual Israel, and through the veil of His flesh that was torn for that purpose

(Heb. 10:20 ). He entered “by His own blood” (Heb. 9:12), taking with Him to heaven the virtues of the sacrifice He offered on earth, and so sprinkling His blood, as it were, “before the mercy-seat”, where it speaks better things than the blood of bullocks and goats could do.

Hence he is said to appear in the midst of the throne as “a lamb that had been slain” (Rev. 5:6); and though He had no sin of His own to expiate, yet it was by His own merit that He obtained for Himself a restoration to His own ancient glory (John 17:4-5) as well as an “eternal redemption for us” (Heb. 9:12).

1) The burning of incense. The high priest in the holy place burnt incense, which typified the intercession that Christ ever lives to make for us within the veil, in virtue of His satisfaction. We could not expect to live, no, not even before the mercy-seat, if it were not covered with the cloud of this incense. There

mercy itself will not save us without the interposal of a mediator.

The intercession of Christ is there set forth before God as incense, as this incense; and as the high priest interceded for himself first, then for his household, and then for all Israel, so our Lord Jesus. In John 17, which was a specimen of the intercession He makes in heaven, He recommended Himself first to His Father, then to His disciples, who were His household, and then to “all that should believe in Him through their word”, as all Israel. Having thus directed the uses and intentions of His offering, He was immediately seized and crucified, pursuant to these intentions.

2) The entry into the Holy of Holies. Through all this we see that the entry Christ made far exceeded Aaron’s. Aaron could not gain admission, no, not for his own sons, into the most holy place; but our Lord Jesus has “consecrated for us” also “a new and

living way into the holiest”, so that we also have “boldness to enter” (Heb. 10:19-20). Then note that the high priest was to come out again; but our Lord Jesus “ever lives”, making intercession, and “always appears in the presence of God for us”, where as the forerunner He enters for us and where as agent He resides for us. Here is typified the two great Gospel duties of faith and repentance, by which we are qualified for the atonement and come to be entitled to the benefit of it.

By faith we must, first, put our hands upon the head of the offering, relying on Christ as “the Lord our righteousness,” pleading His satisfaction, as that which was alone able to atone for our sins and procure us a pardon: “Thou shalt answer Lord for me.” This is all I have to say for myself, and in Him I “receive the atonement” (Rom. 5:11).

By repentance we must, secondly, “afflict our souls”; not only fasting for a time from the delights of the body, but inwardly sorrowing for our sins, and living a life of self-denial and mortification. We must also make a penitent confession of sin, and with an eye to Christ, whom we have pierced, and mourning because of Him; and a hand of faith upon the atonement, assuming ourselves that “if we confess our sins, God is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness” (1 John 1:9).

Matthew Henry (1662-1714) was an English Presbyterian minister and Bible scholar best known for his Exposition of the Old and New Testaments, a commentary on each book of the Bible. Henry originally pursued a career in law, but followed the Lord’s call to study

theology instead. He was ordained a minister in 1687, and served faithfully in

various churches until his sudden death. Henry’s commentaries are primarily

exegetical, dealing with the scripture text as presented, with his prime intention being

explanation for practical and devotional purposes.

Back to Contents___________________________________Marks of the Masterby The Old Scot

A Peace Symbol and More

Originally published in Pulpit Helps, November 2006.

What is it that is known everywhere as a symbol of peace, that drinks its mother’s milk; and is able to find its way home across hundreds of miles of trackless waste? The answer: pigeons!

The dove—which is part of the pigeon family—is the symbol of peace around the world. This is very appropriate, for doves and pigeons never try to hurt anything. We’ll have more to say about doves and peace a little later, but first let’s check out “mother’s milk”.

Can it be that baby pigeons actually drink mother’s (and father’s!) milk? “But everybody knows that birds aren’t mammals and hence can’t give milk!” Agreed, but pigeons come close. They are the only bird parents that feed their chicks with a liquid which really is called “pigeon milk.” It’s not true milk, of course—but you can bet baby pigeons don’t mind!

“Pigeon milk” actually comes from the lining of the crop—that muscular chamber where pebbles crush and grind the bird’s food, serving the same purpose as teeth. The hormone prolactine controls the process—and prolactine is the same hormone which

causes cows to produce milk. So perhaps the term “pigeon milk” isn’t far-fetched after all.

Both parents produce this “milk.” The hungry chicks stick their beaks down mom’s or pop’s throat and drink their fill. Incidentally, being able to actually drink by sucking up liquid is another unique pigeon talent. All other birds have to drink by taking a beakful of water and then raising their heads to let the fluid flow down their throats.

Among His special provisions for pigeons, God planned that the chicks wouldn’t grow feathers around their faces until they are ready to begin eating seeds like their parents. Why? You wouldn’t wonder why, if you were a mamma or papa pigeon: Imagine how it would feel if Junior insisted on sticking a faceful of feathers down your throat every time he got hungry!

The final clue to our puzzle was the ability to find home, when home should be

impossible to find. This is a talent which homing pigeons possess to an uncanny degree. It has been shown over and over that homing pigeons can be taken in blacked-out cages hundreds of miles away from their home, without getting lost. In fact, armies began taking advantage of this ability more than 3,000 years ago, by using pigeons as battlefield messengers.

There are other birds—and a few insects!—that year after year are able to find their way across land or sea for hundreds, even thousands, of miles. But pigeons can do far more than follow a set pathway through the sky. They can find home every time, when home may be in a different direction each time. Their secret is as mysterious today as it was 3,000 years ago.

There is one more quality about the dove which we must mention, and that is that it represents not merely peace, but the God of peace, and God’s Holy Spirit. It was

a dove which returned to Noah in the Ark, bearing an olive leaf as a sign that the Great Flood was over. It was also the form of a dove which fluttered down upon Jesus at His baptism, as a sign from God that this was His beloved Son (Matt. 3:16). In Luke 3:22, this is specifically revealed as the Holy Spirit, shown to men in the shape of a dove.

Ever since then, the dove has been the symbol of God’s watch over His creation. The Bible tells us that God sent His Holy Spirit into the world to convict the world of sin, and of righteousness and of judgment (John 16:8). God’s Spirit is still doing this in our world, calling men everywhere to repent of their wickedness and to call upon the Son of God, that they might have everlasting life.

Think of this, whenever you see a dove or pigeon.

The Old Scot (Ted Kyle) lives in Newberg, Oregon, with his wife, Marga.

Source: Grzimek’s Animal Life Encyclopedia, Vol. 8, Bernhard Grzimek, Van Nostrand Reinhold Co., London, 1987, p. 248. Back to Contents___________________________________Advancing the Ministries of the Gospel

Hope for IndiaBy AMG International Staff

This column highlights the ministries of Disciple’s parent organization, Advancing the Ministries of the Gospel (AMG) International, a non-denominational missions agency

AMG is known for our ministries of mercy—treating the sick, feeding the hungry, providing childcare and education for the poor, etc.—but the end goal of all those projects is what we’re really about:

Advancing the Ministries of the Gospel. If we do everything in our power to meet physical needs, but we neglect to show the greatest love by proclaiming the free gift of salvation from God’s wrath through Christ’s blood, then we are, as the Apostle Paul says, just a “noisy gong or a clanging cymbal” (1 Cor. 13:1).

Often our ministries use the meeting of needs to open doors for sharing the Gospel, but some of our outreaches are explicitly and totally focused on delivering that message. Among the best examples of this ministry are national workers serving as evangelists and church planters in India and our annual Hope for India Conventions.

India is fast approaching the title of “Most Populous Nation on Earth”, with well over 1 billion people and counting. The vast majority of those, however, have little or no knowledge of the One True God and the way of salvation He has given us in His Son,

Jesus Christ. By most estimates, less than 3% of Indians profess Christ. Since 1968, AMG India has been working to bring that Good News to this country.

In the face of such a vast challenge, AMG India’s national workers are faithful witnesses for the Gospel, and they are having a tremendous impact on the country. Because they know the culture and speak the local languages in the areas where they minister, they are able to reach areas where Western missionaries would struggle to gain welcome. Many are themselves the beneficiaries of evangelism by national believers, and their testimonies of conversion from Hinduism show others that following Jesus is not something for foreigners, but for anyone who will believe.

Because 80% of Indians live in remote villages, transportation issues prevent many from reaching larger cities and towns where more churches are located.

National workers from AMG India seek to minister to those in villages through a modern “circuit riding” ministry, traveling from village to village in Andhra Pradesh, where AMG India’s ministry is concentrated. In each village, they distribute New Testaments and Christian literature, hold nighttime Gospel meetings, and encourage local believers.

These men faithfully teach God’s Word, “in season and out of season” (2 Tim. 4:2), in cities and villages, in peace and in persecution. Most serve in churches with fewer than 75-100 members, meeting in cramped quarters without any of the modern conveniences we think of as necessary for church. Through their sacrificial service, thousands who otherwise might have not heard the Gospel have responded in faith and received eternal life.

At a recent meeting, several national workers expressed their gratitude for the

faithful supporters in the United States and other countries that make their ministry possible. They asked that God would bless these supporters as they continue to partner with the nationals. Please pray for all our national workers in India. Pray for God’s protection for them and that He will also provide more supporters to provide more workers for His field. The harvest is truly plentiful, but the workers are few.

In addition to the ongoing ministry of national workers, each year, typically in February, AMG India hosts the Hope for India Conventions. These meetings take two forms: 1) training seminars to equip and encourage national workers for their ministry, and 2) large evangelistic gatherings to preach the Gospel to thousands of men, women, and youth. 2012 marks the 10th annual convention.

In a scene reminiscent of classic tent revival meetings and evangelistic crusades,

each day of Hope for India sees over 2,500 people in attendance, and often hundreds come forward in response to the Gospel message. It is nothing short of inspiring to see thousands lift their voices in praise to God and to witness so many turn to Christ as His Spirit moves through the preaching of His Word.

AMG India strives to keep costs low for these meetings (in fact, some of the food served to attendees is donated produce from the national workers and the farmers in their churches), but significant funding is still required to make each event possible. Additionally each national worker is supported primarily through funds from AMG, as their churches often cannot afford to support a full-time pastor and his family.

Rarely in Great Commission work can we see such a great “return on investment” of gifts as we do through supporting those who faithfully proclaim the Gospel to the

spiritually hungry people of India. By partnering with us in this vital work, we together can make a lasting impact for Christ in a dark corner of the world.

To learn more about AMG’s ministries in India, and how you can support Hope for

India or sponsor a national worker, please visit www.amginternational.org or call 1-800-

251-7206.

Advancing the Ministries of the Gospel (AMG) International is a non-

denominational, international missions agency based in Chattanooga, Tenn. AMG’s

distinctive has always been its reliance on national workers to carry the Gospel in their own cultures. Today, they operate ministries

in over 40 countries around the world through partnership with national believers.

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___________________________________Book Review—8/13/2012

Counterfeit Gods: The Empty Promises of Money, Sex, and Power, and the Only Hope that Matters, Timothy Keller, 2011 ed., Riverhead Books, New York, ISBN 9781594485497, 210 pages, $15.00, softcover.

When you read and review a lot of books, some good ones slip by. Sometimes, even very good, very popular books don’t make it into your “to-read” pile before they are no longer “recent releases” and many other reviews have already been written. Counterfeit Gods fell into that category for me until an old friend told me it had made a tremendous impact on his life. At his recommendation, I bought a copy, and after reading it, decided to share it here.

Like much of Keller’s writing, Counterfeit Gods is short, to the point, and bold in its approach to his subject. As he typically writes for a broad audience, including non Christians, he can tend to rehash the basics of the faith in ways that may seem insulting to the readers’ intelligence, but his purpose in doing so is to be as clear as possible. I was put off at first by the somewhat pedantic style this leads to, but after finishing the whole book, it seems like a good fit.

He pares away rhetorical flourishes, side-notes, allusions, and deeper discussion to cut to the chase, a bruising theological argument that all sin begins as idolatry. Keller builds his case chapter by chapter, showing how our sinful hearts can manufacture idols from anything, turning finite things (even, or especially, good things) into ultimate things, the loss of which sends us spiraling into despair.

He takes longer looks at common idols and the forms they can take in our lives: love, money, success/achievement, and personal or political power. He also prods deeper, showing how idols can be so entrenched in our culture and even in our religion that we fail to recognize them. Keller uses several familiar stories from the Bible (Abraham, Jacob, Jonah) to illustrate God’s concern with idolatry and the testing he put His patriarchs and prophets through in order to refine and grow their love for and dependence on Him.

Keller doesn't sugar-coat the accusation that all people are idolaters in any way; he doesn't leave any wiggle room to feel good about yourself. The hope that he presents, however, is the life-giving blood of Christ. He methodically points readers to Christ over and over again, showing that it is only when Jesus becomes our life and sole source of fulfillment that we can break free

from the passions that enslave us. The epilogue on finding and replacing idols in our lives is the culmination of Keller’s case, and the segment that makes this book shine. There is no simple “how-to” here, but a faithful exhortation for us to trust Christ and allow Him to put our idols to death, one by one, until He is crowned the Savior and Lord of our hearts.

This is a book that can be read in a day, but takes weeks to chew on before the lessons are digested.

Justin Lonas

Target: AllType: Christian LifeTake: Highly Recommended

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___________________________________News Update—8/13/12

Nigeria: Suspected Members of Boko Haram Kill Evangelist

Gunmen suspected to be members of the Islamist group Boko Haram killed an evangelist at his residence in the Mafoni ward of the city of Maiduguri at 6:30 p.m. on August 6, International Christian Concern reports.

Ali Samari, 57, who was with the Good News Church Maiduguri, had received a warning earlier this year from men suspected to be members of Boko Haram, ordering him to leave the area. Though Samari discussed the threat with a few close friends, he dismissed it, saying: “It is the Almighty God that protects. I leave everything in the hands of God.” 

Borno State police received reports of the killing Tuesday morning, confirming the

incident. “It is a place where some members of the Boko Haram sect use as a hideout and from where they launch attacks on other parts of Maiduguri metropolis,” said police public relations officer Gideon Jibrin.

Religion Today Summaries

Missouri Passes “Right to Pray” Amendment by More Than 600,000 Votes

On Tuesday, Missouri voters overwhelmingly approved a state constitutional amendment that supporters feel will protect religious freedom, the Christian Post reports.

The measure, known as Amendment 2 but commonly referred to as the “Right to Pray” amendment, gives Missouri residents the right to express religious beliefs in public without fear of their freedom to do so being limited. The amendment also protects voluntary prayer in public schools and

requires public schools to display a copy of the Bill of Rights.

According to Kerry Messer of the Missouri Family Network, “religious liberty is pretty important to [Missouri voters] and a high priority…. The public feels like the Supreme Court took this away from them over 50 years ago with a ruling against mandatory school prayer.”

Not everyone is backing the new piece of legislation, however. Alex Luchenitser of Americans United for Separation of Church and State said: “This amendment promotes unconstitutional conduct…. It’s going to result in a whole lot of litigation.” It is still unclear what, if any, immediate impact the amendment, which takes effect in 30 days, will have.

Religion Today Summaries

Kidnappings, Abductions, Forced Conversions of Christian Girls in

Pakistan ContinueFor the last several years, there has

been an alarming increase in kidnappings and forced conversions of Christian girls in Pakistan, with several reports making the news in recent months, the Pakistan Christian Post reports.

According to the Human Rights Commission of Pakistan, last year 1,800 Christian and Hindu girls were forcibly converted to Islam, with police hardly registering any cases against the Muslim kidnappers and sometimes even supporting them. In some instances, courts used Islamic law in favor of the perpetrators. Recently, police in Rawalpindi refused to register a man’s case against his daughter’s two kidnappers, and police in Faisalabad failed to give a Christian man any information about his kidnapped wife.

In Chunian, a pastor’s sister was raped and forcibly converted to Islam after

being kidnapped by some Muslim men while returning home from college. Despite her family reporting the incident to the local police station, no investigations have been conducted and her abductors have presented a report to the court attesting to the girl now being Muslim and legally married.

Religion Today Summaries

Christians Seek to Comfort Survivors of Sikh Massacre

Christians in Oak Creek, Wis., are extending a hand to their Sikh neighbors following Sunday’s massacre at their temple, CBN News reports.

Rev. Jim Jodrey, an associate pastor of Harvest Community Church, which is just a mile from the temple, said his congregation knew very little about the Sikhs or their religion but that members were

meeting their neighbors to offer material assistance and prayer.

The weekend shootings claimed the lives of six worshippers and the alleged gunman, 40-year-old Wade Michael Page. Page, who had described himself as a member of a skinhead group based in Texas, was shot by police and subsequently committed suicide.

Religion Today Summaries

Chick-fil-A Confirms ‘Record-Setting Day’ on Appreciation Day

Chick-fil-A announced August 2 that supporters who flocked to the restaurant for “Appreciation Day” on August 1 propelled the company to a “record-setting day,” Fox News reports.

“We are very grateful and humbled by the incredible turnout of loyal Chick-fil-A customers on August 1 at Chick-fil-A restaurants around the country,” the

company said in a statement. “We congratulate local Chick-fil-A owner/operators and their team members for striving to serve each and every customer with genuine hospitality. While we don’t release exact sales numbers, we can confirm reports that it was a record-setting day.”

Mike Huckabee, former Arkansas governor and Fox News host who initially made the call for patrons to show up for “Appreciation Day” after Chick-fil-A CEO Dan Cathy came under fire for supporting traditional marriage, said the turnout went beyond anything he could have imagined. “A lot of the stores ran out of chicken before the end of the day,” he said, adding: “I don’t think the chickens were too happy about the day. They really gave their lives in mass numbers.”

Religion Today Summaries

Egypt: Christian Homes, Businesses Destroyed in Sectarian Violence

Christian homes and businesses were looted August 1 in violence that broke out following the death of a Muslim man in the Egyptian village of Dahshur, Christian Solidarity Worldwide reports.

The incident began on July 27 when a Coptic launderer, Sameh Samy, burned the shirt of a Muslim client, Ahmad Ramadan. It is claimed that despite both men agreeing to settle the grievance that evening, Ramadan returned in the afternoon with a 3,000-member armed mob, which surrounded Samy’s house and business.

As fighting raged, Samy eventually hurled a Molotov cocktail from the roof of his house, which hit a Muslim passerby named Moaz, who was taken to the hospital with third-degree burns, from which he later died.

According to the Assyrian International News Agency, 120 Christian

families fled the village following threats by clerics and the victim’s family to exact revenge. Police later arrested and detained Samy, his father and his brother, and charged them with murder and possession of explosives. Despite five arrest warrants being issued for five Muslims involved in the attack, they remain at large.

Religion Today SummariesBack to Contents

___________________________________Sermon HelpsFrom SermonHall.com

Sermon OutlinesAn Awakening Call.Eph. 5:14-19

Intro.: God calls us to wake up, get up, step up, fill up, and sing up.

I. God’s First Call Is to Wake Up! (“Awake Thou that Sleepest”)

A. This is a call every Christian needs to hear and heed today!

B. Now it is high time to awake out of sleep. “For now is our Salvation nearer than when we believed” (Rom. 13:11).

II. God’s Call Is to Get Up! (“Arise from the Dead”), See Rev. 3:1-3III. God’s Call Is to Step Up! (“Redeeming the Time Because the Days Are Evil”)

A. There are golden opportunities all around you—seize them.

B. There are blind people all around you, reveal your light.

C. People are bound all around you, set them free! IV. God’s Call Is to Fill Up! “Be Filled with the Spirit” (v. 18).

A. Spirit-filled preachers, spirit-filled teachers, spirit-filled singers, and

spirit -filled Christians are need of the hour. B. When you are filled with the Spirit, The Spirit will open your eyes, unstop your ears, and loosen your tongue!

V. God’s Call Is to Sing Up! “Speaking to Yourselves in Psalms and Hymns and Spiritual Songs, Singing and Making Melody in Your Heart to the Lord” (v. 19)

A. Christianity is a heart religion: It is a preaching religion, and it is a singing religion.

B. We feel something and we must speak and sing!

Anonymous

Bad Advice: How to Recognize Poor CounselJohn 7:3-9, 14-24

Intro.: If you are trusting a compass to give you directions, and it’s off just 10 degrees, it

is useless. Close may score points in horseshoes, but not in salvation. “There is a way which seemeth right unto a man, but the end thereof are the ways of death” (Prov. 14:12 & 16:25). Isn’t it interesting that God recorded this verse twice?I. Recognize

A. False Teachers. Example: motivational speakers that base their message on “Big Business” instead of God’s Word. B. False Teachings: How to recognize bad advice:

1. It often sounds good, containing, like poisons, mostly good ingredients.

2. It is logical to the human mind.

3. Characteristics: divisions, discord, & distractions (cf. Rom. 16:17-20).

4. Satan appeals to our pride, doubts, self-preservation. B. False teachings usually concern salvation, security, service (works), or the second coming.

II. RespondA. Accept godly counsel. B. Reject ungodly counsel (2 Tim

4:3). III. Recover from Bad Counsel

A. Repent. B. Return to God and His Word.

When you find yourself in a hole; stop digging! IV. Receive Good Council

A. Go to God’s Word daily. B. Go to God’s Wonderful Counselor,

the Holy Spirit. C. Go to God’s workers. D. Go to God’s worship.

Conclusion: God means His people to soar. He has given them the wings of faith to

mount up into the heavenlies to enjoy the blessings of His grace in Christ. Are we chained to the earth by fleshly lusts or worldly pursuits? Whatever holds us back from soaring to the actual enjoyment of our blessings in Christ must be confessed as sin and repudiated. We must mount up and live above the world and sin.

Dan Hill, Open Bible Baptist Church

IllustrationsWhich Direction?

A young man was walking along a country road. Along came a farmer driving a wagon. Without asking permission, the young man jumped upon the wagon and said, “I’m going to ride along with you to Louisville.”

The farmer just looked at him and said nothing. They rode for ten miles. The young man began to feel uneasy. He turned

to the farmer and said, “Say, pop, how much farther is it to Louisville?”

The farmer replied, “If you keep in the direction you are going, it is about 25,000 miles, but if you want to get off and walk back the other way, it is about sixteen miles—six miles from where you jumped on.”

Sometimes in life we just jump on for a ride without really finding out where the ride is going to take us. God has a ride mapped out for us already as we follow His divine will. Are you going in the right direction?

Anonymous

Withholding ObedienceFor six hundred years the greater part

of the Muslim world was nominally under the authority of a central ruler called a Khalif, a “Successor” or “Substitute.” At first the authority was real and powerful: the Khalif appointed the governors of all the provinces

from Spain to the borders of India and removed any of them at his pleasure.

But the empire was too large to hold together around a central pivot for any length of time, and gradually various local governors made themselves virtually independent, although they generally professed the utmost devotion to the Khalif and paid him every honor except obedience.

How often we Christians live that way, professing to love and worship Christ, but never offering Him the thing He says is the mark of our love, obedience! “If you love me, you will keep my commandments” (John 14:15).

Anonymous

Bulletin InsertsOn Judging

To judge between enemies is to make a friend; to judge between friends is to make

an enemy

Only he is fit to judge who loves the one he judges.

People are judged not only by the company they keep but also by that which they don’t.

Some are judged by what they stand for, others by what they fall for.

Never trust the judgment of one who has an axe to grind.

Your judgment is likely to be no better than the information you have on the matter.

You assume an awesome responsibility when you play the role of another person’s judge.

Don’t judge the quality of the wood by the pretty veneer that is glued on.

We tend to judge others by what they say and do, ourselves by what we intend.

God grades on the cross, not the curve. These 10 Anonymous

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___________________________________Puzzles and ‘Toons

Church ’Toons by Joe McKeever

On following pages

Answers to last issue’s puzzles:

Father Abraham and Hidden WisdomBy Mark Oshman

Originally published in Pulpit Helps, March 1996

On following pages

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