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I stopped off at a local bookstore with my daughter yesterday and picked up two seasonally published magazines about the Bible. One was published by U.S. News and World Report . The other was published by the American Bible Society in partnership with Time . Reading one was maddening. Reading the other was insightful. I’m not big on pop-culture presentations of Bible truth. But as it happens, every year as we approach the anniversary of Jesus’ resurrection publications and news events bring special focus to the veracity and claims of Scripture. As each publisher brings to the magazine stand its own prejudices about the Bible one thing becomes clear. You can’t be neutral about the Bible. When it comes to the Bible you can either take it or leave it. You can love it or hate it. You can see it as ancient literature or divine revelation. You can be indifferent about its content or let its content move you. But there’s not a lot of room in between. Why does the Bible inspire such reactions of devotion or derision? Why is it so seemingly rare that someone approaches the Bible neutrally to allow it to speak on its own? These questions arose as I read Secrets of the Bible published by U.S. News and World Report. From its first pages the magazine echoes the revisionist position on Holy Writ, but going even farther (to give just one example) to claim that the Apostle Peter called the Apostle Paul’s writings, “potentially misleading.”[1] Secrets of the Bible exposes itself as an approach from a preconceived view of the Bible literature only, not divine revelation. Thus its approach permits it to make claims about the text that the Bible simply does not make—like the aforementioned assertion of Peter that Paul’s writings were “potentially misleading.” In fact what Peter actually said was that Paul’s writings were scripture in which “some things [are] hard to understand, which the untaught and unstable distort.”[2] The second magazine, Bible Prophecies: Faith, History & Hope approaches the Bible with the retentionist view that Scripture is a divinely inspired, historical record of God’s interaction with man. It’s 127 pages examine the nature, breadth, and history of Bible prophecy as one evidence for the Bible’s divine authorship. After all, you can’t know the future unless you’ve been there. Only God can “call into being that which does not exist.”[3] Bible Prophecies profiles dozens of passages written about events still in the writers’ future, which we can now look back through history for fulfillment. From detailed descriptions of the rise and fall of kingdoms, to the birth and life of Jesus, to days still on our horizon, the magazine pulls no punches. Who else can reveal the future in such error-free detail as God? Unlike Secrets of the Bible, which at times seems to set out a deliberate fiction, Bible Prophecies encourages the reader. “Prophecy can inspire and inform us to live each day with confident anticipation as God’s revelations unfold. Lives can change when people trust that God’s plan is in place and that they have been empowered to be enjoined to God’s mission in carrying out that plan. In the end, that is the central redeeming message behind the prophecies of the Bible.”[4] So why is it that so many people often approach the Bible with a set of prejudices against its testimony? That’s a hard one to answer. We could say that such things are the result of the sin nature which clouds the mind. But that’s a Bible view often prejudiced. We might say that we can’t simply assume the Bible to be true. I might have said the same thing 25 years ago, but that’s not the usual approach today. Today’s approach is more often than not that the Biblecan’t be true. Some attitudes are even affected to the point that the Bible must not be true, as in, mustn’t let it be true. The Scriptures are not out of understanding’s reach. Some say the scripture is “veiled” from the unbeliever so they can’t understand anything it says. But I think such a view of the veiled Gospel is a misapplication of II Corinthians 3:12-4:3. Certainly anyone can read the Bible and understand what it plainly says. What is so confusing about, “Christ died for the ungodly?”[5] Just this: Our preconceived worldview is the veil over our understanding. I can understand Paul’s words, “Christ died for the ungodly.” But my worldview may not allow me to internally recognize that “I” am the ungodly he is referring to. My worldview redefines ungodly so that it doesn’t have to include me. What about you? You can’t be neutral about the Bible. I suspect it’s because the Bible is not neutral about us. We want to deflect its clearly stated admonitions and pejoratives and refashion them into duller forms that cannot hold us accountable. But when we hold onto such prejudices against the Bible we lose the very thing we claim to have: objectivity. Thus the insight the Bible can provide becomes lost and irrelevant to us. Perhaps the answer for the one who wants to claim neutrality is to simply entertain the idea of what is possible. Look at the text and instead of saying it can’t be true, ask the question, “Is it possible?” That’s about as neutral as anyone can be. “The First Missionary,” Garry Wills, page 59, Secrets of the Bible. II Peter 3:16 Romans 4:17 “The Bible and Prophecy,” page 15, Bible Prophecies. Romans 5:6

What happens to you when you read the scriptures or go through a Bible study? Many people take their time with the Word as a perfunctory ritual to assuage a guilty conscience. I am guilty of that sometimes. Other Christians avoid time in the Word, not wanting to be confronted with some transformational truth that will challenge their complacent lifestyle. I’ve done that more times than I want to admit. One of the difficulties for many Christians when it comes to spending time in the Scriptures is not that they don’t understand what they are reading, or don’t want to learn, it’s that the Scriptures do more than unfold principles about Christian living. The Scriptures unavoidably and unmistakably point us, in all things, to the person of Jesus Christ. In my own spiritual journey I’m beginning a recognize a new development. As I go into the Word or go through a study or book that emphasizes scripture strongly, I feel a compelling, absolute need to share it with others, write about it, teach it—specifically how it relates to the person of Jesus. I’ve felt such strong feelings before, but not approaching this level. Has that ever happened to you? Recently I’ve visited several churches in the states. In one church in particular, I invited friends and we settled in for the service as the auditorium began filling up. We noticed how people entered the church with joy, even expectation. The worship was exuberant and thankful. When the pastor arose to speak I noticed he had his notes prepared and laid out before him. He spoke passionately and with conviction. He told Bible stories. I’d say that at least half of his message was stories from the Bible. It was impressive. I can’t think of a sermon I’ve ever heard in the States that had so many stories. But there was one thing missing. The Bible. Some pastors, even though they are quite familiar with the scriptures, do not bring the Bible to the pulpit. They tell stories from the Bible, but only abbreviated or summarized in their own words. Often pastors will not read from the Scripture, or have almost no referencing to the Scripture itself, and fail to lead the congregants through the text of the living Word of God. It has been heart-breaking to see this trend because listeners I have observed in many congregations furiously scribble notes, eager to learn from their shepherd. The hunger for spiritual truth in the room is often intense! Imagine the level of transformation that could come if the Bible didn’t go missing. In thinking about these recent experiences I was reminded of a passage from the book, God is the Gospel, by John Piper. In it Piper asks: “The critical question for our generation—and for every generation is this: If you could have heaven, with no sickness, and with all the friends you ever had on earth, and all the food you ever liked, and all the leisure activities you ever enjoyed, and all the natural beauties you ever saw, all the physical pleasures you ever tasted, and no human conflict or any natural disasters, could you be satisfied with heaven, if Christ were not there?” He then provides what should be the answer for us: “Christ did not die to forgive sinners who go on treasuring anything above seeing and savoring God. And people who would be happy in heaven if Christ were not there, will not be there. The gospel is not a way to get people to heaven; it is a way to get people to God. If we don’t want God above all things we have not been converted by the gospel.” This is not to say that anyone who does not have Christ as his or her supreme affection, at this moment, will not go to heaven. Rather, the transformation wrought by the Gospel through our spiritual growth should have the affect of making Christ our supreme affection. And can we be on such a path if the Scriptures do not become to us as breath and blood? Too often, way too often, the Bible has been missing from my life. I remember it, remind myself of its commands and stories and attempt to live by its precepts. But that’s not the same as giving myself over to the living word of God. Because when I open the pages and consume what is before me it is incredibly different than the occasional mental reminder. It is much deeper than that. It becomes absolutely compelling and the desire to let it transform me and come out of me becomes overwhelming. James admonishes us in James 1:22, “Prove yourselves to be doers of the word.” That little Greek word for “doers,” is powerful. In virtually all other Greek literature of the period it was used to mean, “maker” or “producer,” as in someone who produces a stage play, or someone who creates something with inborn talent. Let that sink in. “Prove yourselves to be makers and producers of the Word.” That only happens when the Word of God populates our being so fully we cannot help but naturally and normally live lives with the intention of being the living, walking embodiment of what that word says. For Christ to become our supreme affection we must have “Christ formed in [us]” (Galatians 4:19). That happens when we give God’s Word primacy in our lives, because, “The word of God is living and active and sharper than any two-edge sword, piercing as far as the division of soul and spirit, of both joints and marrow, and able to judge the thoughts and intentions of the heart” (Hebrews 4:12).

recently read an interesting quote about Buddhism’s impact on real world problems. Check this out. “Christmas Humpreys, an influential Western Buddhist, admits…’It may be asked, what contribution Buddhism is making to world problems, national problems, social problems, appearing among every group of men. The answer is clear as it is perhaps unique. Comparatively speaking, none.”[1] I’ve long wondered why Christianity seems to be able to so successfully generate an enormous number of mercy-oriented ministries, organizations, and movements that serve both man and beast. Why did Christianity produce so many educational institutions, hospitals, prison ministries, anti-poverty movements, and more while competing worldviews like Buddhism seem unable or unwilling to do so? It’s not that they don’t make the attempt, it’s that they are just so darn infrequent and invisible. If Buddhism was truly a mercy-oriented system, why hasn’t it generated such things at a level competitive with Christianity? It turns out that the answer is also provided by Humpreys, “The reason is clear. One man at peace within lives happily.”[2] In other words, when your system of philosophy is “self” centered the motivation for such mercy-oriented movements is, to echo Humpreys’ words, comparatively, none. In contrast to the “self” centeredness of buddhist movitations, apologists John Ankerberg and John Weldon note that, “We never ask, ‘Why is there so much good in the world?’ It is always, ‘Why is there so much evil in the world?’ We know that evil is an abberation in a universe whose Ruler is good and righteous.”[3] Ankerberg and Weldon are correct. We instinctively know that something is wrong with the world (sin, and the suffering caused by sin), but it should be good because we have a good Creator. Creation is supposed to reflect the goodness of the Creator. In many ways it does. But in the case of man our behavior often reflects that which is not good, and thus not from a good Creator. As Christians we recognize that something must be done about this inequity since we are motivated by God’s goodness, just as the scripture says, “Be holy for I am holy.”[4] We want to bring order, and justice, and good to the world because God’s character reflects these good things. The Apostle Peter notes our motivation. After quoting the “be holy” passage from Leviticus he says, “You have in obedience to the truth purified your souls for a sincere love of the brethren, fervently love one another from the heart”[5] (emphasis mine). I’ll never forget the story my daughter’s told me about an experience they had in Mongolia. They were walking home with friends one evening in the freezing sub-zero temperatures of Ulaanbaatar when they came across a teenager who had been beaten to a pulp. He was on the sidewalk bleeding profusely, unable to stand, with hundreds of people strolling by him. The kids tried to get the attention of a police officer to help the young man, but he simply laughed at them. Everyone walking by steered clear. Not a single person would stop to help. It was a scene reminiscent of the Good Samaritan. Then a buddhist monk happened by, but he too walked right passed them, electing not to stop. There was no mercy. In true Good Samaritan form these Christian teenagers did all they could to try to help the young man, with one of the girls even removing her coat and putting it on the bleeding, freezing teen. She walked home, freezing. Every religious system inculcates in its followers a model that is to be emulated. For Buddhism the model is Siddhartha Gautama. But for Christians the model is supremely different—Jesus Christ. He wrapped himself inside humanity and suffered as one of us while at the same time rising above us in ethics and glory. Just as those teenagers tried to save the life of a stranger and gave sacrificially to try to revive him, so too Christ did what was necessary to save us by giving of himself through the ultimate sacrifice and suffering. Where are the Buddhist mercy-oriented movements? I’m sure there are a small number out there. But the model necessary to motivate such things isn’t found in Buddhism’s core. So as Humpreys’ notes it is comparatively, none. Thank God we have a model in the Savior, Jesus Christ who motivates those who love him truly, differently. 1. In F.L. Woodward, Trans., Some Sayings of the Buddha (New York: Oxford University Press 1973), p. X.X.I.I. 2. Ibid 3. Encyclopedia of Cults and New Religions, John Ankerberg and John Weldon, “Buddhism and Nichiren Shoshu Buddhism,” page 62. 4. Leviticus 11:44 5. I Peter 1:22

To continue with my theme from the last week’s series of blogs about the resurrection, there’s one more entry I’d like to post about what the resurrection does for us. My most recent post was The Revolutionary Resurrection. In that post was a section called, “The Resurrection Reverses the Garden Curse.” I’d like to dig a little more deeply into that garden. There are four things that Adam and Eve’s first sin brought to mankind that the resurrection of Jesus begins to reverse. Fear-Death-Works-Slavery Each of these four things didn’t exist prior to Adam and Eve’s sin, and each of these four things were dealt with by Jesus upon his bodily resurrection. Fear to Courage God warned the first couple about the effects of sin, should they engage in it. “From any tree of the garden you may eat freely; but from the tree of the knowledge of good and evil you shall not eat, for in the day that you eat from it you will surely die” (Genesis 2:16-17). Sure enough after both of them ate from the forbidden tree, they immediately began to experience sin’s effects. One of those effects was fear: “They heard the sound of ​a​the Lord God walking in the garden in the cool of the day, and the man and his wife hid themselves from the presence of the Lord God among the trees of the garden. Then the Lord God called to the man, and said to him, ‘Where are you?’ He said, “​​I heard the sound of You in the garden, and I was afraid…” (Genesis 3:8-10). Jesus resurrection from the grave began the process of reversing our fear of God[1] to bring us courage when we face the Almighty. “For you have not received a spirit of slavery leading to fear again, but you ​have received a spirit of adoption as sons by which we cry out, ‘Abba! Father!’ (Romans 8:15). Death to Life The separation of the spirit from the body is another terrible curse that God warned our first parents about. Man was made a physical being and is not complete without his physicality. Sin brings death, but Jesus’ resurrection begins the reversal process from this terrible curse by guaranteeing us a resurrection from the dead like Jesus’ resurrection. “For ​a​if we have become united with Him in the likeness of His death, certainly we shall also be ​in the likeness of His resurrection” (Romans 6:5). Works to Grace Man’s natural inclination is to work for his salvation. Every religious system in existence shares one thing in common. Whatever their belief about eternal destiny, the religious adherent must earn their place in Heaven, or nirvana, or whatever the belief may be. Christianity is unique in that Jesus paid the penalty for our sin and grants us eternal life with him purely by unmerited favor and grace. We see a taste of the works mentality in Adam and Eve right after they committed their first sin. “Then the eyes of both of them were opened, and they knew that they were naked; and they sewed fig leaves together and made themselves loin coverings” (Genesis 3:7). The attitude of man when recognizing his shame is always to find a way to cover his shame by his own efforts. But even Adam and Eve recognized that their efforts were not good enough. For after sewing fig leaves together to cover themselves they still felt the need to hide: “I was naked so I hid myself” (Genesis 3:10). Jesus resurrection provides a wonderful reversal from the works mentality. “For the death that He died, He died to sin once for all; but the life that He lives, He lives to God. Even so consider yourselves to be dead to sin, but alive to God in Christ Jesus…For ​​sin shall not ​be master over you, for ​you are not under law but ​under grace” (Romans 6:10-11,14). Slavery to Freedom Adam and Eve’s sin forever made them slaves to sin. “Through the one man’s disobedience the many were made sinners” Romans 5:19). But Jesus’ death for sin provided forgiveness and his resurrection provides power for a new life. “Therefore we have been buried with Him through baptism into death, so that as Christ was ​b​raised from the dead through the glory of the Father, so we too might walk in newness of life…knowing this, that our old self was crucified with Him, in order that our ​body of sin might be ​done away with, so that we would no longer be slaves to sin; for he who has died is freed from sin” (Romans 6:4-5,6-7). Conclusion The resurrection of the Lord Jesus provides far more to the Christian than we can outline here. Suffice it to say that Christ’s resurrection from the dead provides us with real power to experience God, know him, and please him.

I was thinking recently about an article I wrote about Buddhism and morality nearly two years ago. In that article, Void or Victory: The Higher Nature of Christianity Over Buddhism, I quoted the Encyclopedia of Cults and New Religions as saying, “In Christianity absolute morality is the central theme, in Buddhism absolute morality is nonexistent.” Today I ran across a quote from theologian John M. Frame that provided me with insight into why philosophies like Buddhism cannot offer anything concrete like moral standards that reflect things which are always right or always wrong. In an article for Free Inquiry magazine, Frame wrote, “An absolute standard, one without exception, one that binds everybody, must be based on loyalty to a person great enough to deserve such respect. Only God meets that description” (Emphasis mine).[1] How true this is. Moral values can only find their expression in terms of relationship to others, and specifically, relationship to God. Buddhism cannot offer concrete absolutes because it is a system which denies the existence of God, the Lawgiver. Thus its system of morals, if it can be called that, cannot be absolute. Buddhism’s system of morals can be notoriously flexible. Remove any sense of offense and the sin does not exist. This is especially true about Buddhism since it is a system that also encourages detachment. Think about the moral imperatives you learned through life. What moral imperative is there that isn’t predicated upon relationships? Use the Ten Commandments as an example. Stealing, adultery, lying, even coveting are all expressed through relationship. Someone else is always hurt by these actions. The first four commandments are expressions of sin in relationship to God. Even the commandment, “You shall remember the Sabbath, to keep it holy,” is an expression of relationship to God. When we violate a moral imperative we offend God even if we do not offend our peers. God himself is the final expression of all that is right and true. Imagine for a moment that we commit a sin against someone but they are not offended or do not feel hurt. Say you stole something from someone but it was something they really didn’t care that much about. They let it go. Or you hide covetousness in your heart against your neighbor, but they don’t know about it so they receive no hurt. Do these things nullify the idea that a break in moral standards has been committed? Not at all! Ultimately the person we always offend with every sin is God, the Lawgiver. One of the great treasures of biblical truth that is being lost in our postmodern culture is the idea of absolute truth—or absolute morality. In postmodernism, as in Buddhism, morality is a function of perception (or as the Buddhist might say, illusion). But in the scriptures morality is a function of God’s eternal nature. As Christians we look to God’s character for what is right. He, in his person as expressed to us through his word, is the final standard for all that is true and right. We have a sure and certain guide in God’s character and in his word so that we may know, absolutely, what is right and what is wrong. Without a relationship with Christ, we cannot know anything about character and truth with certainty. We can only speculate. And speculation is not the way to find assurance about our nature or eternal destiny. [1] John M. Frame, “Do We Need God To Be Moral?” Free Inquiry, Spring 1996, page 4-7.

1. Gold and Honey – Psalm 19:10 Here, the psalmist declares that the Word of God is more desirable than the finest gold and sweeter than honey. I believe that he is speaking of both the value of the Word of God and the experience of interacting with the Word of God. Its wisdom is incomparable. We can know God’s plan for how to live and prosper – what an unbelievably valuable gift! Also, the experience of God’s Word can be so rewarding. We find encouragement, peace, and hope from the heart of God. It is the place where I run when I am hurting or lonely. It is an unfailing source of peace. Knowing God more deeply through His Word is sweeter than could ever be described with words. 2. Sword – Hebrews 4:12-13 The sword must be absolutely sharp to be effective. The Bible is the absolute standard of righteousness. It is in its absoluteness that it receives its sharpness. The truth is separated from untruth by this standard of righteousness. The sharpness of the sword is painful. Sometimes our sin becomes so much a part of who we are that it hurts desperately to remove. I think that this is the reason that we sometimes choose to live knowingly with sin – the pain of removing it is so great. We may have a fear of the sword. However difficult it may be, I am so thankful that God has given us a standard for righteousness and a sword for removing impurities. He knows what is best for us and what will make us into His image, even if it is painful. 3. Lamp – Psalm 119:105 The Word of God is a lamp by which we can see where to go and what to do. Sin has made the world so dark – confusion and pain reign everywhere. The Word of God is truth. By truth, we can judge how to handle reality. The Word of God brings clarity and focus, guiding us in the way that God has set out in His will. I have experienced the “lamp” metaphor recently. When I have tough decisions to make, and I just feel like I can’t make sense of all of the factors in front of me, I always find comfort and guidance in Scripture. 4. Water – Psalm 1:3 In this verse, the man who is grounded in the Word of God is like a tree, nourished by flowing waters. The Word of God and its teachings are often compared to water. I think that this is the case for two specific reasons. First, water is absolutely necessary for life. Man cannot survive for more than a few days without water. In fact, most civilizations spring up around sources of water. The Scripture is the same way. It is essential to the Christian life, and we must settle in it, drawing on it every single day. Also, water is refreshing, bringing cleanliness and purity, and is a source of strength. Over and over, water is an image used in the Psalms especially, as a reference to Scripture. In the Word of God, we can be cleansed of impurity and our souls are restored.

Nehemiah was the cupbearer to the king in the Persian winter palace in Susa. The king of Persia had previously stopped the rebuilding of the walls of Jerusalem, possibly perceiving that the Jewish people could become a threat as they returned from exile in Babylon. He even made a statement of authority by having part of the initial work torn down. Until he gave the approval for the building to continue, the walls would remain in tatters, and the people of Jerusalem would be vulnerable to predators. Hanani, Nehemiah’s brother, brought Nehemiah a bad report of the state of affairs in Jerusalem. He explained the condition of the city, emphasizing its vulnerability to attack. Upon hearing of Jerusalem, Nehemiah immediately wept, fasted, and prayed to God about the news that burdened him. We can apply his example to our own lives by asking ourselves what our response is when we hear of distressing news. Do we turn to God in prayer or try to manipulate and fix it with our own passion and strength? The Prayer Nehemiah immediately associated the negative report regarding Jerusalem with the sins of the people. His reaction was more than a response of sorrow; it was a plea to God. God placed a burden on Nehemiah’s heart, and Nehemiah prayed and wept in response. Nehemiah was sensitive to God’s call. He prayed day and night. His prayer was a prayer of confession on behalf of his people. He recalls the favor of God and then prays to God to grant him favor in the presence of King Artaxerxes. His prayer was continuous—one source suggests that the prayer continued for nearly four months before Nehemiah had an opportunity to share his concerns and plans with the king. How often do we rush things and hope that they happen in our own timing? We must exercise the same patience of Nehemiah and respect those whom God has placed in authority over us.

n a previous blog, I was thinking about our responsibility to admonish one another based on our history of loving that person. While it might not take much planning to prefer, support or comfort someone, admonishing is different. Scripture reminds us that we should admonish carefully. “Correct, rebuke and encourage — with great patience and careful instruction.” (2 Tim. 4:2) We should consider issues such as: · Does this person indeed need to be admonished? · Am I the right person to do it? · When would be the best time? · Does this person know that I love him? There are some guidelines and precautions that I have learned to consider before admonishing someone. Make sure we are not guilty of the same problem. (Matt. 7:3-5) We really need to search our own hearts to see if there is anything the Lord wants to admonish in us before we’ll have the confidence to minister to others. Make sure the admonition is based on scripture, not on personal beliefs or opinions. Don’t be heavy handed with God’s word. Be gentle and subtle about introducing scripture into a tense conversation. Pray for the person and yourself before you act. The prayers may change the person without the need for confrontation. Pray that the person will be open to you and that your motives are pure. Pray about the right time and place to approach the individual. The Bible says there is a proper time for everything, including a “time to be silent and a time to speak.” (Eccl. 3:7) Our basic guideline should always be – What time and place is best for the individual? What will make her most comfortable? Approach the person privately. She should be the first to hear of the matter, not our other church friends. Our actions should be properly motivated… because we love the person… not because we have thoughts of revenge, anger or the desire to humiliate. The end result of admonishing should be that someone is better equipped for kingdom business. People are generally sensitive, and we should admonish gently. Emotionally, we need to be calm so that we craft our words carefully and tactfully. Be clear, accurate and thorough. Try to condense the admonition into one or two statements, don’t exaggerate and discuss the entire issue so that it doesn’t have to be revisited later. When we admonish someone, we should be willing to advise them what to do, how to do it and, if possible, journey with them through the process. As we problem solve with them according to God’s word, we can be part of the restoration process. Be careful not to be influenced by the person or his sin. Sometimes we don’t need to discuss the details of a situation. Just stick to the general problem lest we may also be tempted. (Gal. 6:1) Subsequent to admonishing someone, continue to reassure him of your love and commitment to a healthy relationship. Be careful not to administer shame or condemnation. Address the action without denigrating the person. Realize that initially admonishments may hurt the person, but that in the end he will benefit and the relationship will be strengthened. Paul realized that, “No discipline seems pleasant at the time, but painful. Later on, however, it produces a harvest of righteousness and peace for those who have been trained by it.” (Heb. 12:11) While this list of guidelines may be long, the well-being of those we love should not be taken lightly during times of admonishment. It may well be the case that it will be our turn to receive admonishment, and we would want our loved one to be so prepared. So, how does God prepare us to receive admonishment? Let’s mull that over next time. Don McMinn, Ph.D. (with Kimberly Spring) Executive Director of theiPlace.org The 11th Commandment: Experiencing the One Anothers of Scripture

There’s an important page in your Bible that, if you are like most people, goes completely unread. Chances are, you are like most Christians who rip past this page without a moment’s thought. In fact, in this page of the Bible might be described by some as the most irrelevant, unnecessary, useless page between its soft leather covers. Virtually no one earmarks it, thumbnails it, highlights it, or contemplates what it represents in God’s grand scheme. Yet I’ve found this page to be one of the most important reminders to me that God in His sovereignty is always at work, performing His Will in the world and in my life. Before I tell you where to find this page in your Bible, allow me to share a story. Bob was an up and coming political star, somewhat controversial, but completely dedicated to his mission. He passionately wanted to represent righteousness in the political system but often found himself frustrated. We were on the phone one day, discussing his latest machinations with his political party and race for power when he pulled a big question out of his hat that was probably the most important question he’d ever asked me. “Tom, why don’t I hear God speak?” “What do you mean, Bob?” I asked. “When I go to church I hear about God speaking to so-and-so, or impressing someone with something. It’s like it’s normal for God to speak to someone. But to be honest, I’ve never heard God speak to me. I want him to speak to me. But he doesn’t and I don’t know why.” Very quickly I silently prayed for wisdom then decided to answer Bob’s question with a question of my own. “How much time to you spend reading the scriptures?” Bob hesitated for a moment. It was the kind of hesitation that was an answer in itself. “Uh, well, things are so busy I haven’t really had a lot of time to read the Bible. There’s just so much to do.” “Bob,” I said, “If you’re not listening to what God has already said in His Word, why would He have anything else to say to you?” There was a long moment of silence on the other end followed by, “Yeah, I guess you’re right.” Since that conversation so many years ago Bob poured himself into God’s Word, making himself a student of its precious pages. The more he paid attention to what God said, the more God had to say to him. There are times in our lives when God is virtually silent. In my experience, God is usually silent for two reasons. First, God is silent because we aren’t giving attention to His Word. We often fill our time with daily tasks, entertainment, and socializing, but we relegate God’s Word to a corner bookshelf. This is nothing less than a form of idolatry. Like God’s rebuke of Jerusalem in Jeremiah 6:10 we “cannot listen,” because when it comes to the scriptures we “take no pleasure in it.” When we keep God on the bookshelf rather than at the table we find that even what we may already know from the scriptures can illude us. To my friend Bob, God seemed far away. But once he began to apply himself to the scriptures, things changed. Not only did he become a student of the Bible, God began giving him influence with his party and peers that he had never before enjoyed. The second reason for God’s silence comes when God is at work. There are times when we are listening to the Lord, keeping Christ at the table instead of the bookshelf, and yet it seems that God is not speaking to us. The heavens seem shut and God is silent. We wonder if we’ve done something wrong, if God has rejected us, or if there is unconfessed sin in our lives. Israel faced a time like this when God was silent. It was a period of 400 years represented by that single empty page in your Bible between the Old and New Testaments. During this silent period of Israeli history no prophet walked the land. But remarkable things happened that prepared the way for Christ. The Roman Empire was being built. Instead of abandoning God for idolatry once again, responded by deepening its religious commitment. A group of dedicated Jews formed the Pharisaical order, dedicating themselves to God’s law (the Pharisees didn’t start out as bad guys). Israel finally abandoned the idol worship that had plagued them from Moses to the Exile. The temple of God was being restored. And the family line of David quietly lived their lives, passing on their dedication to God until it finally reach a young virgin willing to carry the Christ. God was silent during that 400 year period, but he was at work, laying the foundations of kingdoms and roads that would carry Christ to the ends of the earth. He would finally speak again through his Son. So why is God silent with you? Is it because your ears are tuned elsewhere or because He is quietly at work, preparing you and those around you for the next horizon where He will take you? When you spend time giving attention to God’s written Word, take a little extra time with that empty page between the Testaments. Contemplate the history it represents and what God was doing to prepare the world for the coming of Jesus. Let God’s silence speak to you.

How well do you know God? Has it ever occurred to you why we are able to know the depths of God’s character? We all have people we know better than others. We know them better because we spend more time with them, interface with them more than others, and feel a closeness to them. In the case of our Lord Jesus, the more time we spend in communication with him, the more meaningful time in his word and contemplating his truth, the better we get to know him. But I submit that our knowledge of God’s goodness and character would be severely limited if not for one terrible thing. Sin. Allow this to roll around in your head for a while. Had it not been for sin we would know and understand far less about God’s character than we do right now. When I say “know,” I’m referring to knowing God experientially. It’s one thing to know God theoretically or intellectually, but experience is a different matter altogether. Without sin we would not know about God’s forgiveness. Without sin there would be no need to express forgiveness to anyone. Forgiveness, both giving it and receiving it is a wonderful experience. Without sin we would not know about God’s grace and mercy. If we had been without sin, to whom would he demonstrate these traits of his character? Without sin we would not know God’s justice. We say that God is just and all his judgments are true. But we would not comprehend the scale of God’s justice if there were no sin. Without sin we would not know God’s long-suffering (patience). God does not orchestrate the immediate damnation of the sinner. Rather, he takes time for the sinner to come to conviction. He puts up with the sin of all mankind, for his own purposes. Without sin we would not know God’s wrath. Honestly, that’s something I can do without. Thankfully, those who know Christ will never experience the fullness of God’s wrath. But we can know something of God’s character by recognizing his wrath toward those who reject his son and remain in their sin. Knowing his wrath helps us to understand his justness, grace, mercy, and forgiveness. I’d also like to submit that without sin we would not know the full expression of God’s love. It’s one thing to love when things are good and relationships are close. But it’s another thing to love when offended or rejected or persecuted. The sinner who comes to know Christ comes to realize how much God’s loves him or her because of the love expressed through the cross of Christ. How much deeper is our understanding of God’s love because Jesus suffered horribly for the sake of our redemption. The full expression of God’s love could never be fully experienced if not demonstrated through his suffering for us. Can there even be a full expression of love without suffering or sacrificing for another? If Christ is our model for loving expression, then I think not. I hate sin. I long for the day when my sin nature will forever be removed from me. But I’m also in awe that God’s ordination of sin’s existence enables me—enables all of us—to experience God’s character in ways that would not be possible without sin. Truly, our knowledge of God, our understanding of his character, of who he is, would be greatly limited if not for the expressions of God’s character demonstrated because of sin. How deep and profound it is to understand God’s character because of our flaws. It reminds me of one of my favorite passages: “We know that for those who love God all things work together for good, for those who are called according to his purpose” (Romans 8:28). All things, even sin that separates us from God is used by God to enable the Christian to know him, to really know him in ways not possible without the existence of sin. What other ways do we know God better because of sin?

“Praise be to the God and Father of our Lord Jesus Christ, the Father of compassion and the God of all comfort, who comforts us in all our troubles, so that we can comfort those in any trouble with the comfort we ourselves have received from God.” Paul refers to the Creator of the universe as “the God of all comfort.” He carefully defines the source from which all comfort comes. How wonderful that God did not create us and then disappear! He is not a Deist; He is “our Father.” He is the perfect Father, “the Father of compassion.” He loves us and wants to be in a relationship with us. As a result, He has set Himself up as the source of our comfort. He knew that the product of the fall would be much pain and suffering, and He did not abandon us when we deserved it. He pursued us by sending his only Son to die for our sins, reconciling us to Him. And He continues to be there for us. The Holy Spirit indwells each and every believer. He is the Comforter. No matter what we go through, He is with us, supernaturally coming alongside, bringing comfort and hope. However God’s comfort does not stop there. As a result of God’s work of comfort in our lives, He has orchestrated all of His creation in order to place people around us that are going through the same experiences we have struggled or are struggling through. He has placed around us people that need the comfort that we have received from the Holy Spirit.

Years ago I learned a valuable, but painful lesson about admonishing the ones we love. I had befriended a young businessman who aspired to the ministry, and for several years we ministered together in many ways. As we spent time together socially as well, I noticed a few “loose ends” in his character which I brushed off as minor issues. But even as these issues worsened, I failed to bring them to my friend’s attention. Eventually, he disappeared until I learned that these “minor” character flaws had landed this man in jail. It was an agonizing moment when I realized that if we truly love someone, we must be willing to admonish him. Otherwise, our love is out of balance and incomplete. We admonish for two different reasons. The first is to warn, caution or gently reprove someone – “Jack, you are not spending enough time with your wife.” The second reason is to instruct others with the truths of God’s Word – “Lauren, now that you have your first full-time job, let’s learn what the Bible teaches about financial stewardship.” Admonishing isn’t just reserved for when someone messes up. It can also be used for teaching and/or warning, but it is distinguished from rebuking, a harsher treatment that Jesus used against evil spirits, fever, the wind and on occasion His disciples. Generally, we earn the right to admonish someone by first ministering the other “one anothers.” Our ministry is likely to be repelled unless we have demonstrated preferring, encouraging, comforting and accepting in the relationship. The apostle Paul spoke bluntly to the Thessalonians because gentleness preceded his admonition. The church received his rebuke because they were convinced of his love. We had a similar situation in our church. One of our members wasn’t providing for his family because he would not commit to a steady job. I made a concerted effort to befriend this man, meeting for fellowship and prayer. After I was convinced that he knew I loved and cared for him, I admonished him in a kind but direct way to get a job. On occasion, we may need to admonish someone when there is insufficient time for laying the proper groundwork, but those times should be infrequent. Nothing substitutes for a loving relationship. When we admonish someone, we should be very careful how we do it. “Correct, rebuke and encourage with great patience and careful instruction.” (2 Tim. 4:2) I will continue with some practical suggestions in a subsequent blog. In the meantime, be thinking about times when you were admonished. What worked? What didn’t? Don McMinn, Ph.D. (with Kimberly Spring) Executive Director of theiPlace.org The 11th Commandment: Experiencing the One Anothers of Scripture