Growing In Godliness Blog
Paul was battle bruised and scarred (2 Cor. 11:24-26). He will say of himself that he bears the marks of Christ in his own body. Further, his heart’s passion is to know Christ and Him crucified. If that meant he has to suffer a little along the way then he accepted that too. All this life under the sun had to offer him, he regards as rubbish. Gain Christ, that was what he sought (Phil. 3: 8-11).
As Paul writes his young son in the faith, Timothy. He writes from the perspective of having lived what he encourages. Listen as he helps us too:
First, “You therefore, my son, be strong in the grace that is in Christ Jesus” (2Tim. 2:1). Paul knew that few things were more refreshing than grace. It breathes life into all relationships. Paul’s encouragement is to be strong, literally to be strengthened within, and let grace be reflected in our attitudes. Practically, that means we are all growing, even through mistakes and failures.
Second, invest consistently in the lives of others. “And the things which you have heard from me in the presence of many witnesses, these entrust to faithful men, who will be able to teach others also” (vs. 2). The word entrust is a banking term. It means to “commit into a safe deposit.” The idea is to deposit God’s truth into the life of someone else where it will be safe and secure. Paul had done that with Timothy. Now, he wants Timothy to do that with others. Then others are to follow suit. To do that means we must have a heart to help others come to Christ. We will have to be alert, looking for them and reach out.
Third, personalize the truths you have heard. “Consider what I say, for the Lord will give you understanding in everything” (vs. 7). Consider means “to perceive in the mind.” In other words, fill your mind not with how successful others are as disciples of Christ but think about your own life. Make a mental picture from things you have learned about being a disciple of Christ. Then find a place to start investing yourself.
Fourth, endure all things. “Therefore do not be ashamed of the testimony of our Lord, nor of me His prisoner, but share with me in the sufferings for the gospel according to the power of God, who has saved us and called us with a holy calling, not according to our works, but according to His own purpose and grace which was given to us in Christ Jesus before time began, but has now been revealed by the appearing of our Savior Jesus Christ, Who has abolished death and brought life and immortality to light through the gospel” (2Tim. 1:8-10). Always keep your eyes on Jesus, not yourself. Then endure. Go the distance. Be prepared to have your patience stretched to the limit.
Remember, Paul knew what he was asking of Timothy, and us. He was hated, stoned, beaten with whips and shipwrecked but he kept going. He endured because every moment of his life was motivated by the purpose of enduring “all things for the sake of those who are chosen, that they also may obtain the salvation which is in Christ Jesus…” (vs. 10a). Let Jesus be seen in you.
Let Your Tears Fall
“By the rivers of Babylon,
There we sat down and wept,
When we remembered Zion.” (Psalm 137:1 NASB)
We would do well to imitate the captives of Judah weeping in Babylon.
Because of their unfaithfulness to God, these Hebrews were dragged away from Jerusalem by their enemies. Every morning, they woke up in a foreign land—away from home, away from the temple, and away from the presence of God which had dwelt there. For those old enough to remember living in Zion, that memory was a seed planted in their heart which produced tears of pain as they were taunted by their captors (Psalm 137:3). “How can we sing Jehovah’s song in a foreign land?” (Psalm 137:4) It was too hard. The memory of Zion made the present reality of exile unbearable.
But the psalmist does not despair. In fact, the memory of Zion is the very thing that keeps him rooted during this period of displacement.
“If I forget you, O Jerusalem,
May my right hand forget her skill!
Let my tongue stick to the roof of my mouth,
If I do not remember you,
If I do not exalt Jerusalem
Above my highest joy.” (Psalm 137:5-6 ESV)
The memory of home is painful. It causes the psalmist to weep. But it is his connection to reality, and without it, he knows that he has nothing to live for.
I imagine that many of us feel this way about our earthly home. For me, it is not hard to conjure up a memory of my childhood home which brings sorrow to my heart and tears to my eyes. I miss Mom. I miss exploring the woods and building forts with my brothers. I miss playing baseball with my dad late into the Summer evening. It hurts me that I’ll never experience these things in the same way again. Sometimes the pain seems unbearable.
But if I forgot the memory of home, I would in a very real sense lose my identity. This memory—as painful as it might be—keeps me rooted in who I am and what is important.
Of course, as the people of God, Psalm 137 describes our current experience.
In his first letter, Peter refers to his readers as “sojourners and exiles” (1 Peter 1:1; 2:11) and instructs them in godly living “throughout the time of [their] exile” (1 Peter 1:17). At the end of the book, he describes his own situation by saying, “She who is in Babylon, chosen together with you, sends you greetings” (1 Peter 5:13 NASB). From the beginning (Genesis 11), Babylon has always been the city of man, the city of idolatry, and Peter—likely in Rome—speaks of himself and his readers as captives in this rebellious city. He is not at home, and longs for the day when he will be. As he says in his second letter, “We are looking for new heavens and a new earth, in which righteousness dwells” (2 Peter 3:13).
It breaks our heart that we are not at home—not in the presence of the Lord as we were meant to be. We suffer the pain of loss and the fear of death. We are tortured by anxiety and troubled by broken relationships. We are discouraged by the evil in this world and the hostility we experience trying to be faithful to God. And what hurts us the most is that all these things are the result of humanity’s rebellion against God—a rebellion that we have fully participated in by sinning against our Creator. We have separated ourselves from the Source of life and of goodness, and it hurts. As Augustine of Hippo wrote at the end of the fourth century, “You have made us for Yourself, and our heart is restless until it rests in You” (Confessions I.i)
And so we should weep. But the weeping is good for us. Like the psalmist, the painful longing we have for home—an inherited memory, if you will—roots us in our identity and our purpose. It is our connection to reality—the reality of who we are, for what (for Whom) we were made, and for what (for Whom) we are waiting. To use the language of Peter, it is only by embracing our status as “sojourners and exiles” that we can “know what sort of people [we] ought to be in holy conduct and godliness” (2 Peter 3:11 NASB).
With this in mind, consider another psalm, Psalm 126, written by the Hebrews that returned to Jerusalem when the seventy years of captivity were completed.
“When the Lord restored the fortunes of Zion,
we were like those who dream.
Then our mouth was filled with laughter,
and our tongue with shouts of joy.” (Psalm 126:1-2 ESV)
Can you imagine the laughter of those exiles as they approached their homeland after so many years of weeping? And is there anything quite as powerful to the human spirit as a rich, wholesome, joyous laugh?
By His faithfulness, Jesus has delivered us from the captivity of sin (Romans 6:6), or to use Peter’s language, we have been “born again” (1 Peter 1:3,23), “ransomed” (1:18), brought “out of darkness” (2:9), and we have “returned to the Shepherd” (2:25). The Lord has restored our fortunes, and our mouths are filled with laughter.
And we should laugh. Not the cynical or superficial laughter of the world (see Luke 6:25), but the blessed laughter of those who drink deeply of God’s goodness. As Peter describes, “though you do not see him now, you believe in Him and rejoice with joy that is inexpressible and filled with glory, obtaining the outcome of your faith, the salvation of your souls” (1 Peter 1:8-9 NASB). But there we are again, we do not yet see Jesus and we have not yet fully obtained our salvation.
So laugh, and weep. Weep, and laugh.
Weep for sin and for the brokenness that it has brought into our lives and the lives of those we care about. Weep for the pain of loss and separation that we are subject to while this age endures. And laugh for the joy that God has brought into our lives by freeing us from sin and giving us His Holy Spirit. Laugh for the certain hope that Jesus is coming back to set all things right and fulfill our deepest longings forever.
For, as the psalmist continues,
“Those who sow in tears
shall reap with shouts of joy!
He who goes out weeping,
bearing the seed for sowing,
shall come home with shouts of joy,
bringing his sheaves with him.” (Psalm 126:5-6 ESV)
And as our Lord has said, “Blessed are you who weep now, for you will laugh” (Luke 6:21).
Let your tears fall to the ground. Let them purify the soil of your heart so easily polluted by the world. Let your tears water the earth. And let them be planted like seeds that will bear the fruit of inexpressible joy, now and forever.
By Paul Earnhart
C.S. Lewis, in the preface to his little book, The Screwtape Letters, observed that there were two opposite errors about “devils” into which men could fall. One was to disbelieve in their existence and the other was to have an excessive interest in them. We believe that the wholesome desire to understand what the Bible says about Satan is not to stumble into either of these pitfalls. The following questions will helpfully guide our investigation: Who is Satan? Where did he originate? Why and when did he fall? We begin with the first.
Who or what is Satan? Is he a personal being or merely an idea? The Bible clearly indicates that Satan is a person with an identity, mind, and will of his own. Jesus and the devil confronted and spoke with each other in the wilderness of Judea (Matthew 4:1-11). To question the personal nature of the devil is no more possible than to doubt the personal nature of God’s Son.
Yet, if the devil is personal, he is a spiritual rather than a physical being. In Ephesians 6:11-12, Paul urges Christians to “Put on the full armor of God, so that you can take your stand against the devil’s schemes. For our struggle is not against flesh and blood, but… against the powers of this dark world and against the spiritual forces of evil in the heavenly realms.” Mythical “Satans” abound, but there is no biblical evidence that the devil ever manifested himself as a bat-winged, cloven hoofed creature dressed in a red suit and armed with a pitchfork. Like Jesus, his personal appearance is never described, but his spirit and ideas are discussed at length. It is only in the symbolic visions of Revelation that Satan is seen as “a great red dragon, having seven heads and ten horns” (Revelations 12:3, 9). In the same visions, Jesus is portrayed as a lamb with seven horns and seven eyes (Revelation 5:6).
We turn now to the origin of the devil, when and how he came to be. That God created Satan seems clear since He created all things, whether visible or invisible, i.e., whether physical or spiritual (Colossians 1:16). But did He create him as he now is— the rebellious purveyor of all evil? The same question might be asked about men. Solomon says that there is not a righteous man upon the earth that does good and sins not (Ecclesiastes 7:20). Is this how God has made us— to live in hatred, selfishness, and rebellion? The testimony of Genesis is that when God had created the universe and man, He “saw everything that he had made and, behold, it was very good” (Genesis 1:31). That it is not so now is evident and it is Solomon again who tells us why: “God made man upright but they have sought out many inventions…” (Ecclesiastes 7:29). God created man in His own image (Genesis 1:27), a moral creature with a will free to choose, and urged us to choose the good, the high, the holy. But all since Adam have opted instead for the evil and the impure. God could have created us as biological robots and there would have been no sin in the world, but there would have been no true people either, no love, no goodness, no compassion, no faithfulness— for all things are as surely the product of free will as sin is.
There are beings other than men in the universe who are creatures of free will. They are of a higher order (Hebrews 2:7), entirely spiritual (Ephesians 6:12) and entirely free. Of them Peter writes: “For if God did not spare angels when they sinned, but cast them into hell and committed them to pits of darkness, reserved for judgment…” (2nd Peter 2:4; see also Jude 6). Some angels, then, like the whole of the human race, have become rebels against God. Could Satan be a fallen angel? Yes, it is possible, even probable, though it is nowhere explicitly stated in the Scripture. His original fall is never described for us. The reference to the fall of “Lucifer” in Isaiah 14:12 is speaking fo the king of Babylon (Isaiah 14:4), not the devil. Jesus’ statement in Luke 10:18 has reference to the defeat of Satan’s agents by the power of the Holy Spirit, and Revelation 12:9-11 is speaking of the downfall of Satan brought about by the redemptive blood of God’s Son.
Still, it is evident that at some point (before creation or after) Satan fell by rebellious pride into sin. In Job he not only accuses man of faithlessness, but charges God with stupidity (Job 1:7-11). He has nothing but contempt for both God and man and is our adversary (satan) and accuser (devil) at the very point where we may be reconciled to each other— in Christ and the cross. To prove man unworthy and and God foolish he tempts us to corrupt ourselves (1st Corinthians 7:5; 1st Thessalonians 3:5). In the pursuit of his purposes he has no scruples. Lies and deceit are his long suit (Genesis 3:4; John 8:44). He is consummately selfish. Unlike God, who wishes to bless and enlarge us, Satan desires only to devour us (1st Peter 5:8).
What is the lesson here? Do not take Satan lightly (Jude 9) for he is stronger than we are, but do not be intimidated by him either. He can be decisively routed by any heart which trusts absolutely in God’s power, wisdom, and grace (James 4:6-7; Romans 8:33-34; Revelation 12:10-11; Ephesians 6:10-17).
What Does God Want From Me?
By Paul Earnhart
In his little book, Jesus Rediscovered, Malcolm Muggeridge confided that his earliest memory was of walking down the road wearing someone else's hat and wondering who he was. In a real sense, the whole of humanity is walking down that same road, tormented by the same question. The question is built in; the answer is not.
In order to be whole we need to know who we are and what is expected of us, but only God knows that. Human beings, being creatures, cannot answer such questions. American poet Theodore Roethke expresses in haunting words this profound human yearning:
"I close my eyes to see,
I bleed my bones their marrow to bestow
Upon that God who knows what I would know.”
Denying the existence of God not only solves nothing but reduces us to utter meaninglessness. Accepting by faith that God exists and wants us to seek Him (Hebrews 11:6), and that God has spoken to us in His Son (Hebrews 1:1-2) opens up all kinds of blessed possibilities. It is wisdom to listen reverently and learn our duty well.
It is evident from the Bible's beginning that man, created in the image of God, was expected to honor his Creator with due reverence and worship Him in a divinely prescribed way. Cain could tell you about that (Genesis 4:3-5). Not everything goes. The foundation of worship had to be faith and the proper expression of faith was obedience (Hebrews 11:4). King Saul learned that lesson when he presumed to worship God in a way that violated His will. Samuel's rebuke tells the story: "Has the Lord as great delight in burnt offerings and sacrifices, as in obeying the voice of the Lord? Behold, to obey is better than sacrifice..." (1 Samuel 15:22).
The Old Testament prophets speak to our question often. When Israel sought to placate God with the multitude of their sacrifices, Micah told them straight out that God wanted more - "And what does the Lord require of you, but to do justly, to love mercy, and to walk humbly with your God?" (Micah 6:6-8). To the hypocritical shallowness of their worship Isaiah and Amos and Jeremiah say the same (Isa. 1:10-17; Amos 5:21-24; Jer. 7:21-23). Jesus echoes the prophets by His frequent quoting of Hosea: "For I desire mercy and not sacrifice and the knowledge of God more than burnt offerings" (Hos. 6:6; Matt. 9:13; 12:7). What Jesus and the prophets were saying was not that the sacrificial offerings of the law (Leviticus) were unnecessary but that God's desire was for far more than that.
What is the lesson here? Do not try to turn God away from getting what He wants from us by offering the part for the whole -- even actions that God has clearly required -- frequent attendance at church assemblies (Heb. 10:24,25), regular eating of the Lord's Supper (Matt. 26:26-29; Acts 2:42), communal prayers and spiritual singing (Acts 2:42; Eph. 5:19,20) et. al. All these are to lead to a higher purpose -- our transformation into the image of God's Son (Rom. 8:29). What God wants is you and me, that which is expressed in the first and greatest commandment: "You shall love the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength" (Mark 12:28-29). In short, God wants all there is of us, given gladly and freely in the same measure that He has poured Himself out on us.
Humbled For Service
By Matt Hennecke
The Word of God is an amazing, life-changing tool. Consider, for a moment, the apostle Paul. When we are first introduced to him, he is described as “young” (Acts 7:58). His youth may have contributed to what seems to be a certain cockiness. He seems to have been a self-assured young man who seemingly “knew it all.” It is not unusual for young men (and women, too, I guess) to see everything as black and white, right and wrong. Paul (or Saul as he was then called) was certain that Christianity—like Christ—had to be eliminated. Acts 9:1-2 reveals Saul was obsessed with threats and murder: Self-assured. Cocky. A know-it-all. And flat out wrong.
As he journeyed to Damascus, he had his first dose of humility. A light and a voice cast doubt where before there had been none. For three days he ate and drank nothing. His journey of humility had begun. He was baptized into the very Body which he had sought to destroy. Talk about eating crow. Imagine the shame and the dawning realization of just how wrong he had been.
But Paul’s journey of humility had only begun. His own writings reveal the transformative power of the Word. The Word is amazing, for it first convicts us and then lifts us. Paul’s transformation—indeed, his journey of humility—is seen in his writings. Note the progression:
• In 1 Corinthians 15:9, written about 56 AD, he calls himself the “least of the apostles.” This was still an elite group of men. The least of twelve is still pretty good company. It would almost be like saying, I’m the least of the Super Bowl champion team.”
• Then note what he writes five years later in Ephesians 3:8. He says he is “the very least of all saints.” The circle of comparison has gotten larger—much larger—but is still comprised of a minority.
• Then two years later he writes, “Jesus came into the world to save sinners, among whom I am foremost of all” (1 Timothy 1:15). In his own words, we learn Paul has been completely humbled. By the time he wrote 1 Timothy he says is was the foremost of ALL sinners.
How did this journey of humility come to be? By constant contact with the inspired Word and by contemplation of the gold standard Himself – Jesus Christ. Paul was changed. If we will let it, such is the transforming power of the Word in us. Paul was transformed by the Word and the Word will transform us so we will have our high self-opinion replaced with total gratitude for Jesus Christ; and thus humbled we will become, as Paul did, vessels of service to our Lord.