SEVEN LETTERS: LESSONS FROM THE GENERAL EPISTLES

By R. Herbert, Living Belief Books, 2019.   
ISBN 978-1-64516-920-8     

The so-called General Epistles are of immense importance to Christianity and to you personally. They were composed by the leading apostles of the early Church and significantly affect our understanding of Christian beliefs as well as being filled with a great deal of practical advice in Christian living.  

Yet despite their importance, many people do not know these biblical books as well as they might.  Our new eBook looks at specific lessons we can learn from the General Epistles and may significantly increase your understanding of these treasures of the New Testament.  

​You can download copies in three formats for reading on computer, phone or eBook reader. ​As always,  the downloads are free and do not require registering or emails –  just click on the file you wish to download.   Download a copy here.

Many internet bible sites regularly publish lists of their most frequently searched-for scriptures – the well-known Bible verses such as John 3:16 that people look up and read more often than others.  That can be interesting information and can show us regional differences, for example, in what people are searching for in the Bible.

But in this article we are looking at something entirely different – the passages of scripture most quoted by the biblical writers themselves.  If we believe in the inspiration of the biblical writings, then we could also say these are the passages that were most often quoted under inspiration of the Spirit of God – or, put another way, the verses to which God most frequently referred!

So what are those verses?  There is no question as to their identity as two verses stand out above all others.  Among the writers of the Old Testament, the most commonly quoted verse is found in the book of Exodus: “maintaining love to thousands, and forgiving wickedness, rebellion and sin …” (Exodus 34:7A).

These memorable words were spoken to Moses by God regarding a central aspect of his own identity. They appear again at Numbers 14:18-19 where Moses reminds God of them, and they are quoted repeatedly in the writings of the later biblical writers.

The passage is quoted, for example, three times in the book of Psalms alone.   In Psalms 86:15 David quotes it in a prayer for God’s mercy, and in Psalms 103:8 and 145:8 he quotes it again in praising God’s deeds.  The prophets Jonah (4:2), Joel (2:13), Micah (7:18) and Nehemiah (9:17, 31) all quote it,and it is alluded to in other verses such as 2 Chronicles 30:9 when King Hezekiah urged the people of Judah to return to God.

When we turn to the New Testament we also find a verse that is quoted more often and by more New Testament writers than any other. That verse is found in the book of Psalms: “The Lord says to my lord: ‘Sit at my right hand until I make your enemies a footstool for your feet’” (Psalm 110:1).

This verse is quoted or alluded to some 23 times by seven of the nine authors of the New Testament, and the much-quoted words “the Lord says to my lord” were often used by the Christian writers as an expression of the divine nature of Jesus Christ alongside God. In Matthew 22:44 we see that Jesus himself referred the Pharisees to this verse to make the point that the Messiah is more than David’s son – he is also David’s Lord.    

Psalm 110:1 is also an expression of God’s ongoing purpose in history. The words "Sit at my right hand until I make your enemies a footstool for your feet" were used frequently from the beginnings of Christianity. The book of Acts shows us that Peter included them in his sermon when the New Testament Church was founded on the Day of Pentecost (Acts 2:32-36) specifically to show that “God has made him both Lord and Messiah, this Jesus whom you crucified” (vs.36). Peter and Paul repeatedly use the verse or allude to it in their writings.  Paul, for example, refers to it in stressing the basis of the kingdom of God (1 Corinthians 15:22-25).

We know historically that the earliest Christian confession was simply “Jesus is Lord!” and this confession was primarily a declaration that Jesus had been enthroned at God’s right hand as Lord and King – the very substance of Psalm 110:1.

So these two verses – Exodus 34:7 and Psalm 110:1 summarize the nature of God and the nature of his Son.  The two tie together in many ways, of course. Both foreshadow many other verses.  So it is hardly surprising that we find them as often as we do and that they are truly “favorite” biblical verses.

Of course, we have no way of knowing which verses in the Bible are really “God’s favorites,” but it is certain that the two verses we have looked at here were regarded as being of tremendous importance in setting out the message of the Scriptures – not just by us, its readers, but by the biblical writers themselves.

When we think of the book of Revelation, the first things that come to mind are mysterious symbols and apocalyptic imagery.  But one of the book’s most significant characteristics may be one we tend to miss: a consistent message of hope to the persecuted church. 
 
Persecution is described in all parts of Revelation – from its opening chapters to the final attack on Jerusalem – and the historical context of Revelation provides a reason for this. John’s apocalyptic writing most likely dates to the AD 90’s, during the reign of the Emperor Domitian.  The persecution of Christians reached a climactic level at this time, many Christians were executed, and John himself was banished to the Island of Patmos.  
 
When we see this historical context clearly, we begin to grasp the importance of the message of hope-despite-persecution within Revelation.  We see it in John’s personal introductory words to his fellow believers: “I, John, both your brother and companion in the tribulation and kingdom and patience of Jesus Christ…” (Revelation 1:9) – words which set the tone for the whole book.  
 
We especially see this theme of endurance under persecution in the letters to the Seven Churches in Revelation’s second and third chapters. The letters are written in the form of imperial edicts, but John makes it clear that Jesus is the king of kings (and emperors) to whom we must listen.  Just as Imperial Roman edicts proclaimed, for example: “Hear what Domitian says …,” so the letters of Revelation all include “… hear what the Spirit says to the churches” (Revelation 2:7, etc.).   
 
Just as imperial edicts would often say “I know what you have done” to their recipients, so the seven letters repeatedly stress Christ’s words: “I know your works” (Revelation 2:2, etc.). The letter to Smyrna, for example, makes this theme clear: “I know your works, tribulation, and poverty … Do not fear any of those things which you are about to suffer….and you will have tribulation ten days. Be faithful unto death, and I will give you the crown of life” (Revelation 2:9-10). 
 
We can learn much about persecution and hope from these seven letters. Consider two vital facts:
 
1) The letters to the seven churches –  except for Sardis and Laodicea –  all contain encouragement regarding perseverance in the face of persecution.  Sardis and Laodicea are the two churches where persecution is not mentioned and are also the two churches that are said to be either asleep or blind.
 
2) Conversely, each church is given some correction –  apart from Smyrna and Philadelphia, which we know historically were the two most persecuted churches.  Of the seven churches, the most fiercely persecuted congregations are the only ones praised without reproach.
 
These facts remind us that we must never presume persecution comes upon believers because they are not sincere or righteous enough.  If anything, Revelation indicates the opposite – that churches that do not experience persecution of any kind may not be spiritually active or alive.
 
This is not just a message regarding persecution in John’s time (Revelation 1:19). Today, Christianity is the most persecuted religious faith in the world. It has been calculated that more people died for their belief in Christ during the last century than in all nineteen previous centuries, and in the 21st century the number of Christians suffering persecution has increased even more.  But if there is a single, unifying message in Revelation’s letters to the churches, it is that God sees their trials and promises that whatever is taken from them by persecution will be returned in the Kingdom at an infinitely greater level – whether relationships, positions, possessions, or life itself.

During the course of this past year we published well over a hundred blog posts here and on our sister site.

The list below gives the twelve posts that were most popular on this site, so check out the list to see how it compares with your own favorites and to see if you missed any of these popular posts ...
 ​


A Life of Prayer  

Jesus, Friend of Sinners:  But How?      

What Forgiving ‘from the Heart’ Means 

The Need for Knowledge as well as Good Works  
               
Reaffirming Repentance  
               
Where Is Jesus in the Epistle of James?  
               
Does the Existence of Evil Prove There Is No God?  
               
Paul:  Walking in the Prophet’s Steps  
               
The Two Sides of Faith  
               
When Action Must Come before Understanding   
               
What Love Is – and Is Not 
               
How Old Were the Disciples?  

You might also like to see the parallel list of most popular posts this year on our sister site: www.TacticalChristianity.org .​

​Despite his position as the human father figure in the family of Jesus, Joseph is perhaps one of the least known heroes of faith. In mainstream Christianity he is represented in countless Christmas scenes and crèches each year, but then largely disappears from view.  Even from the perspective of the Gospel writers (who doubtless desired to stress the true nature of Christ’s parentage), Joseph appears as a somewhat indistinct third member of the family mentioned in only a few scant verses before and after the Nativity.  Yet a number of important facts can be deduced regarding Joseph’s character of faith.

Although apparently a humble and practical man (the Greek word tekton which is applied to him can mean a worker in a number of trades other than just “carpentry”), Joseph was a descendant of King David (Matthew 1:20) and clearly a man of great integrity. When we are first introduced to him we are told “… Mary was pledged to be married to Joseph, but before they came together, she was found to be pregnant through the Holy Spirit.  Because Joseph her husband was faithful to the law, and yet did not want to expose her to public disgrace, he had in mind to divorce her quietly” (Matthew 1:18-19). We see that although Joseph was a God-fearing man who was faithful to the observance of the Mosaic law (which in this situation would have punished Mary), he was also  a man who was willing to follow first and foremost the law of love.  Rather than reacting to Mary’s pregnancy with indignation – especially to protect his own reputation – Joseph’s desire to divorce Mary “quietly” is a clear indication of the degree of his compassion and decency. 

When Joseph’s kindness was rewarded by a dream in which an angel explained the divine origin of Mary’s pregnancy, he accepted the role he had been given without hesitation (Matthew 1:24). We then hear nothing of him until the events surrounding the nativity of Jesus.  Some time after Jesus’ birth, Joseph was again instructed by an angel in a dream – this time to flee with Mary and the infant Jesus. “So he got up, took the child and his mother during the night and left for Egypt, where he stayed until the death of Herod … After Herod died, an angel of the Lord appeared in a dream to Joseph in Egypt and said, ‘Get up, take the child and his mother and go to the land of Israel, for those who were trying to take the child’s life are dead.’ So he got up, took the child and his mother and went to the land of Israel” (Matthew 2:13-15, 18-21).    

Joseph clearly experienced more than the average new parents’ share of lost sleep due to the multiple dreams in which he was told to get up and do something – yet in every case we see him reacting obediently and at once. In each situation we see things being commanded of Joseph which were of potential danger or loss to him and his family, especially considering the difficulties of travel in that day, yet he responded quickly with faith in every instance.  

We see Joseph only one further time in the Gospels, leading his family to the Passover festival in Jerusalem when Jesus was twelve. After that he disappears from the narratives, so it is usually presumed that he died at some time before Jesus began his ministry.  Mary continues to be mentioned, of course, and it is due to these extra references, and those in earlier narratives, that we feel we know her better than Joseph. Yet Joseph must have had many excellent qualities to have been selected with ultimate care and knowledge, along with Mary, as the human parents of God’s Son. We can presume that Joseph was an excellent human father figure and male role model for the growing Jesus, and despite the lack of many details we certainly see him as a man  of warmly accepting love and also of deep faith, who could be trusted to act firmly and without delay when his faith required it.

The holiday season and the end of the year is traditionally a time for giving to help those less fortunate than ourselves, and even many people who do not normally give to charitable causes throughout the year give at this time.  But whenever we choose to give, we can increase the power of our gifts – large or small – by using tactics that function as force multipliers to increase the effectiveness of what we can give. There are a number of tactics we can use in this way, but in this post we will look at just three.
​
First, and most importantly, we can ensure that we are giving wisely  There are so many causes clamoring for our money that it can be confusing trying to select a worthwhile one, but it is vital that we do.  Unfortunately, there are many registered charities that spend massive amounts of the money they receive on overheads and administrative expenses so that in some cases only a small fraction of what is given actually gets to those for whom the help was intended.  In other cases, overheads may be relatively low but large amounts of funding go to peripheral causes that are not the activities we want to support.

That is why the use of a good charity ranking organization such as CharityNavigator.org is imperative if we want to make what we can give have maximum effect and not be wasted or diverted.  There are several charity ranking organizations, but the Charity Navigator site clearly and simply details how charities spend the money they get and shows what percentage of those funds actually go to the programs they claim to support.   The site grades each charity with a score that is simple to compare with the scores of other charities.  Charity Navigator also provides carefully prepared lists of different types of charities –  including a great list of charities that they have ranked with 100% scores.  Assessing this information does not take long and can transform our giving in terms of what it actually accomplishes.

For example, Charity Navigator gives a perfect 100% score to the organization  Lifesong for Orphans that provides adoption and financial assistance for homeless children around the world –  so if you gave to them, you would know your gift was helping in that particular area about as much as is humanly possible  

Beyond giving carefully with intelligent checking of the organizations we want to support, we can also often make our gifts go further by giving boldly.  Giving boldly does not have to mean giving more –  though if we are able to do so that is good, of course.  Giving boldly often simply means giving to charities that are doing truly innovative and unusual work – perhaps helping  take the Gospel to unreached people groups –  what we might call “Giving boldly where no one has gone before.” 

That sometimes means being on the lookout for newer and likely smaller charitable organizations that may not even be rated yet, but in many cases we can still find out enough about the organization to warrant our support.  A great example is the Children in Christ Ministry that is carrying the Word of God to whole people groups that have not heard it by means of childrens’ clubs and other innovative ways. Although this smaller charity is not numerically rated by Charity Navigator yet, it is possible to find plenty of information showing how effectively and cost effectively it functions (the CEO even works on a volunteer basis), so you know that contributions are truly accomplishing something.

Finally, we can often give more than  we think we can because giving doesn’t just have to be about money.  Perhaps we can increase the power of our gifts by sharing products we produce or by giving items we no longer need – or don’t need as many as we have. Most people are aware of the opportunities to give in these ways through the food banks, Salvation Army or other helping agencies in our own communities, but we may not be aware of some of the excellent charities that send products and lightly used items to distant places  around the world where the needs may be far greater than those of our own communities.

An example of this kind of charity is  Matthew 25: Ministries (another Charity Navigator 100% rated charity) which aims to help “a needy world with the things we throw away.”  This innovative charity collects and passes along used items that can truly help those in need nationally and internationally –  including things we may not often think of such as empty prescription pill bottles which are sent to areas where what medicines are available are often literally wrapped in leaves or paper and subsequently are spoiled through moisture and in other ways.  Yet another organization, Christian Resources International, specifically focuses on sending used Bibles and religious books to areas where they are not generally available.

All these tactics require thought and perhaps a little time on our part – but they are simple things that can make a very real difference. So if you choose to give this season,  think about the advantages of giving wisely, boldly, and in more ways than just cash.  The effectiveness of our giving can be doubled if we do.
 
* You can find interviews with the CEO’s of some of the charities mentioned in this post in the "Works of Faith" section of our Articles page.​

​Among the band of heroes that the Bible tells us were King David’s leading warriors – his “special forces operatives” –  one warrior is particularly interesting.  David’s chief fighters were all noted for great exploits, but one who stands out even in that crowd is Benaiah the son of Jehoiada.  We might well call this warrior “Benaiah the lion hearted,” considering what is said about him:

Benaiah son of Jehoiada, a valiant fighter from Kabzeel, performed great exploits. He struck down Moab’s two mightiest warriors. He also went down into a pit on a snowy day and killed a lion. And he struck down an Egyptian who was five cubits tall. Although the Egyptian had a spear like a weaver’s rod in his hand, Benaiah went against him with a staff. He snatched the spear from the Egyptian’s hand and killed him with his own spear. Such were the exploits of Benaiah son of Jehoiada; he too was as famous as the three mighty warriors. He was held in greater honor than any of the Thirty, but he was not included among the Three. And David put him in charge of his bodyguard (1 Chronicles 11:22-25).

Take a minute to consider these exploits.  The son of a famous warrior, Benaiah ended up excelling his father’s deeds.  Living in a time when ancient Israel was frequently attacked by surrounding nations, he is first said to have killed the two greatest warriors of Israel’s arch-enemy Moab. We don’t know if he fought these enemies separately or together, but the Hebrew term used of them seems to imply that they were “lion-like.” Yet that is only the beginning of Benaiah’s reputation.

We are also told that Benaiah slew a giant Egyptian warrior who was doubtless part of an invading Egyptian force. This man is said to have been of great height –  approximately the same as the famous giant Goliath that David himself had killed –  but it seems that Benaiah was armed only with a staff and that either through cunning or sheer strength he snatched the Egyptian’s huge spear and killed him with his own weapon.

But the most notable of Benaiah’s feats is that he “went down into a pit on a snowy day and killed a lion.” This is the deed we need to think about in order to truly appreciate its magnitude.  We are not told why Benaiah  slew this fierce animal, but at that time lions frequently preyed on flocks and herds (1 Samuel 17:36), and this predator may well have been endangering the people of the area where the incident took place. 

Whatever the reason Benaiah ended up fighting the lion, this story gives us some important details about the contest. Military ground operations must always take three major factors into account:  the strength of the enemy, the terrain – including options for mobility and withdrawal, and the ambient conditions (fog, smoke, bad weather, etc.).  If any one of these factors is disadvantageous,  military units must operate with great care.  In Benaiah’s case, all three of these factors were against him. The simple statement “a lion in a pit on a snowy day” indicates an enemy of vastly superior strength, in very difficult terrain, and with very negative ambient conditions.

These combined conditions meant that on the snowy day visibility may have been limited by flying snow.  Being in a pit meant that the sun would not melt ice on the ground, making it easy to slip, plus the fact that the wind would likely have blown more snow into the pit where it could have become quite deep –  making it hard to move.  These are all very difficult conditions in which to find oneself: in a pit, facing a lion, with no easy way of retreat. Keep in mind that a fully grown lion can smash a human skull with a swipe of one of its paws and can bite completely though a human body. The lion may have been trapped in the pit, but once Benaiah entered it, so was he.  Any person with a tactical background knows that the simple biblical description of this contest indicates what a huge victory it was for Benaiah.

Even with these great exploits, Benaiah was not one of David’s three top generals at this time. However, he is said to have been greater than the king’s top 30 fighters and, perhaps not surprisingly, to have been made the commander of the king’s bodyguard.  But there is one final detail that is often overlooked regarding the hero Benaiah.  1 Chronicles 27:5 tells us that “… Benaiah [was the] son of Jehoiada the priest. He was chief and there were 24,000 men in his division.” Both Benaiah and his warrior father were Levites and his father is actually said to have served as a priest. 

Perhaps we might not expect an individual with this priestly background to have taken on the enemies he did – including lion-like warriors and an actual lion.  But the story of Benaiah, like that of David and Goliath, is one of several accounts given in the Old Testament that show the connection between faith and fearlessness –  of active, tactical involvement in life and the willingness to take on real problems and enemies.  In that sense, Benaiah is the story of a religious man who was not afraid to fight to help others.  Thankfully, in our own day we do not have to fight lions, but the battles are out there for the warriors who are willing to fight them in faith.

* This post was first published on our sister site, TacticalChristianity.org

We have all seen pictures of Jesus teaching the disciples – adult males about the same age as Jesus himself.  But is this representation of the disciples accurate, or could the disciples have been significantly younger?

We should always remember that only one part of Jesus’ calling and training of disciples was unique – the calling.  In Judaism of the first century many rabbis or teachers taught students and trained them to be rabbis like themselves. The major difference was that young men wanting to be taught in this way usually sought out a teacher.  Jesus, on the other hand, directly called his students himself – something he stressed in his teaching (John 15:16).   

But apart from this aspect of “student selection” Jesus’ role as a rabbi or teacher was not unusual for its time and it is worth remembering that most students selected by rabbis were younger – commonly in their later teens.  It is perfectly possible, therefore, that a number of Jesus’ disciples were younger than we usually presume and there is some biblical indication that this might have been the case. 

The apostle John is known to have lived till very late in the first century, but while we presume he was perhaps younger than the others we should remember that the other disciples seem to have been martyred earlier in the century – very possibly well before they would normally have died.

Also, consider the interesting story regarding the occasion Jesus and his disciples went to Capernaum and the collectors of the two-drachma temple tax came to Peter and asked, “Doesn’t your teacher pay the temple tax?” Jesus then told Peter to catch a fish – which miraculously had a four-drachma coin in its mouth – and to pay the tax for Jesus and for himself (Matthew 17:24-27).   It might seem odd that Jesus only provided the tax money for Peter and himself and not for the other disciples – until we realize that the tax only had to be paid by those aged 20 and above.

So it is possible that Peter alone of the disciples was older – a possibility which may throw light on the fact that Peter seems always to be the one who speaks for the other disciples Acts 2:14-36, etc.), why he is the only disciple said to be married at the time of Christs’ ministry (Matthew 8:14-17, etc.) and why he was given such a  prominent role in the period of the very early Church (Galatians 2:9).   

If many of the disciples were in fact younger than we often think, this would have had no bearing on their ability to act as witnesses of the resurrection. Jewish law accepted the witness of young men down to the age of bar mitzvah which usually was in the early teens.
Ultimately, the age of the disciples does not matter or we would have been told what age they were. On the other hand, recognizing the possibility of the relative youth of most of Jesus’ chosen followers can help us understand some things that might otherwise seem unclear in the New Testament.

But returning to how young Jews became students of a rabbi, it is helpful to remember that young men did not simply turn up at a rabbi’s door and expect to be taught.  There were relatively few rabbis and many young men.  Those who sought out a rabbi to follow were examined and tested by the older teacher and only a select few were chosen. Being selected to follow a rabbi and to continue his teaching was viewed as an exceptional honor in that society – perhaps indicating why we are told many of the disciples Jesus chose dropped everything they were doing and followed him immediately (Matthew 4:18-22).  

Maybe there is a lesson in this for us today.  Whatever the age of Jesus’ disciples at their calling, it is certain that the opportunity would have been regarded as a great honor and privilege – to be one of so few selected from so many.  Perhaps, in terms of our own lives and calling, that is something we need to remind ourselves of more often.  

​In many ways, gratitude is the most important of all the good character traits. It is the most indispensable trait to both happiness and goodness. One can neither be a happy person nor a good person without gratitude. The less gratitude one has, the more one sees oneself as a victim; and nothing is more likely to produce a bad person or a bad group than defining oneself or one’s group as a victim. Victims, having been hurt, too often believe they have a license to hurt others. As for happiness, if you think of all the people you know, you will not be able to name one who is ungrateful and happy. The two are mutually exclusive.
 
From The Rational Bible: Exodus by Dennis Prager.

​You may have known people who were offended at the concept Christians teach – that an individual’s mind must be “opened” to see the truth. To many it sounds almost insulting that they would not be “intelligent enough” to fully understand Christian belief. Nevertheless, the Bible does teach that no matter how intelligent we may be, we cannot understand spiritual things unless God “opens our mind.” 

The ancient biblical writers did not talk about opening the “mind,” of course, as that is a modern concept. Instead, writers in both the Old Testament and New Testament used the expression to “open the eyes,” meaning the same thing. In fact, antiquated as it might seem, the concept works well because our eyes are already open and yet need to be “opened” – just as people’s minds can be functional, yet may need to be opened spiritually, too. That is why Jesus said: “I praise you, Father… because you have hidden these things from the wise and learned, and revealed them to little children” (Matthew 11:25; see also Matthew 13:13-14). 

That is why the work of the coming Messiah was foretold in just these terms by the prophet Isaiah: “Then will the eyes of the blind be opened and the ears of the deaf unstopped” (Isaiah 35:5); “… to open eyes that are blind … to release from the dungeon those who sit in darkness” (Isaiah 42:7).  When Christ commissioned Saul – the apostle Paul – it was to do the same work: “I am sending you to them to open their eyes and turn them from darkness to light, and from the power of Satan to God, so that they may receive forgiveness of sins and a place among those who are sanctified by faith in me” (Acts 26:17-19).

So fully perceiving and understanding spiritual things requires God’s help. We may know this, but the understanding calls for the use of wisdom in several areas of the Christian life. First, in sharing our faith we cannot expect people to understand the truth of God’s word unless God is opening their minds to see it. That is something to remember at all times. Trying to “help” or force people to understand spiritual realities cannot work unless God is already calling them. 

Second, we should remember that people’s eyes are not usually “opened” all the way at one moment in time. God is gracious in revealing to us what we can handle before helping us to move to the next level of understanding and responsibility. We should always remember to have the same patience with those we aspire to help in the knowledge of the truth.

Finally, we must constantly remind ourselves that the fact spiritual eyes are opened slowly and not all at once is something we must apply to ourselves daily. It is always easy to presume – at every stage along the way – that we know or understand “most things.”  But the truth is, the further we progress along the road of Christian growth, the more we become aware that we still have so much more to learn, so much more to understand.  That is why David prayed – as we should, too – “Open my eyes that I may see wonderful things in your law” (Psalm 119:18). It’s a prayer we never outgrow.

* Reproduced from the February, 2015 blog post on our sister site TacticalChristianity.org

In 1 Corinthians 13 the apostle Paul famously defines love for us – he tells us a number of things that love is, and he also tells us a number of things that love is not. In fact, he tells us sixteen things about love and exactly half of them (bolded below) tell us what love is, and half (italicized below) tell us what love is not.  Take a look at his list:

“Love is patient, love is kind. It does not envy, it does not boast, it is not proud. It does not dishonor others, it is not self-seeking, it is not easily angered, it keeps no record of wrongs. Love does not delight in evil but rejoices with the truth. It always protects, always trusts, always hopes, always perseveres. Love never fails …” (1 Corinthians 13:4-8, emphases added).

Now why did Paul do this?  Why did he not simply list all the good things that love is rather than listing positive and negative aspects of what love is and is not?  Some have guessed that Paul was applying his description of love to the Corinthian church to which his letter was sent –  to what the Christians there were getting right and what they were not.  But 1 Corinthians 13 clearly has wider application that just any one church group, and the previous chapter shows that Paul has the whole church in mind as the context of what he is saying (1 Corinthians 12:27-31).

So what was Paul’s point in giving us this “split vision” of the characteristics of love in this, his fullest description of the greatest spiritual quality?   One simple answer is found in the rabbinic teaching style of Paul’s day and, in fact, throughout much of the Bible.  Positive and negative expressions of important teachings and commandments were frequently put in juxtaposition in this way.  We only have to look at the Ten Commandments (Exodus 20:1-17) themselves to see the same kind of positive (“You shall …”) and negative (“You shall not …”) expressions. 

The same method is found throughout the teaching of Jesus and is particularly clear in the Sermon on the Mount (Matthew 5-7) –  as when Jesus taught “…when you pray do not … But when you pray …” (6:5-6); “when you fast do not …  But when you fast …” (6:16-17); etc.   Paul also uses this same method on several occasions –  for example, when he speaks of the Spirit of God which “… does not make us timid, but gives us power, love and self-discipline” (2 Timothy 1:7).

But the fact that this was a common teaching technique of Paul’s day does not mean there is no lesson to be learned from his use of both positive and negative methods of expression in his description of love. We must always remember that Paul’s discussion of the qualities of love, and the whole of the chapter in which it is found, is given in the context of spiritual gifts.  The love he speaks about is spiritual rather than physical love, and Paul’s list reminds us that this kind of love is not like human love. If we look closely we see that his list shows that spiritual love is not about the feelings involved in relationships, but about the actions that take place in them.  Not a single one of the qualities of love that Paul gives is about our feelings for someone. 

Paul’s description of love is actually a powerful corrective to the idea that spiritual love is an amorphous feeling that somehow guides us into being “nice” or “good” people through an elevated form of “liking” or “feeling good” about others. In fact, some of the things Paul says – such as the fact that this kind of love “is not easily angered” and “keeps no record of wrongs” – indicate that it may be applied to people with whom we do not feel much affinity just as much as to people we do like.
 
Part of our inability to recognize the dynamic and much more powerful nature of the spiritual love Paul talks about lies in the fact that in English the word “love” often simply means “like.”  We say we love pizza, or we love the color blue, or we love a person because our concept of love involves our feelings toward something or someone.  But Paul’s use of love, as we see so clearly in his list of its qualities, has nothing to do with feelings toward anyone –  only our actions toward them.  This is something we must always remember. No matter how warmly we feel about anyone, if it is a feeling, it is physical love.  To love with spiritual love is to act toward others– just as God acted when he “… so loved the world that he gave his only begotten son… ” (John 3:16, emphases added).

So Paul’s list of the various qualities of love teaches us that spiritual love is entirely about how we behave and how we treat others. By stressing the negatives that spiritual love protects us from just as much as he stresses the positive aspects of love, Paul shows us that real love produces loving actions and precludes unloving actions.  The great “love list” of 1 Corinthians 13 shows us in a concrete way what spiritual love is and what it is not.

What’s the difference between our two websites –  TacticalChristianity.org and LivingWithfaith.org ? It’s a question we are sometimes asked, so we thought we would explain!

Tactical Christianity.org was our first website, launched in October, 2013. Then, a few months later –  in January 2014 –  we launched LivingWithFaith.org. Both websites are non-denominational, non-profit, and dedicated to making the Bible clear and meaningful in everyday life.  Both sites have hundreds of articles and blog posts on a great many subjects that are easily accessible through the site indexes and blog archives. Both sites receive hundreds of thousands of visitors from almost two hundred countries around the world. 

So why two websites, and what’s the difference between them?   The main difference is one of approach and type of material covered.   TacticalChristianity (as its name might suggest) concentrates more on topics having to do with Christian living, while LivingWithFaith (as its name might also suggest) tends a little more to matters of faith and belief.   That doesn’t mean that we never talk about faith on Tactical Christianity, or Christian living on Living With faith, but that’s where the stress is respectively.

That same difference is reflected in the free e-books we publish under the imprints of the two websites. Our “Tactical” books are frequently about practical subjects such as prayer, study, and everyday living, while our “Faith” site books tend to include more on subjects like Christian beliefs and biblical understanding.  Once again, however, there is overlap and many of the e-books we publish could be on either site. As it is, we list all our free books on the e-books download page of each site so you don’t have to site-hop in order to see what is available.

On the other hand, a little site-hopping is sometimes a good idea. We publish new blog posts or articles on each site every week so checking out our two sites gives you twice the material there would otherwise have been.  And here’s an insider tip.  If you haven’t noticed, our new material is auto published every Sunday on TacticalChristianity.org and every Wednesday on LivingWithFaith.org – so many of our followers routinely check the blog on each site on these two days.  

So there you have it. Both our sites are committed to providing quality Christian information based on sound biblical scholarship, and –  as always –  without charge. We have nothing to sell, but lots to give, and if you have only visited one of our sites we hope you will try the other!

At a time when Jerusalem lay under the shadow of the brutal Assyrian Empire – which had already conquered the northern tribes of Israel – the prophet Isaiah was given the difficult task of taking bad news as well as good news to the people of Judah.  The Book of Isaiah not only records those messages, but also shows us an important aspect of how they were delivered.

You may not have noticed it, but Isaiah delivered the news he was given to relay in a way that we can learn from. You can see the lessons that apply to us today by taking a look at our latest article: "How Isaiah Delivered the News." Read it here.​

Is God’s love for us conditional or unconditional?  If that seems like a somewhat abstruse philosophical or theological question, realize that it does have important practical applications, and, as a result, it is a subject of ongoing debate for many. 
 
Those who think that God’s love for humanity is unconditional often feel that the alternative would be an invitation to legalism, to trying to save ourselves by meeting God’s requirements that were fulfilled in our place by the life and death of Jesus Christ.  On the other hand, those who see God’s love as conditional often feel that anything else is “cheap grace” that amounts to an invitation to sin because we feel we are unconditionally loved despite our behavior.

If we look closely at what the Bible teaches, however, we find that the answer to this question does not lie on either side of this debate, but on both!  Many verses show that God’s love for us is indeed unconditional and not based on our meeting some standard.  The apostle Paul summarized this when he wrote: “… Christ died for the ungodly. Very rarely will anyone die for a righteous man, though for a good man someone might possibly dare to die. But God demonstrates his own love for us in this: While we were still sinners, Christ died for us” (Romans 5:6-8, emphasis added here and below).  

Yet other scriptures show just as clearly that God has a conditional love for us. Notice the words of Jesus himself: “Whoever has my commands and keeps them is the one who loves me. The one who loves me will be loved by my Father, and I too will love them and show myself to them” (John 14:21) and “The Father himself loves you because you have loved me and have believed that I came from God” (John 16:27).

So what are we to do with this apparent contradiction? The Bible clearly teaches that God loves us both conditionally and unconditionally!  The answer can be seen in our own human experience that there are different kinds of love.  For example, as parents we still love our children even when they misbehave and we have to correct them.  Normal parental love is unconditional in the same way that God loves us unconditionally.

On the other hand, if a mate is unfaithful or unkind to us, we may well lose our feelings of love toward them. That is no different from the conditional love that God expresses to us based on our faithfulness and love of him. 

This comparison is more than just a simple analogy because the Bible specifically compares God’s love for his people to both that of a parent (1 John 3:1, etc.), and that of a spouse (Hosea 2:19, etc.).  To say that God expresses both kinds of love – what we might typify as parental and marital love –  is no different than saying God expresses both unconditional and conditional love toward us.

When we understand this, we see that in one way –  as our heavenly parent –  God will always love us no matter what mistakes we might make.  Even if, in his love, he has to punish us (Hebrews 12:6), his actions will still be based on the kind of unconditional love a parent has for a child.  But the fullest and richest human love that we can know, that of individuals bound in total love of each other, is the kind of conditional love that God gives us according to our relationship with him. 
​
In a way, this description of God’s love for us is a summary of the gospel itself. The first half of the gospel is that God, through his unconditional love, determined to save us (as we saw in Romans 5:6-8). The second half of the gospel might just as well be said to be that through his conditional love God is pleased to reward us (John 14:21).   God loves us both unconditionally and conditionally.  We cannot change the first kind of love, but the second kind of love that God feels for us is determined by the love we show for him (John 16:27).

​The New Testament contains a profound and beautiful story that illustrates exactly the three aspects of care, acceptance and respect that underlie godly love. The Book of Luke records that Jesus was invited to the home of a Pharisee named Simon. While he was there, a woman who was a prostitute slipped into the house and, weeping at his feet, wiped her tears from him with her hair before kissing his feet and pouring expensive perfume onto them. When Simon began to think that Jesus surely could not be a prophet of God or he would have known the sinfulness of the woman, Jesus rebuked him by comparing her behavior with that of the Pharisee:
 
“Look at this woman,” he said. “When I entered your home, you didn’t bother to offer me water to wash the dust from my feet, but she has washed them with her tears and wiped them with her hair. You refused me the customary kiss of greeting, but she has kissed my feet again and again from the time I first came in. You neglected the usual courtesy of olive oil to anoint my head, but she has covered my feet with rare perfume. Therefore her sins – and they are many – are forgiven, for she loved me much; but one who is forgiven little, shows little love” (Luke 7:44–47 as paraphrased by The Living Bible).
 
It is a story of heartfelt agape love and its results.  Agape means to love actively and deeply, sometimes even sacrificially (John 3:16) – as this woman clearly did, considering her actions and the economic sacrifice she must have made in her gift of expensive perfume. But if we look closely at the story, we find that it highlights three of the key aspects of agape love and how it is expressed to others.  Notice the three specific things that the repentant woman did:
 
Care – She washed Jesus’ feet:  This was a physical need in the hot dusty climate of Jesus’ world, though it was something that the Pharisee did not even provide for – although this was a common courtesy at that time.  But the woman’s actions signified, in Christ’s words, the fact that with her tears she expressed love by caring for another.  We care for others when we are concerned for them and when we “take care of them” by helping them.
 
Acceptance – She kissed him:  In doing this the woman expressed total acceptance of the one whose feet she kissed. It was also customary in that culture for a host to greet guests with a kiss to the cheek to express acceptance and welcome.  In her actions the woman expressed the aspect of love which addresses acceptance – one of our deepest emotional needs.
 
Respect – She anointed him:  By pouring extremely costly perfume on him the woman showed great respect – an area in which the Pharisee also failed by not even providing the customary (and relatively  inexpensive) anointing of olive oil to honor his guest.  Giving respect to another person addresses the underlying mental need for personal significance that all humans have.  This is not the same as pride, but it is part of what it means to be human and part of God’s love (Psalm 138:6).
 
Significantly, then, the woman’s expression of love addressed the  physical, emotional and mental needs of the human condition – all things the woman herself doubtless rarely received; but these were the qualities of care, acceptance and respect she had probably seen Jesus give, unreservedly, to many like herself who were rejected and despised by many religious people of the day.
​
The story not only paints a clear picture of these three qualities, it also reminds us that all of these qualities are necessary.   We can interact with others without caring for them. We can provide care to others without really accepting them. We can accept people without truly respecting them.  But the repentant woman’s actions showed all three things:  the care, acceptance and respect that constitute the most fundamental aspects of the expression of love to others – as Jesus affirmed in his acknowledgment of the woman’s deep and godly love.

​Scriptures in question: Matthew 4:1–11 and Luke 4:1–13
 
A number of books claiming to show discrepancies and contradictions in the New Testament mention that the accounts of Jesus’ temptation in the wilderness found in Matthew 4 and Luke 4 give the temptations in a different order. This is said to show disagreement among the New Testament writers as to what happened and that they were not sure themselves. 

The temptations of Christ are identical in the two accounts, but Matthew records them as:

1.  Turn stones into bread to satisfy his physical hunger.
2. Leap from the temple pinnacle to show his divine nature.
3. Worship Satan to receive great power. 
 
Luke changes the order of the temptations slightly to:

1. Turn stones into bread.
2. Worship Satan.
3. Leap from the temple pinnacle.
 
However, there is a very likely reason for the different order in Matthew’s Gospel and that of Luke. Matthew’s Gospel was written to a Jewish audience.  Luke’s Gospel, on the other hand, seems to have been written to a primarily Greek-speaking audience.   Many of the differences between the two Gospels – for example, the genealogies of Jesus – are clearly as a result of the audiences addressed. The stories of the temptation of Jesus are no exception.

In Matthew, from a Jewish perspective, the temptations are arranged in an increasing order from appropriating God’s power for personal needs, to taking an easier path to fulfilling God’s will, to finally placing another god before God himself.  For a Jewish audience, all these temptations would seem serious, but there is no question that they would be seen as being in an increasing order.  

In Luke, the order of the temptations is subtly but importantly changed. For a gentile Greek audience, the temptation to perform the miracle of changing stones to bread would not be as great as a temptation to great power and rulership in the world, but that would itself not seem as great a temptation as to become like a god oneself.  Luke’s order of the temptations perfectly fits this gentile Greek perspective, as do so many of the details in his Gospel.

There is another detail we should consider in looking at these accounts.  Matthew’s order of the temptations not only fits the Jewish perspective best, it also seems to be an actual chronological order. We see this in the fact that Matthew uses chronological markers in his account – he writes “then…” or some similar term before each of the temptations to show that one followed the other (Matthew 4:1, 5, 8, 11).

Luke, however, uses no chronological markers and simply tells us what the temptations were – in an order that would make the most sense to his own primarily non-Jewish audience. 

Ultimately, the fact that the temptations are listed in a different order in Matthew and Luke shows that the order itself does not matter.  But the cultural perspectives of the audiences addressed by the two Gospels may show why the order changes in each of the accounts.  

The annual festivals given to ancient Israel (Leviticus 23, etc.)  involved certain biblically commanded rituals such as the blowing of the ram’s horn shofar on Yom Teruah, the Day of Trumpets.

As time progressed, certain other rituals also became attached to the festivals.  These were traditions which were part of Israel’s understanding of the purpose and meaning of the days and provided ways in which the priests and people could participate in them. Many of these additional rituals were in place in Jesus’ time, and in some cases Jesus used them as background for his message and even compared himself to them in his teaching.

Until the second temple was destroyed by the Romans in AD 70, each day throughout the Fall festival of Sukkot or Tabernacles a special water pouring ritual was performed.  The priests descended the hill on which the temple stood, dropping down to the pool of Siloam in the City of David. There, they would fill a golden pitcher with pure sparkling water from the spring and carry it back up to the temple where the water was ritually offered by pouring it into a silver cup at the corner of the altar.  The people of Jerusalem lined the paths along which the water was brought and thronged the court in the temple to witness the ritual which was performed with celebration and great joy.

The waters poured out in the ceremony held a number of meanings for festival goers of the first century. The ritual was connected to the rainfall of the coming year and was accompanied by prayers for rain and for blessings on the earth and its produce.  On a spiritual level,  the water offering was also associated with the waters prophesied to flow out of Jerusalem in the Messianic kingdom:  “And it shall be in that day, that living waters shall go out from Jerusalem....” (Zechariah 14:8, and also Ezekiel 47:1-12).  But perhaps most importantly, the ceremony was also connected to the giving of God’s Spirit.  The waters were tied to the promise found in Isaiah 44:3: “For I will pour water upon him that is thirsty, and floods upon the dry ground:  I will pour my spirit upon your seed, and my blessing upon your offspring.”

If we read the Gospel accounts carefully, we find that it was on the seventh day of the festival (called “Hoshana Rabbah” in Hebrew – the “Great Hosanna” or “Great Salvation”) that Jesus stood up in the midst of the crowds thronging the temple courtyard and called out:  “Let anyone who is thirsty come to me and drink. Whoever believes in me, as Scripture has said, rivers of living water will flow from within them” (John 7:37-38).  When Jesus’ words are seen in the context of the water ceremony, they come alive – and the way they were perceived by his ancient Jewish audience becomes much clearer.  Jesus’ statement was doubtless received with amazement and perhaps in some cases with disbelief or doubt, for rather than making a simple analogy using water in an abstract sense, Jesus clearly was tying the water ceremony and its meanings to himself – as the One from whom blessings flowed, and as the One who would make the  Spirit of God available.

But Jesus did not stop there.  Each night of the Feast of Tabernacles, in the outer temple courtyard, thousands of worshippers would gather to watch another ritual unfold.  Once darkness fell, pious citizens carrying lit torches would dance in the court to the musical accompaniment of instruments played by the Levites.   Even more impressively, great lamps of gold were raised, with four golden bowls at the top of each lamp.  It is said that all of Jerusalem glowed with the light from this ritual celebration in the temple courtyard.

Knowing about this ritual helps us to understand why, on the morning of the day after the last day of Sukkot, on “the 8th day festival,” Jesus used the ceremony to explain his own role to the crowds of worshippers remaining in the temple courtyard. This is recorded in the Gospel of John that tells us: “When Jesus spoke again to the people, he said, ‘I am the light of the world. Whoever follows me will never walk in darkness, but will have the light of life’” (John 8:12).  For those who had not heard Jesus’ statement of the day before – and for those who had – this new statement was momentous.  In comparing himself to the brightness of Jerusalem with its awe-inspiring ritual of light, Jesus was making a clearly Messianic claim in calling himself the Light of the whole world. These were truly profound statements.

So these rituals of water and light provided the themes of two of Jesus’ most important  “sermons” on his own identity.  But  Jesus’ words not only identified him, they also remind us that we are called to participate in spiritual events that go far beyond  physical rituals – to let God’s Spirit flow through us like water, and to reflect the Light of the world in our own lives.

​There are some areas of life where understanding needs to precede action.  When we visit a doctor or other medical professional, for example, we want them to understand what the situation is and what is needed before they take any action in prescribing medications or treatments.  In cases like that, understanding obviously has to come before action. 
     
But in other areas of life we find situations where this “normal” way of things is reversed, and we simply have to act before we understand, counterintuitive as that may sound.  Falling in love might be a good example – we have to experience love before we can really understand it.  Following God’s instructions is often one of these situations. No amount of philosophizing can help us understand why it really is more blessed to give than to receive, for example – it is only when we do give that we begin to understand how we are blessed in giving. But it is easy to forget that sometimes action has to come before understanding. We may make the mistake of not acting on what we see in the word of God because we don’t understand why we should do or not do a certain thing.

Yet the Bible is very clear about the reality of “action before understanding” when applied to its teachings.   Notice, for example, how David expressed this fact in the Psalms: “The fear of the Lord is the beginning of wisdom; all who follow his precepts have good understanding” (Psalm 111:10). This is not saying that if you have good understanding you will follow God’s ways (though that is true, of course), but that following God’s instructions leads to understanding them.  Another verse that makes this same point is found in the book of Exodus. According to many translations, directly after God gave the Ten Commandments and other laws to ancient Israel the people said: “All that the Lord has said we will do, and be obedient” (Exodus 24:7 NKJV). But the Hebrew literally says “we will do and we will hear” or “we will do and we will understand.”  Here again, as in many other instances, doing comes before “hearing” – action before understanding.

In the New Testament the principle is spelled out even more clearly. The Gospel of John records Jesus saying: “Whoever has my commands and keeps them is the one who loves me. The one who loves me will be loved by my Father, and I too will love them and show myself to them” (John 14:21).  This does not mean something esoteric and mystical – by “showing” himself to those who are obedient, Christ simply meant that they would come to understand and know him, just as we say “Ah! I see it now” when we come to understand something. But once again, the order is action before understanding.

In fact, this principle lies at the very heart of much of what the New Testament tells us. Compare these two very important verses in the book of Acts: “Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit” (Acts 2:38); “And we are His witnesses to these things, and so also is the Holy Spirit which God has given to those who obey Him” (Acts 5:32).    Now the apostle Paul taught very clearly that: “The person without the Spirit does not accept the things that come from the Spirit of God but considers them foolishness, and cannot understand them because they are discerned only through the Spirit” (1 Corinthians 2:14).  When we put these verses together we see that we cannot understand spiritual things until we receive the Spirit of God, and we have to act – to repent and be baptized – before we can receive the Spirit.  So action must come before full understanding even from the very beginning of the Christian life.

The important thing for us to remember is that this principle does not only apply to us as new Christians – it applies to us every time we see some new guidance in God’s word.  The instruction may be clear as to what we must do, but we may only understand the guidance once we follow it – that is simply the way God often teaches us.  

Many of the individuals mentioned in Hebrews’ great “Faith Hall of Fame” chapter (Hebrews 11) understood that faith means we must sometimes act before we understand – we must obey before we fully comprehend.  These people seem to have learned a lesson we all must learn in the course of the Christian life: that faith often enables our obedience and our obedience often enables our understanding. 

​It’s clear that we have entered the age of the infographic. So it makes sense that the publishers of the New International Version of the Bible brought out the NIV Quickview Bible which (usually) effectively summarizes many aspects of the Biblical narrative into easily accessible and interesting infographics.  

The infographic we look at here, “Teachings of Jesus in the Gospels,” provides a good example of the value of this kind of presentation for rapidly conveying important data.  The first thing we notice in this graph is the huge preponderance of Christ’s teachings regarding “Spiritual Life” – far greater in number than even those on the Kingdom of God. Yet herein lies a problem in that we don’t know what criteria the producer of graphics of this nature utilized in dividing the verses on these topics – many of which overlap. For example, many of the verses where Jesus is speaking about “Spiritual Life” are clearly in the context of what has been called “Kingdom Living” – living according to the principles of the Kingdom of God in this life now, and when this is taken fully into account, the balance between the “Kingdom of God” and “Spiritual Life” categories might be quite different. Further, many of the verses regarding “Last days and judgment” may actually be relevant to the Kingdom of God.

On the other hand, the graphic is successful in showing us several things. Even if we ignore possible or probable overlaps, we can still see the centrality of some of these great themes of Jesus’ teaching; and some – such as marriage and family – may come as a surprise.

As with any other infographic, we must always ask ourselves what other ways the pie could have been sliced. For example, if we made a category for “Prophetic statements,” it would have to include many of those in the “Kingdom of God” category, as well as all those from the “Jesus' death and resurrection” and “Last days and judgment” categories. As such, at as many as 480 verses, it would clearly become the second largest category. But we can do some of this re-cutting of the pie by simply adding relevant categories to form new ones.  If we are willing to take the time to do that, graphs of this type become even more significant.    
Most infographics are also limited in the ability they give us to distinguish between real and apparent significance. I would presume that the Parable of the Lost Coin is included in the section on “Money and Treasure,” but if we read that parable we find it is not about money as much as it uses money as a metaphor for something else.  In cases like this we need to be careful that we do not think that Jesus put more stress on the importance of money than he really did – something an infographic can’t really show us.

Ultimately, then, by their very nature, infographics are always going to be limited in the degree that they can be specific about details, but the one we have chosen here represents particularly difficult data to present.  The graph still shows us interesting and important things, however, and if we think about it, we can see just a little bit more clearly what Jesus talked about.

A PARAGRAPH TO PONDER


​Church history is a treasure box, not a map. As Christians, we do not honor our forefathers and mothers by seeking to return to their times; rather, we honor them by receiving their wisdom and learning from their victories and failures. We retrieve from the past the elements and tools needed for faithfulness today. No golden age of Christianity existed in the past, only an unbroken line of broken sinners saved by the grace of God and empowered to transmit the gospel to the next generation.

Extracted From:  Trevin Wax,  This Is Our Time: Everyday Myths in Light of the Gospel (2017).

​Scriptures in Question:  Ezekiel 29:10  Isaiah 19:21-25
 
“… I will make the land of Egypt a ruin and a desolate waste from Migdol to Aswan, as far as the border of Cush.” (Ezekiel 29:10).
​ 
“So the Lord will make himself known to the Egyptians, and in that day they will acknowledge the Lord. … In that day Israel will be the third, along with Egypt and Assyria, a blessing on the earth. The Lord Almighty will bless them, saying, ‘Blessed be Egypt my people, Assyria my handiwork, and Israel my inheritance.’”  (Isaiah 19:21-25).
 
The most obvious answer to the apparent discrepancy between the two scriptures above, and others like them, is that they address different times. Ezekiel speaks to a time close to his own when Egypt would fall to outside invaders – as it soon did, in fact, to the emerging Babylonian and Persian Empires.   On the other hand, Isaiah speaks to a more distant time of millennial peace when the future nation of Egypt will be blessed for its obedience.

But there is another aspect to understanding scriptures like these.  Ancient Egypt is represented with a kind of “split personality” in the Bible.  On the one hand it is sometimes shown quite negatively, and on the other hand it is sometimes shown in a much more positive light. Egypt and Israel shared a common border in the ancient world, just as they do today, and this fact led to a great deal of interaction between the two lands – some of which was of a negative and some a positive nature.

Many scriptures speak of the national sins of ancient Egypt (Isaiah 19:1-25, etc.), and ancient Israel was repeatedly warned not to follow its example in many things – ranging from religious customs (Ezekiel 20:8, etc.) to trusting in horses and chariots for their national protection (Isaiah 31:1, etc.).  But most scriptures giving a negative view of Egypt do so by using it as a symbol of slavery and bondage, as the Bible records it had been for the Israelites.

On the other hand, although Israel left Egypt in the Exodus, the land of the Nile remained a major superpower during most of Israel’s history, and it provided shelter for a large number of individuals mentioned in the Bible.   We see this even as early as the time of Abraham and Sarah who went to Egypt when conditions were difficult in the land of Canaan (Genesis 12:10-20), and we see the same thing in the life of Joseph, of course, when his brothers went to Egypt for food during a famine in Canaan.  Other biblical figures such as Jeroboam fled to Egypt for political asylum (1 Kings 11:40), and later, when the nations of Israel and Judah were overthrown and taken into captivity, many individuals fled to Egypt for refuge (2 Kings 25:26) – including the prophet Jeremiah (Jeremiah 43:5-7). In the New Testament, of course, Mary and Joseph also fled to Egypt with the infant Jesus to avoid persecution by King Herod.

So throughout biblical history Egypt played two very different roles – both as a land that had held Israel in slavery, and as a land that was a safe haven for many who escaped to it. Depending on the time and circumstances, Egypt was either an adversary or an ally, a place to flee or a place to flee to.

As a land symbolizing pride and oppression as well as refuge and protection, it is understandable that some scriptures speak of punishments that would come on Egypt and others speak of rewards.  The Bible shows that nations, just like individuals, are held accountable for their behavior, and so it is no contradiction that Egypt was prophesied to receive curses when it did evil and blessings when it did good.

As Christians, we come to understand that faith has two sides, two aspects, two dimensions. Call them what we may, our belief must include not only faith in the existence of God, but also faith in the nature of God – his goodness.

These dual aspects of belief and trust are summed up perfectly in the book of Hebrews: “And without faith it is impossible to please God, because anyone who comes to him must believe that he exists and that he rewards those who earnestly seek him” (Hebrews 11:6).  We must first believe that God exists and we must also believe in his just and good nature –  that he is a God who rewards righteousness.

But, basic as this might seem, we do not always understand that these two aspects of faith are the story of the Bible itself – that throughout the Scriptures God introduces and reveals himself to humanity in exactly these two ways.  If we start at the beginning, we find the existence of God is shown in the creation story of Genesis 1. The nature of God is then seen in the story of God’s gifts to humans – including the potential gift of eternal life – in Genesis 2.   The same two-part story is repeated in every major theophany of the Bible. God’s existence is shown to the Israelites in the fire and thunder on Mount Sinai (Exodus 19:17-20), and his nature is revealed to them in the law of love that he gives them there shortly afterward (Exodus 20:1-17).  There are dozens of smaller examples of this pattern throughout the Hebrew Scriptures. In words or actions, God reveals himself, then his nature.

Of course, the New Testament is no different. On numerous occasions Jesus is revealed as the son of God and then his nature is demonstrated in his works and teachings (Matthew 14:22-36, etc.). The reality of his divine existence is made especially clear to the key disciples in the visible transfiguration on the mountainside, and his nature as the son of God is then stated audibly (Matthew 17:1-5).  At the conclusion of his ministry, the same two principles are made evident in more symbolic yet equally real ways for all to see.  The identity of the Son of God is revealed to Jerusalem in the triumphal entry, and his nature, his sacrificial goodness, is revealed a few days later in his public crucifixion on behalf of all.  The expressions of these two bases of our faith are inseparable and reach backward and forward as we read the Scriptures – the Passover lamb, as a foreshadowing of Christ, was identified on the tenth day of the month and sacrificed separately on the fourteenth, and so on. Throughout the Bible we find God continually reveals himself and then reveals his nature. God appears and God blesses; God is and God acts; the great “I AM” (Exodus 3:14) is also the great “I DO” (Psalm 86:8).

Our faith in God must also follow the same development. It is never enough to simply believe God exists. As the apostle James tells us: “Show me your faith … You believe that there is one God. Good! Even the demons believe that – and shudder” (James 2:18-19).  That kind of faith is purely belief in God’s existence, and James shows that we must go beyond that.    The second half of God’s revelation of himself is always of his nature, and the second half of our faith that must be developed is always our trust in God’s nature.  As we saw above in Hebrews: “… anyone who comes to him must believe that he exists and that he rewards those who earnestly seek him” (Hebrews 11:6, emphases added).
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We must never be content in feeling that we are Christians because we believe God exists. The Bible shows from beginning to end that we must believe that –  then come to deeply know and trust the One we believe exists. We are reminded of this in almost the final words of the Bible which stress the existence and the nature of God: “Look, I am coming soon! My reward is with me, and I will give to each person according to what they have done” (Revelation 22:12).  Our faith is ultimately rewarded not because we believe God exists, but because we trust in the way he is and wants us to be. 

​Does God ever seem far away to you –  as though he were hidden from view and you cannot “see” his presence in your life? How can we know he is still there and just as desirous to work with us at times like that? Consider the biblical book of Esther. 

Our new article on the brave and beautiful Esther looks at some of the "hidden" aspects of the book and shows how they provide a valuable lesson for us. You can read the article here.

​We tend to think of the apostle Paul as a somewhat unique New Testament figure –  a spiritual giant in his own right who received a different calling and training from the other apostles. Yet despite the unique nature of Paul’s identity in the New Testament Church, in one sense the apostle’s ministry was not unique. It was at least foreshadowed in the work of a great Old Testament figure.

We see this fact from the beginning of Paul’s ministry.  In the autobiographical section of his letter to the Galatian Christians (Galatians 1:11-2:21), the apostle tells us that after his conversion “I did not go up to Jerusalem to see those who were apostles before I was, but I went into Arabia. Later I returned to Damascus” (vs. 17).

Paul telescopes events somewhat here, as Acts tells us that immediately after his conversion “Saul spent several days with the disciples in Damascus. At once he began to preach in the synagogues that Jesus is the Son of God” (Acts 9:20). It was either then, or “After many days had gone by, there was a conspiracy among the Jews to kill him” (Acts 9:23) that Paul “went into Arabia.”

Today we might presume that the “Arabia” Paul mentions was the same area that we call Arabia today – the Arabian Peninsula –  but in Paul’s day that was not the case.  In New Testament times Arabia referred to the area of Jordan, the Sinai Peninsula, and the territory on the northwestern edge of the Arabian Peninsula. It was this area that was made into the Roman Province of “Arabia” beginning in the second century.

That this was the area Paul had in mind when he said he went to Arabia is seen just a little later in the apostle’s letter where he wrote about the symbolism of Hagar: “Now Hagar is Mount Sinai in Arabia …” (Galatians 4:25 ESV, NKJV, etc.). In fact, of all the places in “Arabia” to which Paul might have gone after his conversion, it is more than likely that Mount Sinai would be the one to which he would have been drawn.  As a devout Jew steeped in the law of Moses and the Covenant made at Sinai, Paul might naturally have desired to go to that very area to pray, meditate and learn how the truth he had now come to see related to what he already deeply believed.  

Additionally, of course, Paul was fully aware of the story of Elijah who, after the prophet’s life became endangered, fled to Horeb, the Mountain of God also called Mount Sinai (Deuteronomy 4:10, 1 Kings 8:9, 2 Chronicles 5:10, etc.) where he was instructed by God (1 Kings 19).  In fact, Paul mentions exactly this incident in his letter to the Romans:

“…I am an Israelite myself, a descendant of Abraham, from the tribe of Benjamin. God did not reject his people, whom he foreknew. Don’t you know what Scripture says in the passage about Elijah—how he appealed to God against Israel: “Lord, they have killed your prophets and torn down your altars; I am the only one left, and they are trying to kill me”? And what was God’s answer to him? “I have reserved for myself seven thousand who have not bowed the knee to Baal.” So too, at the present time there is a remnant chosen by grace” (Romans 11:1-5).

In this passage Paul shows a similarity between his own situation (“I am an Israelite myself”) and that of Elijah, the remnant in Elijah’s time and the remnant in his own time.  The verses he quotes are from 1 Kings 19 –  the story of Elijah running to the mountain of God in Sinai. A number of scholars have pointed out that there are repeated echoes of the story of Elijah going to Sinai in what Paul tells us of his own trip to Arabia.  Just as Elijah stressed at Sinai, “I have been very zealous for the Lord God Almighty” (1 Kings 19:10), so Paul tells us he “was extremely zealous.” Just as Elijah complained at Sinai that his enemies were trying to kill him, so we saw in Acts that the Jews were apparently trying to kill Paul before his journey to Arabia. Just as God told Elijah to return to Damascus (1 Kings 19:15), so Paul returned directly to Damascus from Arabia (Galatians 1:17).  

As N.T. Wright has written, there are even more subtle parallels between the two stories.  Just as Elijah went to Sinai after zealously killing the prophets of Baal, so Paul, mistakenly but with equal zeal, went to Arabia after persecuting members of the Christian Church. Just as Elijah is told to return and anoint and thereby announce the new kingship of Hazael of Syria and Jehu of Israel, so Paul returned to announce the new kingship of Jesus as the anointed one – the Messiah (Journal of Biblical Literature, vol. 115, p. 689).

The similarities with Elijah do not stop with these parallel events.  One of the most significant aspects of Elijah’s ministry is recorded in his trip to the coastal area of Sidonian Zarephath (1 Kings 17:9-10), which Jesus himself used as a symbol of the Gospel going to the Gentiles (Luke 4:25-26).  Paul’s undoubted knowledge of the story of Elijah going to the Gentiles gives us even more reason to believe that he may well have seen himself as travelling in the footsteps of the zealous Old Testament prophet.

The autobiographical section of Paul’s letter to the Galatians shows us that God will always use zeal when he can guide it to his purposes.