Category: Bible

“You don’t have a soul. You are a soul. You have a body.”

The above quotation or some version of it is frequently attributed to C. S. Lewis, the famed 20th century Christian writer. However, C. S. Lewis never actually said this. In fact, as Christian as the above statement sounds, it has more in common with eastern mysticism and ancient dualistic philosophy than biblical teaching. Rather, the Bible teaches that every human being is neither body nor soul: he is both.

There has always been a strand of thinking in Christianity that has looked down on the physical body. The body is thought of like a sinful, degrading, and decaying prison from which every truly spiritual person should long to be free forever. Now, it is true that every Christian longs to be free from the sinful “flesh” or “law of sin” that is still present with Christians (Rom 7:21-23), but this “flesh” is different than the “flesh” of our physical bodies. Indeed, there is nothing inherently sinful about the human body since it was created without sin (Gen 1:26-31), is what our sinless Savior took on forever for our sakes (Phil 2:7; 2 Cor 5:21), and is again what we will be clothed with in the perfect world to come (Rev 20:4-6, 21:1-4). True also is the fact that we all long to be set free from the weakness, pain, and decay of our current bodies (2 Cor 4:16; 5:1-2). But this longing, as Pastor Babij stated so well in his Sunday sermon, is not a longing to discard absolutely the “clothing” of our bodies but instead to be fully clothed in glorified bodies (2 Cor 5:3-4). Indeed, the apostle Paul’s language in 2 Cor 5:1-4 suggests that being found “naked”—that is, without an appropriate body at all—is a wholly unnatural and unwelcome state!

Last summer, I talked about how we should regard our bodies when I preached through 1 Corinthians 6:12-20. One of Paul’s main points in that section of teaching is that the physical body and what one does with it matter to God. Of particular significance is 1 Corinthians 6:14 where Paul, in response to the notion that what one does in the body doesn’t matter since it will one day be destroyed, says, “Now God has not only raised the Lord, but will also raise us up through His power.” Notice how Paul counters the raised excuse about discarding our bodies by citing the coming resurrection; we are going to get our bodies back. Notice also how Paul poignantly refers to what will be raised in that resurrection: not merely “our bodies” but “us.” In other words, the raising of our bodies is the raising of “us” ourselves, for we are our bodies. Indeed, consider how many times the Bible describes the resurrection as the raising of persons, not mere bodies! And this only makes sense when we see our bodies as part of what we are, part of what it means to be human. Consider, too, that the unrighteous also will one day be raised with new bodies, but these bodies, frighteningly, are resurrected to experience forever torment, not forever blessing (Dan 12:2; John 5:29; Rev 20:5, 11-15).

I used to wonder why the Bible makes such a big deal about the resurrection if being in heaven with Christ is already “paradise” (Lk 23:43; Phil 1:23), but I think I’m coming to see the answer more and more. God is not against the material world but is in fact determined to restore and complete the “very good” physical-spiritual creation he began (Gen 1:31). He created us to need bodies, and God is pleased to provide bodies for us one day after the manner of Christ’s own body, bodies so glorious that we can now only partly understand (1 Cor 15:35-56).

2 Corinthians 5:4 (NASB 95), For indeed while we are in this tent, we groan, being burdened, because we do not want to be unclothed but to be clothed, so that what is mortal will be swallowed up by life.

Questions to Consider:
1. How do you regard your body?
2. How does your body’s coming resurrection, either unto glory or unto shame, impact the way you view your body now?
3. How should your body’s coming resurrection impact the way you live now?

One of the most common prayer requests, after the request for help and healing amid sickness, is the prayer for wisdom. Indeed, all of us frequently find ourselves asking God for the knowledge or skill for living life and handling difficult situations—like those we heard about in the Sunday sermon. The Bible itself commends such prayers and even offers a guarantee.

James 1:5 (NASB95), But if any of you lacks wisdom, let him ask of God, who gives to all generously and without reproach, and it will be given to him.

What a promise! If you need wisdom for life and ask God, God says that he will happily provide it to you! But the question is: how will God provide you his wisdom?

We may suppose that, when we pray for wisdom, God will just secretly zap down know-how to us from heaven, but this is a faulty expectation. Though God is certainly capable of miracles, even the imparting of immediate, supernatural knowledge (e.g. 1 Cor 12:8-10), he chooses in this age to work through much less flashy means. For example, though God could speak his saving gospel directly to sinners or send his angels out as supernatural heralds (cf. Acts 9:3-8; Rev 14:6), God chooses instead to use a “weak” church of redeemed sinners and the “foolish” declaration of the gospel to save souls (1 Cor 1:18-30; Rom 10:14-15). In a similar way, God answers our prayers for wisdom not by spectacular signs and wonders but by giving us understanding as we pursue certain practical means to wisdom. Let’s briefly consider those means; I can think of four:

1. God’s Word. God primarily provides us wisdom as we study and hear explained his perfect revelation. After all, the Bible itself claims to be our complete and sufficient wisdom for life, as it is the very mind of Christ (1 Cor 2:16; Col 1:28; 2:2-10; 2 Tim 3:16-17; 2 Pt 1:2-4). Therefore, if we want to know true wisdom, we need to know God’s word (Prov 1:7; Psa 19:7-11). Expect that God will equip you with wisdom in response to prayer as you seek out and submit to his word.
2. Good Counsel. The Bible over and over again commends the wisdom of seeking the instruction, advice, and correction of those who are wise (e.g Prov 1:5; 11:14; 19:20; Eccl 7:5). Though all human counsel must be sifted through the perfect counsel of God’s word (Rom 3:4; Acts 17:11; 2 Pt 1:19), those who are knowledgeable and more experienced than we are can give us great wisdom for both spiritual and practical matters. Expect, then, that God will answer your prayers for wisdom as you obey his word of wisdom and seek out personal discipleship and instruction.
3. Thorough Observation. In the book of Ecclesiastes, many of Solomon’s wise conclusions come by way of observation, from what Solomon actually witnessed and carefully considered in his life under the sun (e.g. Eccl 4:1; 8:17; 9:11). Though our own study of life functions best when guided by God’s word and assisted by wise teachers, we can gain wisdom by our own observation and experience. Indeed, the Bible itself commends the gathering of information before giving an answer (Prov 18:13, 15; cf. Gen 18:21; Dt 17:6; Mt 18:16). Along with the above, therefore, expect that God will answer your prayers for wisdom as you diligently study the realities of the world and of your particular situation.
4. Painful Discipline. Often neglected in the application of James 1:5 is its context (vv. 1-18), which is all about suffering and trials. Specifically, James 1:2-4 clarify that we should rejoice amid trials because of what those trials bring us: completion of what we lack. And what do we lack? Well, righteousness, Christlikeness, and…(v. 5) wisdom! Thus, a main exhortation in verses 2-5 is to let God’s training trials instill in us the very wisdom for which we pray. Let us expect, then, that God will answer our prayers for wisdom by the formative and corrective discipline he provides (Prov 3:11-12; Heb 12:4-11).

We will all have moments in our lives when we just don’t know what to do. Those are perfect times to ask God for wisdom! But we need to do so with proper expectations. If we belong to Christ, God will answer our prayer by the means of wisdom God has ordained—and not with exhaustive knowledge, as if we could become masters of the world (Dt 29:29; Eccl 8:16-17), but with sufficient knowledge, with whatever we truly need to act rightly in our situation. Let us therefore both pray and act in faith to receive God’s promise.

Questions to Consider:
1. If we are not seeking out God’s ordained means for wisdom, are our prayers for wisdom really sincere? Should we expect God to answer them? Compare James 1:6-8.
2. Even though God’s wisdom to us is not exhaustive or able always to guarantee earthly success, why should his promise and provision of wisdom nevertheless fill us with confidence for facing life?
3. Where do you need wisdom right now? Are you praying for it? Are you following up with pursuit of God’s ordained means of wisdom?

For today’s meditation, I’d like to offer a little quiz. Please take a look at the ten comparisons below and answer in your mind which action (action A or action B) is holier, more pleasing to God, and worth more eternal reward.

1. (A) Working as a pastor or (B) working as a salesman.
2. (A) Praying for your spouse or (B) kissing your spouse.
3. (A) Listening to a sermon or (B) listening to music.
4. (A) Giving a meal to a homeless person or (B) making a meal for your own family.
5. (A) Teaching someone the Bible or (B) teaching someone a trade.
6. (A) Driving a cheap minivan or (B) driving an expensive sports car.
7. (A) Remaining celibate or (B) getting married.
8. (A) Eating a kale salad or (B) eating a Big Mac.
9. (A) Drinking lemonade or (B) drinking wine.
10. (A) Wearing a suit to church or (B) wearing shorts to church.

If you answered mostly A, then you may be prone to asceticism; you are more likely to be suspicious of pleasure and to believe that holiness mainly consists of doing “spiritual” activities and exercising self-denial. You are also more likely to regard those engaging in side B activities as indulgent worldlings.

If you answered mostly B, then you may be prone to libertinism; you are more likely to be suspicious of “spiritual,” self-denying activities and to insist that full enjoyment of Christian liberties is what really pleases God. You are also more likely to regard those engaging in side A activities as over-pious prudes.

However, if you sensed that neither A or B is necessarily holier and that both can glorify God when embraced at the appropriate time and with a reverent heart, then you are understanding the wisdom of Scripture and of Ecclesiastes 8:16-9:10 in particular—our recent sermon passage.

The Bible never provides a strict hierarchy of what is pleasing to God (nor a strict hierarchy of sins). Still, the Bible is clear that suffering for the Lord (1 Pt 2:19-20; 1 Tim 4:7-8) and enjoying God’s gifts on earth both glorify God (1 Tim 4:3-5; 6:17). And, really, Solomon urges both actions throughout Ecclesiastes by exhorting us to fear God despite evil’s apparent profitability (Eccl 5:7-8; 7:15-18; 8:10-13; 11:9; 12:13-14) and to enjoy life despite life’s many frustrations (Eccl 2:24-26; 3:12-13, 22; 5:18-20; 9:7-10; 11:9-10).

Now, one should never use enjoyment of God’s gifts as an excuse to ignore clear biblical commands and priorities (i.e. 1 Pt 2:2; Heb 10:25; Gal 6:10; Mt 28:19-20), violate one’s or another’s conscience (Rom 14:14, 23; 1 Cor 10:25-29), leave stumbling blocks in one’s life (Mt 5:29-30; 18:6-7; Rom 14:20-21), or pursue idolatrous fulfillment (Ezek 14:1-8; 1 Cor 10:1-14; 1 John 5:21; Jer 2:13). Nevertheless, we should remember that the one who goes through life without taking time to enjoy God’s good gifts not only greatly afflicts himself (Eccl 6:3-6) but also dishonors God, the gracious giver of all good things (James 1:17; Rom 1:21; Acts 14:17).

Ecclesiastes 9:7, Go then, eat your bread in happiness and drink your wine with a cheerful heart; for God has already approved your works.

Questions to Consider:
1. Is there really a division in life between sacred and secular activities? Why or why not?
2. Are the activities of side B above always glorifying to God? When would they not be? What about side A?
3. If God were to assess you today, what would he say about the way you’re using your life, both to serve him and to enjoy his gifts?

As I’ve been meditating more on Sunday’s sermon, I thought it would be profitable to consider Ecclesiastes 8:1-15 from the perspective of those who are in authority. Though the passage is written primarily for those under authority, there are some important implications in the passage for husbands, parents, bosses, ministry leaders, public officials, or anyone else serving as an authority over others. Here are five applications for authorities that come to my mind from the text.

1. Set Realistic Expectations. One of the frustrations of life under the sun is that even those who want to lead with full wisdom, justice, and success will not be able to do so. Wisdom cannot guarantee great outcomes (Eccl 7:15), some issues just don’t have perfect answers (Eccl 1:15; 7:13), even righteous authorities are beset by weakness and sin (Eccl 7:20-22), and many who should submit to authorities simply will not do so—at least, not always (Eccl 7:21, 29). Every wise authority, therefore, needs to understand and accept the vaporous reality into which he is stepping.

2. Own Your Imperfections. Authorities are always tempted to cover their faults and even punish or ignore those who point out sins. Yet the Bible’s teaching about the benefit of accepting counsel and correction applies to authorities also (Eccl 7:5). In fact, an authority who owns his failures and seeks to make things right with those mistreated not only shows himself to be under the highest Authority but also makes it easier for other persons to submit (Eph 6:9).

3. Seek to Improve. While leaders should know that they will never be perfect, they should nevertheless always be looking to improve. After all, the righteous exercise of authority honors God and benefits man, both those in authority and those under their care (Prov 16:12; 29:2). Authorities must not be lazy, but, out of fear of God and God’s coming assessment of rulers (Eccl 8:12-13), should seek to reward good and punish evil more accurately and more quickly (cf. Eccl 8:10-11). There is reward in the final judgment for righteous rulers just as there is for the righteous ruled (Mt 25:21).

4. Encourage Submission. If obeying even imperfect authorities is God’s wisdom from Scripture, then authorities should encourage those under their care to submit for the submitters’ own benefit. We see this kind of reasoning used in the Bible for children and parents (Ex 20:12; Eph 6:1-3), subjects and rulers (Rom 13:3-4), and church members and church elders (Heb 13:17). Of course, seeking to persuade others to submit in this way will likely backfire if those so charged do not see the exhorting authority himself submitting to God (Ps 50:16).

5. Enjoy Life. Just as those under authority can lose hope over oppressive circumstances or worry about how authorities will act in the future, so, too, can those in authority despair or become prone to anxiety. Leadership can be very stressful, especially when important decisions turn out poorly, those under authority do not readily submit, or there is the possibility of losing one’s position. But leaders, too, must learn not to worry about the future and instead fear God and enjoy God’s good in the present (Eccl 8:15). Trouble is simply part of life, even for authorities, yet God will bring his people through (Mt 6:25-32). After all, even authorities do not uphold themselves; God does (Ps 127:1-2; Eccl 8:8). God’s counsel to authorities is simply to fear him, act in wisdom as best they can, and then leave the rest to God (Mt 6:33-34).

Ecclesiastes 8:15 (ESV), And I commend joy, for man has nothing better under the sun but to eat and drink and be joyful, for this will go with him in his toil through the days of his life that God has given him under the sun.

Questions to Consider:
1. Why are unrealistic expectations about leadership so dangerous for someone in authority?
2. What are some other applications for authorities from Eccl 8:1-15?
3. How can you apply the above principles in the authority relationships you have in your life?

One question I received after Sunday’s sermon about obeying authority and avoiding trouble is how Christians can give up seeking revenge without becoming those on whom others simply trample. I thought the question was good for our church to think about, so I offer it here with my briefly outlined response. Practically speaking, what can Christians do to protect themselves from oppression while they wait for God’s time of justice (Eccl 3:16-17; 8:6-7)?

1. Avoid. A Christian should be as shrewd as a serpent and as innocent as a dove (Mt 10:16). He should avoid putting himself in situations where someone can mistreat him and even be willing to flee dangerous scenarios (cf. Prov 22:3; Mt 10:23). For example, if a Christian knows that the police in a certain country tend to extort bribes, he should avoid interacting with the police of that country. Or, as another example, if a child knows that his parent acts cruelly when drunk, he should temporarily stay away from that parent if he can.

2. Speak. Suffering Christians should be ready to confront evil for what it is and appeal for the perpetrator to stop (e.g. John 8:48-49; John 18:19-23; Acts 22:25-29; 2 Sam 13:11-17). For example, if a Christian woman is sexually harassed by her boss at work, she need not simply suffer in silence. She should make clear to her boss that he is wronging her and ask him to stop, even giving him reasons why it is wise and beneficial for him to do so. She might also warn him of relational, legal, and even divine consequences should he persist.

3. Get Help. While an individual Christian might not have the ability to enforce consequences against evil, he can appeal to legitimate authorities who can (Rom 13:3-4). Some examples: a wife who is being physically threatened by her husband should call the police, a Christian worker being mistreated by a manager should appeal to higher authorities at his job, and a Christian wife enduring constant berating from her “Christian” husband should follow Matthew 18:15-20 to get the church involved.

4. Do Good. Sometimes, even after all the above, a wicked person remains able and determined to afflict a Christian. But another powerful weapon Christians have at their disposal is doing good. We often move too quickly past the words of Prov 25:21-22 (and Rom 12:20-21), but God’s word says that doing good to those who do evil tends to convict them and even compel them to change (cf. 1 Peter 3:1-6). Now, of course, the ultimate goal of righteousness should always be to please the Lord regardless of whether others change or not (Mt 5:38-48). Nevertheless, we should be encouraged that doing good to those who do evil is a powerful force against the evildoers’ consciences.

5. Pray. Though listed last here, prayer is not a last resort to seek when all other options fail. If we remember that God is in control of all people, events, and even afflictions (Isa 45:7; Prov 21:1), then prayer should be central to how we respond to people sinning against us. We should pray for changed hearts, for endurance through suffering, and for justice against our oppressors (Lk 18:7-8). God listens to the prayers of his people, and, at the right time, he will deliver (Ps 35:10).

Because we live in a fallen and vaporous world, probably no one will be completely free from injustice (Eccl 3:16; 5:8-9; 8:9). Nevertheless, because we fear God and want to honor his ordained authorities (Rom 13:1-2), we must not sin in the way we seek justice (Rom 12:17-19). God has given us practical steps we can take to mitigate mistreatment, but, ultimately, we must commit to following our Lord’s example in suffering for the sake of righteousness (1 Pt 3:14-22). Like our Lord, we know that God will reward and vindicate us when his kingdom of righteousness and justice comes (Jer 23:5).

1 Peter 3:17-18, For it is better, if God should will it so, that you suffer for doing what is right rather than for doing what is wrong. For Christ also died for sins once for all, the just for the unjust, so that He might bring us to God, having been put to death in the flesh, but made alive in the spirit.

Questions to Consider:
1. How does one balance the wisdom of fleeing danger with the wisdom of avoiding the danger of flight itself (Eccl 8:3)?
2. Is it always wise to speak and confront evil? Compare Eccl 8:3-4; Prov 9:7-9; Prov 26:4-5; and Mt 7:6.
3. How can you apply the above strategies to situations of suffering you find yourself in right now?

We humans have an incredible ability to forget. This power is so great that not only do we fail to remember when we have no visual reminders, but we also forget even in the presence of reminders. Like Israel, we can easily grow numb to memorials of God we already have, either by treating them lightly or by simply ignoring them altogether. Therefore, considering the Sunday sermon, not only must we purpose to remember God by the creation of new memorials, but we must also purpose to remember God by revived and sober reflection on old memorials. Allow me to share a few examples I’ve been thinking about.

The Ring

One memorial that many of us have is the wedding ring. Though wedding rings are not commanded in Scripture, they serve as reminders of what Scripture does command in marriage: a vowed commitment to love, serve, and remain faithful to your spouse no matter what (Eph 5:21-33; Prov 5:18; Mal 2:14). Truly, your wedding ring commemorates your entry into a happy but serious covenant love relationship with your spouse, yet how often is this sober monument totally forgotten or ignored! Every time you remain apathetic to your spouse’s needs and desires, speak to your spouse in proud anger, or seek romantic and sexual fulfillment outside your spouse, you contradict your memorial and the vow associated with it. Though the world may be content to ignore and even cast off wedding rings, we Christians should be different, especially since God will hold us to our vows (Mt 19:1-12; Eccl 5:4-7).

The Rainbow

Another often forgotten memorial is the rainbow. Many in the world today, of course, only see the rainbow as a statement of homosexual pride/advocacy and remain ignorant of the rainbow’s true significance. However, even we Christians often forget for what the rainbow really stands. I once joked in Sunday school that, if we really knew what the rainbow was all about, we would stop decorating nurseries and children’s rooms with scenes of the rainbow and Noah’s ark. The rainbow is a memorial of a time when God wiped out thousands if not millions of people in a furious global flood judgment on sin (Gen 6:5-7). After saving a mere eight people and a pair of all land and sky animals, and after acknowledging that man’s continually evil nature would not change after the flood (Gen 8:21), God nevertheless promised never to destroy the whole world again with water (Gen 8:21-22; 9:11). God then set his bow in the clouds—hanging up his weapon, as it were—as a continual reminder to himself and to us (Gen 9:12-17). Thus, the rainbow ought to be a wonderful but sobering memorial to us of man’s sinfulness, God’s judgment, and God’s patient grace.

The Cross

Probably the most forgotten memorial among Christians is, ironically, the cross itself. The cross has become a universally recognized symbol of Christianity, though understanding of the cross’s precise meaning varies. For some, the cross is a symbol of pious fashion, for others, of cultural and political conservatism, and for still others, of militant intolerance. Originally, though, the cross was a symbol of the most humiliating and painful death a person could suffer. Indeed, the ancients designed crucifixion to be the slowest and most agonizing demise possible and for only the worst criminals—hardly a symbol with which one would want to identify! But the amazing gospel truth is that, to save sinners like you and me, the son of God not only became a man but also was obedient to sacrifice himself in death, even death on a cross (Phil 2:7-8). Christ endured crucifixion, having nothing but contempt for its humiliation, then rose again and later ascended to the right hand of God (Heb 12:2). In other words, the symbol of shameful death became a symbol of triumphant life in Christ! Thus, the cross has become an appropriate visual reminder of what it means to be a Christian, and Jesus declared that no one could be his disciple except the one who also took up the same cross of shameful death to follow Jesus into triumphant life (Lk 9:23). But do we often think about the true meaning of the cross, even as we wear it or see it behind the pulpit each Sunday?

Visual memorials are only as good as the mind prepared to use them. May God help us not only in creating new memorials but also in reviving and thinking soberly about the memorials we already have.

Questions to Consider:
1. What other memorials of God do we have? Are we still paying attention to them?
2. Each of the above memorials have a wonderful and sobering aspect. Do you think about both sides?
3. Having considered anew some important visual reminders of God, where do you need to repent and put on new righteous steps of faith?

I want to return to Ecclesiastes 7:23-29 today as a few people asked me the same question regarding that passage over the last two weeks; I thought it would be useful to address the question publicly. The question is: How does Solomon’s teaching about not being too trusting fit with the Christian call to love and serve others? After all, doesn’t love “believe all things” (1 Cor 13:7)?

The answer is that genuinely loving others and wisely remaining guarded are not mutually exclusive actions; actually, God calls us to both. Consider that Jesus commands his disciples, on the one hand, to “love your neighbor as yourself” (Mt 22:39), to “love your enemies and pray for those who persecute you” (Mt 5:44), and to “not judge so that you will not be judged” (Mt 7:1). On the other hand, Jesus also commands his disciples to “be as shrewd as serpents and innocent as doves” (Mt 10:16), to “beware of men, for they will hand you over to the courts and scourge you in the synagogues” (Mt 10:17), and to “beware of the false prophets, who come to you in sheep’s clothing, but inwardly are ravenous wolves…You will know them by their fruits” (Mt 7:15-16). Furthermore, Paul commands the Thessalonians not to “despise prophetic utterances” but also to “examine everything” and “hold fast to that which is good” (1 Thess 5:20-21; cf. 1 Cor 14:29; 1 John 4:1). Paul also commands his apostolic representatives to appoint qualified elders in various places but without laying hands on anyone “too hastily and thereby shar[ing] responsibility for the sins of others” (Titus 1:5; 1 Tim 5:22). In various settings, then, Christians are called to extend and receive loving ministry without acting naively or recklessly.

As for 1 Cor 13:7 and the description that love “believes all things,” the verse certainly cannot be advocating blind trust in everyone and in whatever they say. Such would contradict all the verses cited above as well as common sense. A better understanding of the phrase is that love has faith in all things, that is, love is full of faith in God no matter the circumstances or people. In his commentary on 1 Corinthians, Gordon Fee puts it well when he says,

In saying “love always believes” and “hopes,” Paul does not mean that love always believes the best about everything and everyone, but that love never ceases to have faith; it never loses hope. This is why it can endure. The life that is so touched by the never-ceasing love of God in Christ (cf. Rom. 8:39) is in turn enabled by the Spirit to love others in the same way. It trusts God in behalf of the one loved, hopes to the end that God will show mercy in that person’s behalf.

Certainly, when it comes to the ambiguous words and actions of others, love will “believe the best” in the sense that love will refuse to condemn without sufficient evidence or choose to pronounce authoritatively what is going on in another’s heart (Rom 14:1-4; Mt 7:1-2). After all, love is not partial or prejudiced (James 2:1, 4). But, while full of faith and hope, love is not naïve.

What are some practical examples of wise love in action? One example is our church’s child protection policy; while we do not believe any adult in our midst targets children with evil intent (or vice versa), we know that such can happen at churches, even with people who seem to be the kindest and most trustworthy. So rather than cancelling children’s ministry, we will pursue it in a wise way that does not give opportunity for secret abuses or baseless accusations. Another example is giving to the homeless. Homeless persons will often ask for money, yet it is well known that some homeless use any received money on vices and not practical needs. So should one simply stop giving to the homeless? No, but neither should one be naïve. Give in such a way that you can be more confident that your giving does good: give food instead of money, help a person get connected to already provided state resources, or give money to someone only after you’ve gotten to know the true reason for his poverty. A final example is rebuilding marital trust after adultery. After the trauma of exposed adultery, the sinning spouse may claim repentance and then ask for forgiveness and acceptance again. But shattered trust is not so easily restored, especially after repeated violations. So rather than naively giving full trust again or refusing to forgive and give any trust, the wise and loving Christian will say, “I am willing to begin rebuilding our relationship and trust again.”

In sum, love and guardedness are not mutually exclusive principles. But even when we act in wisdom, letdowns and betrayals will still occur. This is why, as I said two weeks ago, our trust must ultimately not be in any person but in the God who is sovereign over all people and circumstances. When our trust rests with the perfectly reliable God, we can have a love that “believes all things.”

Questions to Consider:
1. Have you ever naively believed the best about someone to your own or others’ hurt?
2. What is the difference between sinful prejudice and wise guardedness?
3. Where has a past betrayal in your life caused you to overreact and no longer extend loving ministry?

Our sermon text this last Sunday focused much on bewaring the forbidden woman (or man) and fleeing from her miserable trap. But how should you respond to the sermon if forbidden romantic or sexual relationships are no struggle for you? Indeed, how should you respond to any sermon regarding a life issue in which you are already walking wisely and faithfully? We can be tempted to tune out of sermons or sections of the Bible that we do not think matter to us, but the truth is that “all scripture is inspired by God and profitable” (2 Tim 3:16). Even if a passage does not seem immediately applicable to our lives, we should still profit from it. Below are five questions to think through when the sermon doesn’t appear to apply to you.

1. How can I grow further in this area? Even if we know the Bible well and are walking in holiness, we should never believe that we have spiritually “arrived.” The exhortation from Scripture to the faithful is to “excel still more” (1 Thess 4:1, 10). When you hear a message you’re already applying, thank the Lord for the gracious work he has already done in your life, but then consider how you can shore up areas in which you have grown complacent and grow to be even more like Christ.

2. How can I prepare for the future? Oftentimes a passage of Scripture will teach us something that may not be directly applicable now but will be in the future. We should not wait till that future time to seek God’s truth, as we may not have the same opportunity and willingness later. Consider that the books of Proverbs and Ecclesiastes were written primarily to young people who had not yet experienced what these books describe, but those young ones were to prepare! So should we store up God’s truth in our hearts for the times that we will especially need it (Ps 119:11).

3. How can I apply the same principles to other areas of life? While the Bible does give special instruction to particular life issues, we should remember that the core truths about sin, holiness, and the gospel apply to every area of life. For example, you may not struggle with the snares of the forbidden woman or experience the misery of bondage to her, but is there another area of life for you where a similar reality applies? Has a different sin ensnared you and started producing its ruinous effect? Is there something else from which you need to flee with your eyes set on Christ? After all, just as the Bible calls us to flee immorality, it also calls us to flee idolatry, which is the root of every kind of sin (1 Cor 6:12, 18; 10:14; 1 John 5:21).

4. What does this passage teach me about God? Similar to the above question, we should remember that every teaching of the Bible is an insight into the glorious character of God. Therefore, even if we already understand and apply a passage, we should worshipfully consider anew what the passage emphasizes to us about God: his holiness, his faithfulness, his love, his wisdom, etc. The Bible says that beholding the face of Christ is how we are transformed, so we should take the opportunity in every passage to consider how we see our Lord’s face (2 Cor 3:18).

5. How can I help others in this area? While our first thought when hearing a sermon should be how we can apply it to ourselves, we should also consider how we can help others apply it. You may be walking in the faithful wisdom of Eccl 7:23-26—praise the Lord! But you are a member of Christ’s body, and other parts of his body may be struggling. Those other members need your help, and if you won’t help, not only will Christ be dishonored, but the whole body will suffer—you included (1 Cor 12:26). Therefore, let’s make it our habit to consider how we can honor Christ and bless his body by helping others apply that which we are already applying ourselves.

I’m looking at another Bible question this week, this time about an event in the ministry of Jesus.

Question: After Jesus cast out the legion from the demoniac, why did the people plead with Jesus to leave their region? Matthew 8:34, “And behold, the whole city came out to meet Jesus; and when they saw Him, they implored Him to leave their region.”

In one sense, this question is the same question that Matthew wants the reader to ask: why would anyone ask the Savior to leave, especially after such an amazing miracle? However, when we look at the context and at the parallel accounts in Mark and Luke, we find our explanation. Right before the account of the demoniac in Mt 8:28-34 is the account about Jesus calming the storm (Mt 8:23-27). In both events, there is a terrible danger afflicting people (deadly storm and violent lunatic), and in both events the Lord Jesus exercises his power and authority to bring an amazing deliverance. The reaction in both events is also the same: not celebration but fear.

As many have noted: more frightening than a storm outside the boat is God in the boat. In the same way, more frightening than a legion-possessed man is the holy God who can command the wicked demon horde to depart. Such events are especially fearful for people who know that they are unholy (cf. Lk 5:8-9). Thus, Mark 5:15 says, “They came to Jesus and observed the man who had been demon-possessed sitting down, clothed and in his right mind, the very man who had had the ‘legion’; and they became frightened,” and Luke 8:37 records, “And all the people of the country of the Gerasenes and the surrounding district asked Him to leave them, for they were gripped with great fear.”

Now, while we can understand the people’s reaction, it was still a wrong and tragic choice, reminiscent of Adam and Eve’s choice to hide from God in the garden after they sinned (Gen 3:7-8). Though God is the holy and powerful judge, He is also the compassionate savior. Our natural inclination is to run from God and hide our sins, but there is no hope in such a course. True hope is found only by repentance and faith in the Lord Jesus, who lived, died, and rose again specifically to save sinners from their sins (Mt 1:21).

The Bible is clear that attitude is important. Though many religions in the world reduce righteousness to mere external actions, God tells us in his word that even good works done with the wrong heart attitude are displeasing to God (e.g. Isa 29:13; 1 Cor 13:1-3). The question might therefore arise: should I refrain from external obedience until my heart is right? For example, should I refuse to give until I can give cheerfully (2 Cor 9:7)? Should I abstain from prayer until my heart is able to forgive others (Mk 11:25)? Should I stop serving until my heart again genuinely overflows with love for God and others (Lk 10:27)? After all (the thinking goes), surely it is worse to obey God hypocritically than not to obey at all!

While the above thinking may sound pious, it often functions as a mere smokescreen for continued sin. It’s true that God hates hypocritical obedience, but God also hates outright disobedience. A person ought not to console himself, for example, in his not serving his spouse by saying, “At least I am not being hypocritical; I do not love her in my heart, so I will not pretend to love her in my actions.” The man sins both by not loving her in his heart and by not loving her in his actions. The solution for the man is not merely to wait around until his heart changes. Instead, he ought immediately to deal with his own heart before God and to return to the loving service God calls him to do.

Consider how Jesus rebukes and calls to repentance the Ephesian church in Revelation 2:2-5. After commending certain aspects of their obedience, Jesus says:

But I have this against you, that you have left your first love. Therefore remember from where you have fallen, and repent and do the deeds you did at first; or else I am coming to you and will remove your lampstand out of its place—unless you repent.

Notice how Jesus excuses neither loveless good works nor a lack of good works. Instead, Jesus calls the church both to return to their “first love” and to “the deeds you did at first.” And this full repentance needs to happen immediately, lest Jesus come with judgment! In a similar way, we should not test the Lord by using a bad attitude to excuse ongoing disobedience; rather, we must quickly repent before the Lord in both attitude and actions. Not only will such repentance help us avoid painful discipline, but we will also soon be able to taste again the goodness of Christ (Ps 34:8).

Questions to Consider:
1. Some might listen to the Sunday sermon on Luke 10:38-42 and feel inclined to withdraw from all service to others in order to devote themselves to Christ. Why is this the wrong application?
2. Sometimes our old, sinful flesh will make us feel like we do not want to obey Christ, even though in our hearts we do. How should we persevere against flesh-informed feelings?
3. Where do you need to return to both devoted discipleship and happy service?