Proverbs 2

Note the key word in Proverbs 2 is paths or τριβουσ (Gk.). This chapter is about the way of wisdom and the path of fools.

How Do We Grow in Godliness?

The question was raised, “How do we become more godly?” But before we can answer the question it is always important to define terms. What is meant by godliness? A simple breakdown of the word reveals that godliness is to become more like God. Yet this pursuit itself also necessitates clarification, for was this not the pursuit of Eve when she ate the fruit of the Tree of the Knowledge of Good and Evil: “For God knows that when you eat of it your eyes will be opened, and you will be like God, knowing good and evil (Gen 3:5).” What is meant by godliness is not the pursuit of becoming God himself, but becoming like him in his holiness: “Speak to all the congregation of the people of Israel and say to them, You shall be holy, for I the LORD your God am holy” (Lev 19:2; cf 11:44-45).

So, to be godly, to some degree, means to be holy. How then do we become godly or holy? Three charges were given: 1) Fear the Lord, 2) Love the Lord, and 3) Be Passionate for the Lord. What is the biblical basis for these charges? How does Fearing, Loving, and Being Passionate for the Lord cultivate godliness and holiness?

FEAR … LOVE … PASSION

There is one text that beautifully weaves these three charges together:

“And now, Israel, what does the Lord your God require of you, but to fear the Lord your God, to walk in all his ways, to love him, to serve the Lord your God with all your heart and with all your soul (Deut 10:12)

God requires things of his people. According to the text it is fearing him, walking in all his ways, loving him, and serving him with all of your heart and soul. The commands to love and fear the Lord are straight forward. The command to “be passionate” for the Lord is more subtle, the essence of which is captured in the phrase “with all your heart and with all your soul.” Among other things, we are to fear and love him, yet we are to do this with every bit of our being, with PASSION!

This is good, yet we have not addressed the main question of how these three charges relate to holiness? Let's look at a few other texts to make some connections:

FEAR THE LORD

Fearing the Lord Leads to Holiness

Fearing the Lord means turning away from evil. I understand this to mean that one should turn away from that which defiles and destroys thus rendering the person “unholy.” (Porv 3:7)

Holiness is Completed in the Fear of the Lord

The manner in which we become holy is in fearing the Lord, that is, we believe his blessings or curses which are promised to those who obey or disobey him (2Cor 7:1)

LOVE THE LORD

The greatest commandment is to love the Lord (Mat 22:37). To love anything more than God is the sin of idolatry. To love any thing more than God is ungodly for God himself loves God above all other things. Therefore to love God as God loves God, is to love God above all things. Consider the motivation of why God does what he does; it is for his own name's sake (Isa 37:35; 43:25; 48:9, 11; Ez 20:9,14,22; 36:22).

BE PASSIONATE TOWARD THE LORD

We are commanded to be zealous and passionate because God himself is zealous and passionate. We are commanded to love God with all of our heart and all of our soul (Deut 4:29;6:5; 10:12; 11:13). Why must we love God in this way? Because when God determines to do something he does it with all his heart and with all his soul (Jer 32:41).

God has sent his son to redeem and purify – make holy – those who are passionate for good works (Titus 2:14). Whatever we do, we should do it with passion and zeal as unto God for God himself is a consuming fire (Heb 12:29).

Let us Delight to Fear the Lord

In the words of Nehemiah when he went before the Lord to inquire his help for the rebuilding of the walls of Jerusalem he prayed,

O Lord, let your ear be attentive to the prayer of your servant, and to the prayer of your servants who delight to fear your name, and give success to your servant today, and grant him mercy in the sight of this man.”

There is a form of delight that is to be found in fearing the Lord. A tremor inducing passionate love of God. Like a rock climber who scales a precipice for the exhilaration or a scuba diver who plunges into the abyss for the thrill, so we are to delight in the fear of scaling the majesties and plunging the mysteries of God. This is how we are set apart. This is how we grow in godliness.

Meditations on the Proverbs 2:10

Proverbs 2:10

"For wisdom will come into your heart, and knowledge will be pleasant to your soul"

I went to hear Tim Keller speak last Tuesday and he gave an illustration that struck me to the point that I had to apply it. He told of how when he was young he recalls an experience at camp that changed his life forever. He took a class on "How to Study the Bible" in which the teacher took a well known passage: "I will make you fishers of men" (Mat 4:19), and made the kids go sit under a tree and for 30 minutes meditate on the text in order to find 50 observations. He found all he could in the first 4 minutes, the problem was that he still had another 40 minutes left. Slowly he plugged away until all 50 were found. When the teacher gathered them back together she asked for observations that were life changing. She wrote them down and ... [excuse the break ... I had to go kill a mouse that was scampering around the shop] ... then asked how many found the life-changing-observation within the first 5 minutes ... no one raised their hands ... the first 10 minutes ... no one ... 15 minutes ... only a few ......

So here is a 30min meditation on Proverbs 2:10. I will simply write down Observations (insights that are found in the text), Thoughts (insights derived or implied from the text), and Questions (inquiries about the text):

6:26am

1. O - The word "for" indicates a grounding clause which creates the foundation for what was previously stated
2. O - the text says the wisdom "will come into" one's heart
3. T - "into" implies that wisdom is not naturally within the heart of a man but is found outside himself in another source
4. Q - what are the requirements for wisdom to come into one's heart?
5. O - the verse is paralleling wisdom||knowledge, come into||be pleasant to, and heart||soul
6. T- wisdom is often associated with the mind yet here it is connected with the heart
7. T - There are things that are "pleasant" to the soul, and there are things that are not. The text seems to indicate that knowledge had not always been pleasant to the soul.
8. Q - what if knowledge is not pleasant to the soul? How could one change this?
9. O - Both the entrance and pleasantry of wisdom and knowledge are set in the future. Note it does not say, "wisdom is in your heart" (static) or "knowledge is pleasing" (status).
10. T - Faith must be exercised in order to embrace the future benefits of wisdom and knowledge.
11. 6:42am
12. Q - why will wisdom come in? Why will knowledge be pleasant?
13. T - I think the connection between "coming into" and "being pleasant" are important. Wisdom and knowledge are not merely to be permitted into one's heart, but that their presence must be pleasing to the soul. If my heart were a sick patient in a hospital room and knowledge were to come visit me. He may have permission to enter the room, but if I do not delight in his presence, I dishonor his visitation and rob us both of the joy that could have been had in that moment.
14. O - v5||v9 and v6 "For the LORD gives wisdom"||"For wisdom will come into your heart"
15. Q - From whence comes wisdom and knowledge? The answer is in v6 - from the LORD's mouth, that is, His word
16. T - Rewritten logic of the text, "Wisdom will come into your heart, and knowledge will be pleasant to your soul, therefore if you make your ear attentive to wisdom and incline your heart to understanding, then you will understand righteousness and justice and equity"
17. 6:59min

Boy, I didn't even get 25! insights from the text!!!! in 30 minutes.

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Meditations on the Proverbs 2:7-8

Proverbs 2:7-8

"He stores up sound wisdom for the upright; he is a shield to those who walk in integrity, guarding the paths of justice and watching over the way of his saints."

I get three pictures as I ponder the phrase "He stores up sound wisdom."

Joseph in Egypt

The first picture of God storing up wisdom makes me think of Joseph storing up grain in the time of plenty (Gen 41:35). Joseph was not acting foolishly by building bigger barns as in the parable of the Rich Fool (Luke 12:13-21). Rather this was an act of wisdom and obedience, for the Lord had informed him of the coming famine. Therefore, each season of harvest that Joseph stored up, was a sign of faith in the Lord's word. When the famine struck, Egypt was spared because of the "sound wisdom" that was stored up for the upright.

The Challenge of the Lord to Bless

Or I think of the challenge of the Lord to his people to:

bring the full tithe into the storehouse, that there may be food in my house. And thereby put me to the test, says the Lord of hosts, if I will not open the windows of heaven for you and pour down for you a blessing until there is no more need (Mal 3:10)

God had stored up for his people blessings that he wanted to shower down upon those who obeyed him, those who were upright. Do we seek him in this way? Do we believe that He stores up sound wisdom for those who trust him, or must we do our own storing up, a kind of unauthorized "famine-insurance."

The Birds do not Store Up

The final picture is that of the ravens that do not store up grain for themselves (Luke 12:24). This may seem like a counter point, but think of the implication. Why don't they store up grain? Because they know that God will feed them. In other words, he has stored up "sound wisdom" in the form of food for those who trust in him, the upright.

Proverbs 1

Friday Night Evangelism: Acts 4:23-31

Review

Let's take a look at what we have covered so far and I especially want you to notice any themes that emerge in this review:

· Acts 1 – Jesus commissions the disciples to be his witnesses to the ends of the earth, but they must wait until they have received the baptism of the Holy Spirit. They gather themselves in the upper room and devote themselves to prayer (1:14, 24).

· Acts 2 – As they are gathered together for prayer the Holy Spirit comes upon the disciples. Peter explains to the crowd the “speaking in tongues” as a sign of the resurrection of Jesus (2:24, 32) and his Lordship (2:36) so that the people would repent (2:38). The Lord adds to their number and the people devote themselves among other things to prayer (2:42).

· Acts 3 – Peter and John are going up to pray and encounter a lame man whom they heal (3:1). Peter then explains the miracle as a sign of the resurrection of Jesus (3:15, 26) and his Lordship (3:18, 20) so that the people would repent (3:19).

· Acts 4 – Peter and John are confronted by the Sanhedrin about the miracle. The Jewish leaders command them to be silent but Peter, acknowledging the uniqueness and Lordship of Jesus, overrides their command with that of Jesus' which was to be his witnesses to the ends of the earth.

Tonight we finish the later half of chapter 4 where Peter and John are released and return to their friends. They share with them the threats of the leaders which provokes them to pray corporately.

Do you see a pattern? How often did Luke record that the disciples were praying together?

Corporate prayer was in ever chapter. Why? Because corporate prayer, and not just individual prayer, is an integral part of evangelism. But there is something more intriguing about this latter occasion. How does this instance stand out among the previous occurrences?

Read Acts 4:23-31

What was different? This is the first time we hear an extended prayer referencing the OT. All previous quotations of OT passages were sermons, but this is the first prayer. In chapter 1 we do hear them pray to the Lord about selecting Judas' replacement, but chapter 4 is more extensive and includes an OT quotation. Luke could have easily shortened this section and simply stated that they prayed for God to embolden them, but he doesn't. Why? Why does he take the time to write out this prayer and its connection with Psalm 2?

I think this is what Luke is teaching: Trials and tribulations are not setbacks but the sovereign plan of God who by his hand brings them to pass.

I'm not intending on trying to debate this issue. I commend my thoughts for your evaluation. But let me show you where I am getting this from and why I think it relates to us and evangelism.

Think of the two greatest “setbacks” for the disciples prior to the resurrection. I'm sure the greatest one would be the crucifixion of Christ. The one whom they thought would conquer Rome and establish his kingdom was instead crushed by Rome thus dismantling in the minds of the disciples any hope of a kingdom. The second I'm sure would be the betrayal and suicide of Judas. One of their closest comrades was the culprit who brought about the demise of their Teacher. How would you handle those apparent “setbacks?”

The resurrection of Christ revolutionized their understanding of these events. Was the betrayal of Judas a setback? Was the crucifixion of Christ a failure? No, they were both predestined by God and foretold by scripture. Notice the parallelism that Luke draws between the two events:

Judas’ Betrayal

1:16 Holy Spirit spoke by the mouth of David concerning Judas

- Psalm 69

- Psalm 109

1:16 Scripture had to be fulfilled

- Judas' betrayal of Jesus was foretold by scripture and not an after thought

• They prayed for God to choose a replacement
• Afterward a rushing wind fills the house and they are filled with the Holy Spirit and Peter speaks the word boldly.

Christ’s Crucifixion

4:25 Holy Spirit said through the mouth of our father David ... (concerning the Gentiles and people of Israel)

- Psalm 2

4:28 God's predestined plan had to take place

- The Gentile's and Israel's murder of Jesus was planned out before hand

• They prayed for God to embolden them and continue to work signs and wonders
• Afterward the place is shaken and they are filled with the Holy Spirit and continue to speak boldly.

The events of Judas’ betrayal and Jesus’ murder were sin, yet these events were ordained by God:

3:17-18 - “And now, brothers, I know that you acted in ignorance, as did also your rulers. But what God foretold by the mouth of all the prophets, that his Christ would suffer, he thus fulfilled.

How did God fulfill the prophecies? He fulfilled them through the ignorance and sin of the people. Do you see where I'm getting my conclusion? Trials and tribulations are not setbacks but the sovereign plan of God who by his hand brings them to pass.

I bring this up because the sovereignty of God was the foundation of their plea for God to grant them boldness and to work miracles. Therefore it must be our foundation for the similar plea. I'm not sharing this because I am fearful that we might experience trials and tribulations. I say this because if we are faithful witnesses of Jesus we will experience trials and tribulations.

And often the best time to lay this foundation is not after hardship has struck, but beforehand, so that we can be prepared and persevere. Consider the Aesop fable of the fox and the boar.

One day a fox came across a boar rubbing his tusks on a tree. Inquisitive, the fox asked what he was doing. “I'm sharpening my tusks for when the dogs and hunters come.” The fox looked around and saw no sign of harm and then said, “But I don't see any dogs or hunters.” “There is no time to stop and sharpen my tusks when the hunt is on.”

I want us to be prepared for persecution, by recognizing God's sovereign hand in all of our trials and tribulations. Therefore, let us continue to ask God to grant us a boldness to speak the word while he continues to stretch out his hand to heal, and signs and wonders are performed through the name of Jesus.

Additional Resources

Audio

• A Prayer that Brought the Holy Spirit Down – Piper

Article

• Courage in Prayer – A short commentary on Acts 4:23-31 focusing on prayer

Meditations on the Psalms 38:9

Psalm 38:9

"O Lord, all my longing is before you; my sighing is not hidden from you."

I had thought for a long while that it was more noble and honoring to God to ask of God one time. And then believe that it was answered. To ask God repeatedly was a sign of unbelief. To broach the topic more than once was an indication of impatience. I have since changed my thinking.

Although repeating a request or raising the same issue can stem from an unbelieving heart it does not necessarily mean this. In fact, to NOT bring up the topic may be a sign of pride or self-sufficiency. We are commanded to pour out our hearts before the Lord (Ps 62:8).

Think of it this way. If we do not confess to the Lord the longing of our hearts then to whom will we go? We are going to go somewhere or to something or to someone. At stake is the goodness and honor of God. Either we think God is not good or is unable to help us and thus we remain silent. But only for a short while ... if we do not present our longings to God we will seek satisfaction elsewhere. We were wired for this. If we starve ourselves of good food it will not be long before we break down and gorge ourselves on junk. If we do not find God as our all satisfying solution then we will seek out alternative answers. This is a deadly sin, pride masquerading as humility.

God is honored when we come to him every time we are needy, because the giver gets the glory! When we approach God with the longings of our heart we are saying to him, "You alone can satisfy. I look to nothing else but you." Therefore, we must present all our longings before Him and hide not our sighings. He alone can satisfy. He gets the glory; we get the joy.

O Lord, satisfy me this morning with your steadfast love that I may rejoice and be glad today. Lord you know the longings of my heart. You know my sighing. Be my help. For you, O Lord, do I wait. Answer me quickly lest I be like those who go down to the pit. Hide not your face from me. Be gracious to me and bless me and make your face to shine upon me, that your way may be known on earth and your saving power among all nations.

Meditations on the Proverbs 1:32

Proverbs 1:32

"For the simple are killed by their turning away; and the complacency of fools destroys them."

Turning away from what? The context is about reproof and counsel. Those who despise discipline hate life and therefore will be killed by their own decisions. Rather than doing the hard and humble thing of changing, they remain as they are and turn away from the harder road.

Complacency! This is a death bomb. To cease to be hot or cold is another danger. It is like a man who just looks at food and does not care to eat any. His complacency with destroy him. I think complacency is the antithesis of "the fear of the Lord." A man who senses danger when standing on the edge of a precipice is wise to be cautions if he cares for his life. But the one who is "fearless" will often act foolishly.

Meditations on John 6

Is Everyone Drawn to Jesus?

Believe me, I do not have this all figured out, but these are some of the thoughts that are running through my head as I wrestle through the passage in John 6.

The entire book of John has some of the strongest language when it comes to "predestination" or "election.” Although these terms are not used in John, the concepts are frequented. Chapter six has some bold statements on understanding who it is that believes in or comes to Jesus. In Reformed terminology this is called irresistible grace (the "I" in TULIP), not that no one can resist God's grace, but that when God chooses, He can overcome all resistance such that it becomes "irresistible.”

Returning to John 6, I believe that "coming to" Jesus and "believing in" Jesus are interchangeable. Notice the parallel in v35:

"I am the bread of life; whoever comes to me shall not hunger,

and whoever believes in me shall never thirst."

Jesus then expounds upon those who do not believe in/come to him v36:

"... you have seen me and yet do not believe ..."

Why have they not believed in Jesus? Why have they not come to Jesus? I think the next verse gives us a subtle clue. They have not come to Jesus, because they were not given to him by the Father v37:

"All that the Father gives me will come to [believe in] me, and whoever comes to me I will never cast out."

If the Father had given them to Jesus, according to 37a, they will come to Jesus. The later portion of the verse also indicates that if they come to Jesus they will not be cast out or “lost” as v39 states:

"I should lose nothing of all that he has given me ..."

Notice the order. First, the Father gives to the son. Next, those who are given come to Jesus (believe in him). Finally, those who have been given will not be cast out or lost. So why were the particular Jews in chapter six not coming to Jesus? They did not come to Jesus because the Father had not drawn them v44:

"No one can come to [believe in] me unless the Father who sent me draws him."

Now, you may think that I am reading into this, but then in the closing verses of the chapter, John uses Judas as the primary example of this teaching. Follow the logic of Jesus' statements in v60-71:

"When many of his disciples heard it [his teaching on eating his flesh and drinking his blood], they said, “This is a hard saying; who can listen to it?” But Jesus, knowing in himself that his disciples were grumbling about this, said to them, “Do you take offense at this? Then what if you were to see the Son of Man ascending to where he was before? It is the Spirit who gives life; the flesh is no help at all. The words that I have spoken to you are spirit and life. But there are some of you who do not believe.”

Here Jesus is now going to give the ground of the previous statement, the reason why some do not believe:

(For Jesus knew from the beginning who those were who did not believe, and who it was who would betray him.) And he said, “This is why I told you that no one can come to me unless it is granted him by the Father.”

Why did he tell them that no one can come to him apart from the Father? Why are these disciples not believing in him? Why are they turning away? Answer: They are not coming to him because the Father has not granted it (v65), the Father has not drawn them (v44) But why did the others remain? Was it their own choosing? No, Jesus had chosen them each for a task, even the one who would betray him.

After this many of his disciples turned back and no longer walked with him. So Jesus said to the Twelve, “Do you want to go away as well?” Simon Peter answered him, “Lord, to whom shall we go? You have the words of eternal life, and we have believed, and have come to know, that you are the Holy One of God.” Jesus answered them, “Did I not choose you, the Twelve? And yet one of you is a devil.” He spoke of Judas the son of Simon Iscariot, for he, one of the Twelve, was going to betray him.

So, why did Jesus tell them that no one can come to him unless the father grants it? Because he wanted to explain the unbelief of those who turned away and the one who would soon betray. For this reason, I cannot say that everyone is drawn to Jesus. Because according to John 6, Judas was not drawn to Jesus, as evidenced by his unbelief, for if he had been drawn, he would have believed and would not have betrayed Jesus.

Meditations on the Proverbs 1:31

Proverbs 1:31

"Therefore they shall eat the fruit of their way and have their fill of their own devices."

What is "their way" and "their own devices?" Working our way backward we see it is:

• despising reproof and disregarding counsel (v30)
• dismissing the fear of the Lord and hating knowledge (v29)
• disowning reproof and and ignoring counsel (v25)
• disregarding the Lord's hand and refusing to listen to him (v24)
• hating knowledge, delighting in scoffing, and loving being simple (v22)

In Improv terms, this is blocking the Lord. In real life, this is called foolishness and wickedness. To persist in this manner will lead one to death. The rule of life by which you live will be applied to you. To close your ears to the Lord's reproof will only close his ears to your cries for help (v28).

O Lord, give me ears to hear your reproof. May I seek counsel while it can be found. May I choose the fear of the Lord. May I love knowledge. O Lord, how I love your chastisement, how I welcome your rebuke. May I walk in the way of the wise and so enjoy their fruit and find my fill in the counsel of the upright.

Friday Night Evangelism: Acts 4:1-22

Acts 4:1-22

What is in a Name?

A crippled man had just been healed and the Jewish leaders wanted to know what caused this miracle, by what name Peter and John had done it. What the leaders were asking, was not merely for Peter and John to give a name, but by what power or authority they were able to perform the miracle. The terms in this case are synonymous:

And when they had set them in the midst, they inquired,”By what power or by what name did you do this?” (v7)

The leadership knew that it had taken a supernatural power to heal the man. The evidence of the miracle was literally standing before them, thus they could not deny it (v16) nor say anything in opposition to it (v14). Yet they did attempt to silence the disciples. Why? Why would anyone want to stop this? Certainly some of them must have had family or friends who were in need of such a miraculous healing. Why then would they attempt to stop this? Because it opposed their worldview and threatened their authority. Recall the audience in the opening verse:

… the priests and the captain of the temple and the Sadducees ...

Luke explicitly tells us why the leaders were so upset: because [Peter and John] were teaching the people and proclaiming in Jesus the resurrection from the dead (v2). Not only did the disciples message directly oppose their doctrine, for the Saducees did not believe in the resurrection, but it also condemned them, for the disciples were accusing them of crucifying and rejecting the Christ (v10-11), the very one in whose name Peter and John had healed the cripple.Thus, the healing validated the disciples words which in turn vilified the Jewish leaders.

And so the leaders attempted to silence the disciples, creating a clash of authorities. On the one side, the Sanhedrin charged them not to speak or teach at all in the name of Jesus(v18). Yet on the other side, Jesus had commanded them to be his witnesses throughout the world (1:8). Thus Peter and John respond to the elders, “Whether it is right in the sight of God to listen to you rather than to God, you must judge, for we cannot but speak of what we have seen and heard”(v19-20). Think about this, the elders had seen and heard, yet they refused to accept who Jesus was. However, the disciples could not but speak of what they knew to be true that:

There is salvation in no one else, for there is no other name [or authority] under heaven given among men by which we must be saved. (v12)

The Problem of Pluralism

A similar clash of authorities takes place every time we teach and proclaim in Jesus' name. We may not experience opposition tonight to the degree of the disciples, but we will face opposition on a personal level. To claim that Jesus is the only way, that “there is no other name under heaven given among men by which we must be saved” is a direct affront to the common pluralistic philosophy of this age. The claim of exclusivity is seen as naive, prejudice, intolerable, and the very cause violence done in the name of religion.

Objections from Unbelievers:

“You Christians are so arrogant to think that Jesus is the only way. Christianity is too exclusive and intolerable of other religions. I believe that there are many paths to God.”

Whenever addressing objections it is important to address the assumptions or blind spots underlying their comments. For instance, what is the underlying assumption or blind spot with the previous objection? They assume that they are not exclusive, but that they are tolerable. You cannot come out and say this, because they will most likely deny it since they are blind to it. So you must ask questions to expose these assumptions:

Q: What do you mean by exclusive?

I: That Christianity is the only true religion and that all others are false?

Q: Do you mean that Christians think that they are right and everyone else is wrong?

I: Yes.

Q: Do you think that anyone who thinks this is arrogant?

I: Yes.

Q: Do you think Christianity is a good religion and that they are right?

I: No, or course not.

Q: So according to your own definition you must be arrogant as well.

I: What?

Q: You said that anyone who thinks that he is right and others are wrong is arrogant. You think that you are right, but that I as a Christian am wrong; therefore, according to your own definition you too must be arrogant. Do you see that your claims are just as exclusive as mine? You exclude me. I exclude you. So let's stop saying that Christianity is exclusive and you are not.

Another series of questions may go like this:

Q: Why do you think Christianity is wrong?

I: Because I think there are many ways to God?

Q: Many ways that is except Christianity, right?

I: No, I think Christianity is only one way, but not the only way.

Q: Is that what Christianity says?

I: What do you mean?

Q: Christianity on its own terms states that Christ is the only way and that there is no other way to God but through Christ, not Buddha, not Muhammad, not one's self.

I: I don't think that is Christianity.

Q: Your name is Kevin, right?

I: No, it's Eric.

Q: That's what I said, Kevin. So tell me Kevin, you must be about 6'2” 230lbs and from an African descent, no?

I: I don't get what you're trying to say.

Q: Sure you do. Just because I say your name is Kevin and that you have these characteristics, doesn't mean that it is true. I don't tell you who you are, you tell me who you are. If I then go to a friend and describe you the way I think you are … 6'2” 230lbs and African American … I may think I'm describing you, but you and I both know that I am not. I'm talking about somebody else. Your name is Eric, which excludes all other possibilities (except nicknames). Truth by definition is exclusive. Christ must tell me what Christianity is, I don't define it, it defines itself and according to Christ, he is the only way, which excludes all others. Either I accept this or reject this, but this is the truth and I have no right to tamper with it.

Additional Resources

Book

• Reason for God - Keller

Article

• Stand to Reason on Pluralism

Video

• Great video on responding to the claim that all religious are the same or valid

Meditations on Proverbs 1:28

Proverbs 1:28

"Then they will call upon me, but I will not answer; they will seek me diligently, but will not find me."

This is a terrifying text. If the simple continue to love their simplicity ... if the scoffers continue to delight in their scoffing ... if the fools continue to hate knowledge ... then calamity, distress, and anguish await them.

But what is even more terrifying is that when they call for wisdom, she will not answer; when they seek it diligently, they will not find it. Why? Because they already rejected it. She spoke, and they would not listen. She stretched out her hand and they would not heed. In other words, they were deaf to her rebukes and blind to her reproofs. Therefore when calamity strikes them, they remain deaf and blind to what wisdom has to offer. Even though they seek her diligently they will not find her, because if they cannot hear her calling in the streets, they will never hear her anywhere.

Love Your Neighbor As Yourself?

Love My Neighbor as Myself

There have been countless conversations in the recent months where I could have sworn that my interlocutor made the audacious statement, “You have heard that it was said, 'Love our neighbor as ourselves,' but how can we love our neighbor if we do not even love ourselves?” Their logic goes something like this: “I must first learn to love myself that I may know how to love my neighbor.” This seemingly innocuous comment is actually a deadly poison that is infecting the churches. At the heart of the statement is the the exaltation of man over God. Not only is this logic a total reversal of the commandment itself but it is built upon a massive assumption: that my deepest problem is my lack of love for myself! If only I loved myself rightly, then I would know how to love others. Then I could receive God's love.

This thinking is rampant among believers. And those who hold it, guard it tightly. To oppose it, is seen as an affront against the person, as though we were being unloving. Therefore one must gently expose the serious blind-spot and destructive end of such a doctrine.

Blind-spot: Too late, you already love yourself

The person assumes that they don't love themselves, or at least not as much as they think they should. How does one unmask this lie? I could see the dialogue unfold like this:

Q: If I feed a person who is hungry, would you call that love?

I: Yes

Q: If I clothed a person who is naked, would you call that love?

I: Yes

Q: And if I protected someone from danger would you call that love as well?

I: Of course

Q: I'm confused. You told me you needed to learn to love yourself. And yet, do you not feed yourself, clothe yourself, and protect yourself. By your own admission you do love yourself.

I: But that's not what I mean.

Q: Now we're getting somewhere. What do you mean by love?

The reality is that we already know how to love ourselves. This is great news! We don't have to waste our time trying to learn something we already know how to do!

For no one ever hated his own flesh, but nourishes and cherishes it … (Eph 5:29)

The Destructive End: We Become what we Worship.

But this is also the bad news! We have turned this God built self-preservation into a man altered self-exaltation. You see, what we are really saying is not that we need to learn to love ourselves, but that we want to worship ourselves or rather, be worshiped by others. We want the attention and praise of man. And when we do not get it, we become depressed and develop a “low self-esteem.” In other words, our depression is a result of us not receiving what we think we deserve – the adoration of others. We will not say it in these terms, for that would unmask the real evil. No, we simply escape into self-pity, withdraw into ourselves, become offended, or stew in anger. But all of this is rooted in us believing that we deserve better.

Not until we destroy this idol, the worship of the image in the mirror, will we be able to experience true freedom, love, and joy. For we become what we behold. If our worship is focused on that which is finite, it will fade and it will fail. For all things were created as a sign post directing our attention back to the source and culmination of our joy, namely God. Therefore, if our worship is focused upon that which is infinite, it will be immeasurable and it will be eternal.

Do people go to the Grand Canyon to increase their self-esteem? Probably not. This is, at least, a hint that the deepest joys in life come not from savoring the self, but from seeing splendor. And in the end even the Grand Canyon will not do. We were made to enjoy God.

Are not the most joyful experiences found in the moment when you lose all sense of self as you are caught up in something far greater, far more splendid than you could have ever imagined? But we can only get to this point if the old dies allowing Christ to live in us and us for him.

Those who believe this no longer belong to themselves; they were bought with a price. They offer their bodies as a living sacrifice to God. For from him and through him and to him are all things. To him be the glory forever amen.

Meditations on the Proverbs 1:23

Proverbs 1:23

"If you turn at my reproof, behold I will pour out my spirit to you; I will make my words known to you."

What a beautiful promise to those who repent. God extends this to everyone who has ears to hear. Do not be simple and disregard this word or a fool and hate its wisdom. Do not disregard this word. You cannot know his word apart from his spirit. Note the parallel: I will pour out my spirit; I will make my words known to you. God must grant you his spirit in order for you to understand his word. Yet this is the paradox. How can a man turn at the Lord's reproof unless he understands the Lord's rebuke ... yet according to this passage, he cannot know the Lord's words of reproof apart from the spirit which he lacks. Thus, must initiate repentance. To turn at his reproof is evidence that He is working in us, lest we retain our hardened hearts.

O that the Lord would be merciful.

Meditations on the Psalms 21:6

Psalm 21:6

"You make him glad with the joy of your presence"

Do we find delight in being with God? It is a joy to be in the presence of those whom we love. We want to be around them and with them. How much more should this be true of the God of the universe, the one who created us. What a blessing it is to dwell with the Most High. When we fell, we were cast out of the presence of God. We were no longer permitted to walk with God in the Garden. How our hearts long to return to the Lord, for as St. Augustine has said:

You have made us for yourself. And our hearts are restless until they rest in you.

Meditations on the Proverbs 1:17

Proverbs 1:17

"For in vain is a net spread in the sight of any bird."

The Proverbs not only deserve our pondering, but they demand it. For the gems of these sayings are not scattered about the surface for anyone to pluck, but they are buried deep within for those who patiently seek them. The Proverbs are meant for us to understand "the words of the wise and their riddles." And to this task I now set my mind to think.

A father has been counseling his son (v8, 10, 15) to be aware of the schemes of the sinner. Their folly is plain to see, therefore do not "walk in the way with them" (v16). To illustrate this point he then says, "for in vain is a net spread in the sight of any bird." No bird that has any sense will fall prey to a trap that is laid before him. Therefore, the father is pointing out the "net" that these sinners are laying and counseling his son not to walk into it. If the birds have enough sense not to ensnare themselves with such a trap, follow their example. STAY CLEAR OF THESE MEN!

Meditations on the Psalms 17:15

Psalm 17:15

"As for me, I shall behold your face in righteousness;

when I awake, I shall be satisfied with your likeness."

What I find fascinating about this passage is how David compares himself with the "men of the world" (v14). Their portion is in this life (they have wealth, children, and an inheritance) but David's portion is the Lord himself. What is shocking is that wealth, children, and an inheritance are considered blessings from the Lord, yet David follows these blessings to their intended culmination, namely the worship of God. We must be more satisfied in God than in his gifts, in His Presences than with his presents.

But only those who are blameless will ascend his holy hill (Ps 15). Only those who are pure in heart shall see behold his face (Mat 5:8).

O Lord, make me pure. Hear a just cause, O Lord; attend to my cry! Give ear to my prayer from lips free of deceit! From your presence let my vindication come! Let your eyes behold the right! You have tried my heart, you have visited me by night, and have tested me, and you will find nothing; I have purposed that my mouth will not transgress.

Meditations on the Psalms 15:2

Psalm 15:2

"He who walks blamelessly and does what is right ..."

The previous Psalm just condemned all men as fools who have rejected God and do no good. Under such judgment, who then can sojourn in the LORD's tent or dwell on His holy hill (v1)? No one! For one of the requirements to ascend the mountain of the Lord is to do what is right! Yet "there is none who does good, not even one" (14:3).

Rather than being discouraging, this Psalm ought to evoke a sense of desperation. "If you do not save me I will perish! If you do not set your face toward me for good, I am ruined!" It reminds me of James 3:7 "For every kind of beast and bird, of reptile and sea creature, can be tamed and has been tamed by mankind, but no human being can tame the tongue. It is a restless evil, full of deadly poison." There are mainly two responses to this text: 1) Since I cannot control my tongue I am not responsible for what I say. 2) Since I cannot control my tongue I am condemned by everything I say. Only if God, the tongue maker, has grace upon me, will I be able to tame it.

I see this same idea in Psalm 14 and 15. All men are condemned, disqualifying anyone from dwelling on God's holy hill. Only the righteous can ascend ... thus God must impart this righteousness to us, lest we remain in our foolish rejection of God.

Meditations on the Psalms 14:1

Psalm 14:1

"The fool says in his heart, 'There is no God' ... there is none who does good."

Is the final comment categorical or linked to a subset of all people? In other words, is there no human being that does good, or is there no "fool" who does good? I think the evidence seems to point in favor of the latter conclusion for two reasons.

First, David is describing the characteristics of a fool, one who denies the evidence and existence of God. To reject the fountain of all goodness, truth, and beauty is foolish and strips the man of any ability to know and do good. One may object and say that there are many atheists who live morally upright, that God is not necessary in order to live a "good" life. But one must ask the question, "Who sets the standard for determining 'goodness?'" If God is the definition of what is good, then to reject him is to sever oneself from any ability to understand goodness.

Second, David also remarks later that "God is with the generation of the righteous" (v5). Therefore, there is a group of people who have not rejected God, who are righteous. What does it mean to be righteous if not to "do good?" God has a people for himself (v7), who call upon the LORD (v4), and have made Him their refuge (v6).

However, the second verse seems to extend the bounds "foolishness" to include all people. The term "the children of man," (v2) is a technical word for all humanity (see 11:4; 12:1, 8; 33:13; 53:2), including the fool and wise, the wicked and the righteous. As God observes humanity he searches to see if any "understand" or "seek" him (another translation reads, "walk wisely"). But there is none (v3). They have all turned aside and become corrupt, forsaking the way of wisdom and the path of righteousness.

Nonetheless, there seems to remain a distinction between the evildoers and the righteous (v4,5). Perhaps the previous verses did not include God's people, but is only a description of the "fool" who rejects God? This would be my conclusion if it were not for Paul who does see this Psalm as including God's people (the Jews) when he writes in Romans 3:9-12:

"What then? Are we Jews any better off? No, not at all. For we have already charged that all, both Jews and Greeks, are under sin, as it is written:

'None is righteous, no, not one;

no one understands; no one seeks for God.

All have turned aside; together they have become worthless;

no one does good, not even one.'"

All are under sin. All have acted foolishly. All have rejected God. All have become corrupt. All have severed themselves from the fountain of all goodness, truth, and beauty. Therefore, to seek God, to walk wisely, and to call upon the LORD cannot originate from us. They are gifts of God. Let all who possess these gifts rejoice and be glad.

Meditations on the Psalms 13:1

Psalm 13:1

"How long, O LORD?"

If there was ever a Psalm that captured the aching heart of a desperate man this is it. The journey in this Psalm is one that many have begun, but few have finished. It is easy to cry out to God when one is afflicted, "How long, O LORD?" But it is quite anther thing to come to rest in his steadfast love while the affliction remains.

I believe David wrote this in one siting, or at least within a short amount of time. I don't think that he wrote the first portion while in the affliction and then after he was delivered he penned the final stanza. I think he was able to compose it all in one situation.

David begins the Psalm with a litany of questions:

1. Will you forget me forever?
2. How long will you hide your face?
3. How long must I take counsel in my soul?
4. How long must I have sorrow in my heart all the day?
5. How long shall my enemy be exalted over me?

Then he pleads for God to act and gives his arguments:

1. Consider and answer me
2. Light up my eyes

1. Or else I will die
2. Or else my enemy will boast that he has prevailed
3. Or else my foes will rejoice because I am shaken

Then comes the turn in the Psalm. David petitions God, then pleads with him to act, and finally commits himself to the LORD

1. I have trusted in your steadfast love
2. My heart shall rejoice in your salvation
3. I will sing to the LORD

Notice David's final argument for why he is doing all this: "because He has dealt bountifully with me" (v6). In what ways has the LORD dealt bountifully with David seeing as how he is in the midst of an affliction? He has just cried out to God to save him from death and console his sorrowful heart? How then can he testify of God's bounty?

I think it is because by faith, David knew the answers to his petitions:

• The LORD will not forget me forever
• The LORD will not hide his face from me forever
• I will not forever take counsel in my soul
• This sorrow in my heart will come to an end
• My enemy will not exalt over me forever.

Though he experiences sorrow and suffering in the moment, he knows that it will not be forever, thus he is sustained in the midst of the affliction because the LORD has dealt bountifully with him, giving him sustaining grace.

Meditations on the Psalms 12:6

Psalm 12:6

"The words of the LORD are pure words, like silver refined in the furnace on the ground purified seven times."

The word of the Lord can be trusted. There is no imperfection, no impurity, no inconsistency. God's word has been tested as silver. The history of God's provision is evidence that his word can be trusted. It has stood the test of time. Contrast this with the words of man who "utters lies to his neighbor" and speaks "with flattering lips and a double heart" (v2). By the power of his tongue he is convinced that he will prevail for he boasts that there is no one above him who can counter his words (v4). But the LORD will "arise" and guard the righteous from the perverse speech and wicked threats of this generation (v5,7).

Friday Night Evangelism: Acts 3:1-21

Review

What was method we that Peter used when evangelizing at Pentecost that we talked about?

What’s the difference between inductive and deductive reasoning?

Read Acts 3:1-21

Compare and Contrast

Notice the pattern of the event in Acts 3 with Pentecost:

1. The narrative begins with the disciples seeking prayer (1:13-14; 2:1; 3:1)

2. A supernatural event takes place (2:1-4; 3:1-8)

3. The people respond in amazement (2:5-12; 3:9-11)

4. Peter stands up to preach and explain the purpose of the event (2:13-36; 3:12-26)

5. He uses inductive arguments to demonstrate 1) the identity of Jesus, 2) the reliability of the resurrection, 3) the people's culpability in murdering him, and 4) that this was God's plan.

In either event which comes first, the miracle or the message? The miracle. In Pentecost, the Holy Spirit first baptized the disciples with fire so that they spoke in different native tongues and then Peter stood up to preach. Here Peter and John heal the lame man and then Peter preaches to the people. There are instances where Peter does preach before the Holy Spirit comes upon the people in power (Acts 10), but here are two examples of doing miracles before the message is delivered.

In these instances, the supernatural event that not only drew a crowd, but demonstrated the truthfulness of the message preached. Not even the rulers and elders could deny the fact that the lame man was healed (Acts 4:16). One can disregard an argument, but it is more difficult to dismiss a lame man being healed. This does not mean that sound arguments are unnecessary. On the contrary, the sound arguments are the intended end of the miracles. In other words, miracles happen so that one will believe the message.

If the Apostles needed miracles in order to support their message, what makes us think that we can do without them? Are we more eloquent or convincing than the very men who walked and talked with Jesus?

What did the Disciples have?

So what did Peter and John have that they were able to impart to the lame man: “I have no silver and gold, but what I do have I give to you." (Acts 3:6) I believe they had the authority to heal and the faith that this man would be healed. This same authority is given to us, because the same Spirit is given to us: For the promise [of the Holy Spirit] is for you and for your children and for all who are far off, everyone whom the Lord our God calls to himself (Acts 2:39). We, like the Apostles have been given the authority to heal “in the name of Jesus Christ of Nazareth” (3:6) or “by faith in his name” (3:16a) or with “the faith that is through Jesus” (3:16b).

And notice whose faith it was. Not the lame man’s, but Peter and John. The lame man was asking for a handout, but the apostles gave him healing. The lame man was asking for daily bread, but the apostles gave him the Bread of Life.

Let us not neglect the power that God has imparted to us in this age.

Men of Crane's Roost, why do you wonder at this, or why do you stare at us, as though by our own power or piety we have made this man well?

The God of all creation, the God of heaven and earth, the God who formed you and me, glorified his servant Jesus, whom you have denied by choosing to live according to your own way. You have denied the Holy and Righteous One and through your sins you have killed Jesus, the Author of Life, whom God raised from the dead. To this we are witnesses. And his name – by faith in his name – has made this man strong whom you see and know, and the faith that is through Jesus has given the man this perfect health in the presence of you all.

And now friends, I know that you acted in ignorance, as did your ancestors. But what God foretold by the mouth of all the prophets in the Bible, that Jesus would suffer, he thus fulfilled. Repent therefore and turn again, that your sins may be blotted out, that times of refreshing may come from the presence of the Lord, and may send the Christ appointed for you, Jesus, whom heaven must receive until the time for restoring all the things about which God spoke by the mouth of his holy prophets in the Bible long ago.

Objections from Unbelievers:

“Jesus may have been a real historical person, but I doubt he was raised from the dead. That doesn't happen.”

I chose this objection because Peter uses the resurrection as an argument to demonstrate Jesus’ authority and to explain the supernatural events of Pentecost (2:24-32) and in tonight’s passage (3:15).

Witnesses: women

Empty Tomb: no body; no refutation

Boldness: Disciples became bold to the point of death

Additional Resources

Objection #1: Signs and Wonders are not for today.

Two articles/sermons from a 13-part series by John Piper:

- Are Signs and Wonders for Today?

- Gifts of Healings and Workings of Miracles

Book

Christ the Healer

Objection #2: Jesus' resurrection is not true.

A short video of Cliffe Knechtle defending the resurrection

A website devoted to answering objections

A short three part article on the Resurrection

Books

More than a Carpenter

The Case for Christ