Edgewood Church

 Many years ago a certain preacher was accustomed to large responses when he would preach a gospel meeting. In time, the preacher began to gauge his success or failure on the number of responses a meeting generated. One meeting, however, was quite special. The preacher spent ten days (as was the custom) preaching his heart out, but the only response was a 12-year old girl who desired to be baptized. The preacher left that town disappointed that more did not respond to the gospel.

The young lady, however, grew up to be the mother of five gospel preachers.

Never underestimate the power of God working through just one person! It’s entirely possible that we Christians can become so engrossed with masses that we forget about the value of an individual. Churches, too, often spend so much time wringing their hands about attendance numbers and budget concerns that we fail to see opportunities to reach individuals.

“Work out your own salvation with fear and trembling; for it is God who works in you both to will and to do for His good pleasure” (Phil 2:12-13). The unrighteous may be capable of good things (Matt 7:22), but how much more power is found in an individual obediently working within the confines of God’s will? That kind of power can change communities. The world itself cannot stand against that kind of power. Oh, that more brethren believed it!

The Bible emphasizes the power of God working through individuals. David stood alone with God against a giant of a man (1 Sam 17). Esther saved an entire nation at the peril of her own life (Esther 4). Abraham’s faith became an example to countless millions (Heb. 11:8-9). And yes, one godly mother teaching her children can influence entire generations for good (1 Samuel 1-2).

We all need to be reminded of the value of a soul (Mk 8:36-37). We need to act accordingly.

How concerned am I over someone who has fallen away (2 Pet. 2:20-22)?

Am I willing that any should perish (2 Pet. 3:11)?

Do I think saving souls really worth the effort (Luke 19:10)?

What individual in the church do I need to get to know better (Rom. 12:10)?

When I look at people, do I see souls that are precious in God’s sight?

Have I really thought about the power of God working through me (Phil 2:13)?

Do I have a genuine love for people (1 Cor. 13:4-8)?

Would I rather have friends than money (James 2:1-13)?

Do I view a particular person as unimportant (Phil. 2:3)?

Can the cause of Christ, in my opinion, get along without a certain individual (1 Cor. 12)?

Jesus never met a person who was unimportant to Him. In our desire to be more Christlike, let’s be sure we see people the way He saw them. Let’s show others the value of Godly living. — John Baker

Perhaps the least read book in the Old Testament is Leviticus. Christians seem to find it difficult to find relevance and meaning in a book that contains law for another people (Israel) in another time and place. However, God intended all of His word for our learning (Rom. 15:4), and certainly we can learn a great deal from Leviticus.

The key word of Leviticus is “Holy.” That word is used at least 94 times in the 27 chapters that make up this magnificent book. God inspired Moses to write Leviticus because He wanted Israel to be a holy people: “You shall be holy, for I the Lord your God am holy” (Lev. 19:1-2). Holiness has two components: separation from sin and devotion to God’s glory. The condition of coming into God’s presence is holiness (Hab. 1:13; Isa. 59:1-2). Leviticus is all about how God made a way for sinful man to enter into His presence. What a wonderful theme to contemplate!

The Provisions For Entering Into God’s Presence (Lev. 1-7) — The Bible teaches that the wages of sin is death (Rom. 6:23). So, in order for the remission of sin to occur, a death had to take place. Blood had to be shed, and life had to be poured out in order for sin to be removed. The word, “blood” is found 88 times in the book of Leviticus. It signifies that sacrificial blood must be shed in order for one to enter into God’s presence. God explains at least five different kinds of sacrifices and offerings in the first seven chapters of Leviticus.

First, there was the burnt offering (Lev. 1:1-17). This was a voluntary offering that signified the Israelite’s complete devotion to God. The entire offering was burnt on the altar.

Second, Leviticus mentions the meal offering (Lev. 2:1-16). This was also voluntary and it seems to signify both dedication to God’s service and a heart of thanksgiving. Meal offerings gratefully recognized that God is the Great Provider who causes the early and late rains to fall (cf. Deut. 11:13-17).

Next, Leviticus explains the peace offering (Lev. 3:1-17). The peace offering was voluntary, signifying the offerer’s communion and fellowship with God. God and man are at peace through the shedding of blood.

The fourth kind of offering was the sin offering (Lev. 4:1-35). This sacrifice was made primarily for sins committed in ignorance. Whenever that sin became known, God demanded a sin offering be made (Lev. 4:14).

The fifth type of offering described in Leviticus was the trespass offering (Lev. 5:1-19). Whenever someone willfully and deliberately transgressed the law of God, then the trespass offering was necessary. Sometimes God also demanded that restitution be made if others were involved (Lev. 5:14-19). This indicates that God desires a change of heart (repentance) in people. Sacrifice and worship without obedience from the heart is empty and hollow (1 Sam. 15:22).

Chapters 6 and 7 of Leviticus focus on the laws concerning the various offerings. They show that God was concerned with both the method of offering and also with the attitude of the offerer. The first seven chapters of Leviticus stress the need for complete dedication to God. If New Testament Christians intend to be true worshippers, should we not also be concerned with both how and what we offer God? (continued next week) — JB

Learning From Leviticus (2)

Last week’s bulletin article dealt with the first seven chapters of Leviticus and how they show the provision God made for entering into His presence. Let’s continue our study of this amazing book:

The Means for Entering into God’s Presence (Leviticus 8-10) — Because of God’s holiness, not just anyone was permitted to come into His presence in ancient Israel. The means of approaching God was mediation. Just as the blood of sacrifices had to be shed to make atonement for sin, there also had to be someone to stand in between a holy God and sinful man. The mediators under the Old Covenant were the Levite priests. The priests from the tribe of Levi were to be characterized by three traits.

First, Levite priests had to be consecrated to God. To “consecrate” means to set apart for God’s use. Moses carefully dressed and adorned his brother Aaron, the High Priest (Lev. 8:1-13). Next, Aaron and Moses offered offerings of consecration before the Lord (Lev. 8:14, 18, 22). God commanded Aaron and his sons to repeat the ceremonies of consecration daily for seven days (Lev. 8:31- 36). God is interested in a pure, consecrated priesthood (1 Pet. 2:5,9).

Second, Levite priests had to be devoted to their work. Theirs was a perilous task. Just notice how many times the words, “lest you die” are spoken to Aaron and the rest of the priests (cf. Lev. 8:35). Levite priests were required to make sacrifices first for themselves, and then to make offerings for others (Lev. 9).

Third, priests had to understand the seriousness of their task. Nadab and Abihu apparently got drunk, “on the job” (Lev. 10:9-10) and did not offer the right kind of fire before the Lord (Lev. 10:1). Scripture says that these sons of Aaron were devoured by the fire of God’s wrath (Lev. 10:2). Perhaps nothing in the entire book of Leviticus shows the holiness of God better than the incident of Nadab and Abihu. God’s work is serious.

The Condition for Entering into God’s Presence (Leviticus 11-22) — The condition of coming into the presence of God isseparation from sin. Chapters 11-15 show that Israel was to be a God-governed people. The laws and regulations that God established were to rule every facet of their lives. So it is with Christians — God wants us to be under the rule of His will (cf. Matt. 26:39). Chapter 16 describes the regulations concerning the Day of Atonement, when the High Priest would enter into the Most Holy Place in order to atone for the sin of all the people. Chapter 17 describes how God intended for the Israelites to take sacrifices seriously because, “life is in the blood” (Lev. 17:11).

Chapters 18-22 describe how Israel was to be a God-manifesting people. They were to show God’s glory by the way they lived their lives. Jesus would later command His followers in a similar manner: “let your light so shine before men that they may see your good work and glorify your Father which is in heaven” (Matt. 5:16). Leviticus 18 commands the Israelites to keep themselves pure from impurity and idolatry. Chapter 19 commands them to keep themselves holy, especially concerning the nations around them. Chapters 20-22 command Israel to despise and shun what is unchaste and unclean. The followers of Christ today need to heed the warnings of Leviticus. The condition for entering into God’s presence is our separation from sin — our holiness (2 Cor. 6:17-7:1)! (continued next week) — JB

Learning From Leviticus (3)

Leviticus is a book that showed Israel how they could come into the presence of God. Scripture teaches that only in God’s presence can we find the fullness of joy (Ps. 16:11; Jn. 15:11). All of God’s people, then, ought to be concerned with the terms and conditions for entering God’s presence. Consider the great truths of Leviticus:

The Blessings of Entering Into God’s Presence (Lev. 23-24) — The first 22 chapters of Leviticus taught the Israelites about the “how, who, and what” of being holy. Chapters 23 and 24 describe something of the “why.” Eight feasts or festivals are commanded in these two chapters, each one focusing on the providential care and protection that God had bestowed on His people. The feasts reminded the people of the blessed relationship they enjoyed with God Himself.

The Sabbath Day was always the seventh day of the week, and God commanded His people to do no work on it (Lev. 23:3). It was to be a day of solemn rest, and it reminded the Israelites not only of creation (Gen. 1-2), but also of the need to regularly contemplate our relationship with God (Ex. 20:11).

Passover was always held at twilight on the 14th day of the first month in the Hebrew calendar (Lev. 23:5). This feast served as a yearly reminder of how Israel was delivered from Egypt by the power of God (cf. Ex. 12:2-49).

The Feast of Unleavened Bread was held immediately after the Passover, beginning on the 15th of the first month. No work was done on the first and seventh days of this feast, and all bread with leaven was to be destroyed. Only unleavened bread was to be eaten. This, too, was a reminder of how God delivered His people from slavery (Ex. 23:17-20).

The Feast of Firstfruits took place when the harvest first began. Before the Israelites could eat any of the new harvest, they were to take the first part of the harvest (firstfruits) and offer it before the Lord (Lev. 23:9-14). This reminded Israel to keep God first in everything.

Pentecost (sometimes called the Feast of Weeks) was a feast that took place fifty days after Passover (Lev. 23:15-22). It marked the end of the grain harvest, and was a time marked by a sense of thanksgiving and covenant renewal. Oh, that men would give thanks to the Lord for His goodness (Psalm 107:8)!

The Feast of Trumpets took place at the new moon of the seventh month (Lev. 23:23-25). The seventh month of the Jewish calendar was especially sacred, containing both the Day of Atonement and the Feast of Tabernacles.

The Day of Atonement was the one day of the year when the High Priest would enter into the Holiest of Holies and make atonement for the sins of the people (Lev. 23:26-32). The nation waited with anxiety until the High Priest re-emerged from the tabernacle, for it was not always certain that he would come out alive (cf. Lev. 16:2, 13). God’s holiness is serious business.

The Feast of Tabernacles was observed on the fifteenth day of the seventh month (Lev. 23:33-44). For seven days everyone moved out of their houses and lived in tents. This was a reminder of the years God provided for His people while wandering in the wilderness. (continued next week) — JB

Learning From Leviticus (4)

Leviticus is a book that showed Israel how sinful men could come into the presence of a holy and righteous God. Whenever atonement must be made, a covenant is needed. God always sets the terms and conditions of covenants — it is up to us to abide by them. Consider the great truths of Leviticus:

The Symbols of Consecration (Leviticus 24-27) — Within the holy place in the tabernacle, the Israelites were commanded to keep two symbols of their consecration to God.

First, they were to keep oil for the lampstand that was within the tabernacle (Lev. 24:1-4). The Israelites were continually reminded that they had a responsibility to be light-bearers to the nations (cf. 1 Kings 8:41-43).

Second, the Israelites were commanded to keep a table of shewbread that represented the twelve tribes of Israel in communion with God Himself (Lev. 24:5-9). Every Sabbath day the bread was replaced with new bread, thus symbolizing the renewed communion and fellowship that the Israelites had because of God’s grace and mercy.

A third symbol of consecration is found in the penalty for blasphemy, which is illustrated in Leviticus 24:10-23. Israel was to hold God’s name in reverence and awe, and any person who failed to do so met with the severest punishment possible. God’s holiness is always to be taken extremely seriously.

A fourth symbol of consecration was the observation of the Sabbath year, in which all the ground was to lie fallow every seventh year (Lev. 25:1-7; 18-22). A great deal of faith in God was required for the Israelites to do this, and yet God promised His people that He would provide for their needs. How all of God’s people need to trust more in His promises!

Fifth, the Israelites showed their consecration to God through the observation of the Jubilee year, every fiftieth year (Lev. 25:8-17, 23-55; 27:1-34). During the year of Jubilee, all indentured slaves were freed, unpaid debts were cancelled, and all property was returned to its rightful owner. God established the year of Jubilee so that every generation of Israelites would experience it at least once in their lifetime. The year of Jubilee taught the people about God’s nature — He highly values freedom, liberation, and abiding within the terms of His covenant.

One of the reasons why many people fail to study Leviticus is that they do not understand its purpose. Leviticus is a practical manifestation of the ugliness of sin in the presence of a holy God. Christians would do well to learn its lessons thoroughly.

1. The Provisions for Approaching God (Lev. 1-7) — Sacrifices
2. The Means of Approaching God (Lev. 8-10) — Priesthood

III. The Conditions for Approaching God (Lev. 11-22) — Separation from Sin

1. The Blessings of Approaching God (Lev. 23-24) — Provision and Protection
2. The Symbols of Consecration to God (Lev. 25-27) — Symbols of Fellowship

— JB

Revelation is a book of symbolic language that resounds with the theme of victory. Written to encourage Christians who were being persecuted, Revelation assures its reader that living for Jesus is well worth whatever price one has to pay (cf. Luke 14:25-33).

Revelation 7 is an answer to the question of Revelation 6:17: “The great day of [the Lamb’s] wrath has come, and who is able to stand?” That question deserves serious contemplation. Indeed, who will be able to stand up in the face of God’s wrath? The answer that John gives is the 144,000 (Rev. 7:4).

The number 144,000 is not to be taken literally, for the book of Revelation is a book of symbols, and numbers in this book are nearly always figurative. God is not literally saying that only 144,000 people can be saved, as some religious sects have tried to teach. Rather, 144,000 is a number representing the completeness of God’s people (12 x 12 x 1000). In Revelation, the number 12 generally represents the people of God (cf. Rev. 12:1; 21:12, 14), while the number 1000 represents completeness (Rev. 20:4). The 144,000 represents the full number of the people of God — those who are sealed and thus protected against the wrath of the Lamb (Rev. 7:3-4).

Since 144,000 is a special description of the people of God, let us notice some of the characteristics of the saved based on this imagery.

God’s People Are Numbered In Census Language — The language of Revelation 7:4-8 is strikingly similar to that of the book of Numbers (cf. Num. 1:2-4ff), in which a census of all males 20 and older was taken to determine military readiness in Israel. The 144,000 seems to be a symbolic census of the church to determine its readiness to face spiritual battles. In Revelation 14:1-5, the 144,000 are again mentioned with the added detail of being undefiled males (v.4). Thus, the 144,000 is the symbolic census of God’s army, the church. The number tells us that God’s people are ready for spiritual battle, and that they are perfectly equipped to face anything that Satan and his cohorts can devise (cf. 1 Cor. 10:13). The 144,000 is the picture of a perfect spiritual army.

God’s People Are Spiritual Israel — One of the clearest teachings in the New Testament is that those who are, “born of water and the spirit” (John 3:5) become Abraham’s spiritual descendants (cf. Gal. 3:26-29; Rom. 9:6). So it should not be surprising to find the church described as Israel in Revelation 7:4-8. The 144,000 are led by the tribe of Judah, which was the tribe from which Jesus came (Gen. 49:9-10; Heb. 7:14; Rev. 5:5). Dan and Ephraim, two tribes that became heavily associated with sin and compromise (cf. Judges 18:30; Hosea 4:17) are left out while Joseph and Levi — tribes with more positive connotations — are included in the list. The message of the 144,000 is that the church is spiritual Israel, heirs of the promise God made to Abraham (Gen. 12:3).

God’s People Comprise An Unusual Army — In Revelation it becomes clear that the victory of God’s people has been won by Jesus Christ (cf. Rev. 12:11). Thus, the 144,000 is no ordinary army. The army of God does not conquer with swords and spears, but rather by maintaining faithfulness through suffering. Just as Jesus, our Commander in Chief (Eph. 1:22-23), became victorious through His death on the cross, so the 144,000 participates in His victory by being faithful until death (Rev. 2:10; 14:13).

Take heart, fellow Christian. You are part of the 144,000 — perfectly equipped to face this life, part of a divine heritage, and following in the steps of Jesus Himself! —JB

Habakkuk lived in perilous times. A colossal battle was raging in the east between the cruel Assyrians and their new enemy, the mighty Babylonians. Both of these nations had demonstrated hatred toward Judah, and both looked hungrily toward the beautiful land that God’s people possessed.

God assured Habakkuk that the idolatrous nations of the earth would eventually face judgment from a just God (Hab. 2:5-17). By inspiration Habakkuk wrote of the uselessness of idols, which can neither hear nor respond to prayer (Hab. 2:18-19). Then Habakkuk wrote one of the best-known verses in his three-chapter book:

“The Lord is in His holy temple; let all the earth keep silence before Him” (Hab. 2:20).

Far from a lullaby song of peaceful calmness, this verse is intended to challenge us to the core. Consider three challenges implied by what Habakkuk said:

Contentment in a day of Covetousness — The context of Habakkuk 2:20 illustrates a marked contrast between the mute, helpless idols that men manufacture and the Living God before whom all must one day bow. How ridiculous to create something out of wood and metal, bow down before it and declare that it is one’s source of strength and joy! Even today so many are caught up in the pursuit of money and “things” (our generation still has its idols, we just call them by different names) that Habakkuk’s words are still relevant. Anything that competes with God for the first place in our hearts is a potential idol (cf. Matt. 6:33; Col. 3:5). When Habakkuk said, “let all the earth keep silence before Him,” he was calling us to be content and well-satisfied in the Lord. The Psalmist had the same thought in mind when he declared, “Delight yourself in the Lord and He shall give you the desires of your heart” (Psalm 37:4).

Reverence in a day of Disrespect — Habakkuk not only wanted people to be content in the Lord, but his words also indicate a need for great reverence before God. Jehovah is described as being in, “His holy temple,” demonstrating that attitudes of worship and reverence are always appropriate in His presence. The nations of the earth were busy seeking their own agendas and calling God’s name merely as a curse or blasphemy against His people (Hab. 1:11), but the prophets commanded the nations to give God the glory due His name. In our day it often seems en vogue for “enlightened” people to ridicule religion and the name of God. Christians ought to be zealous for the name of God (Matt. 6:9) and show a reverence for Him in the midst of an often irreverent world.

Humility in view of Judgment — Habakkuk 2:20 also indicates the certainty of God’s righteous judgment upon the ungodly. The forces of this world that oppose God will one day be silenced. Paul said that, “at the name of Jesus every knee should bow” (Phil. 2:10). This really IS our Father’s world, and He rules in the kingdoms of men (Dan. 4:17). Though some people seem to defy God’s will at every turn, all who have ever lived will one day confess that God is holy and righteous altogether. In view of God’s certain judgment, Habakkuk boldly commanded all the earth to be silent before Him. Compare this verse with the account of the seventh seal being opened in Revelation 8:1 when, “there was silence in heaven about half an hour.” When the awesome nature of God’s judgment is in view, who can help but keep silence before Him? Let us approach our Creator and Judge with genuine humility, knowing that only through the blood of His Son can we stand before Him and be found righteous (Rom. 3:21-26). —JB

 “Jehovah” is the proper Hebrew name for God. Occasionally in the Old Testament, however, the word “Jehovah” is coupled with another Hebrew word to spell out some attribute of God Himself. This is somewhat similar to the human practice of calling rulers names like, “Cyrus the Great” or “Ivan the Terrible.” Let’s explore some of these interesting cases:

“The Lord will provide” (Genesis 22:14) — Abraham faithfully trusted God so much that he was willing to sacrifice his own son, Isaac. When an angel stopped Abraham’s hand, Abraham named that place, “Jehovah Jireh,” or, “the Lord will provide.” God had promised Abraham a son (Gen. 18:14), and He provided exactly what He promised in the form of Isaac. Likewise, for us God has promised His provisions to those who faithfully obey Him (Matt. 6:33; Phil. 4:19). How we need to trust Him more!

“The Lord who heals” (Exodus 15:26) — To the wandering Israelites God said, “If you diligently heed the voice of the Lord your God and do what is right in His sight, give ear to His commandments and keep all His statutes, I will put none of the diseases on you which I have brought on the Egyptians. For I am the Lord who heals.” The healing of the Israelites was dependent on their faithfulness to the Lord. Our God is interested in healing those who are sick with sin, “He has sent me to heal the brokenhearted” (Luke 4:18). Why don’t more of us go to Him for treatment?

“The Lord our banner” (Exodus 17:15) — Just when the Israelites were seriously doubting whether God was still with them (Exodus 17:7), they defeated the Amalekites in battle. So Moses erected an altar and named it, “Jehovah Nissi,” or, “the Lord is my banner.” God always fights for His people (Exodus 14:14). Why then are we so quick to think He has abandoned us? There are times we may be tempted to doubt His presence or concern, but the Bible still promises: “I will never leave you nor forsake you, says the Lord” (Hebrews 13:5).

“The Lord who sanctifies” (Leviticus 20:8) — “You shall keep My statutes and perform them, for I am the Lord who sanctifies you.” Israel was to be different from all the other nations around them, and God’s commandments were to be the difference-maker. To be sanctified means to be set apart, different. When we obey God’s will we are set apart and made holy by God (1 Peter 1:15-16). We need to believe more in the sanctifying power of God’s truth (John 17:17). Do people see holiness and sanctification in your life? Has His word made much difference in you?

“The Lord our peace” (Judges 6:24) — In the dark days of the Judges, Gideon, too, doubted whether God was still with Israel (Jud. 6:13). When he discovered that he had encountered the Angel of the Lord face to face, Gideon thought he would die as a result. God reassured him, “Peace be with you, do not fear, you shall not die” (Jud. 6:23). As a result, Gideon built an altar and called it, “Jehovah Shalom,” or, “the Lord is Peace” (Jud. 6:24). Gideon thought that God was out to get him, but instead God was really interested in a relationship with Gideon. Friends, God is not anxious or eager to catch us in sin, but rather He is anxiously waiting to have the peace of reconciliation with us (Luke 15:20-21). What a great God we serve, who is not willing that any should perish, but that all men should repent (2 Pet. 3:9)! Won’t you turn your life over to, “the Lord our Peace” today?

“The Lord my Shepherd” (Psalm 23:1) — In the Hebrew language, God is called, “Jehovah Rohi” (the Lord my Shepherd) in Psalm 23. The word “is” is not specifically in the original language, although it is implied. So the Psalmist is saying, literally, “The Lord my Shepherd, I shall not want.” The focus is on God, not on David. As he contemplates God’s “goodness and mercy” in His life, David breaks forth in praise because goodness and mercy are part of God’s very nature. When we find ourselves in the valleys of life, He faithfully walks by our side. When we find ourselves in the presence of enemies, His abundant provision is made clear. When we’re confused and don’t know what to do next, He leads us in the paths of righteousness. We need to place more trust in God our Shepherd.

“The Lord of armies (hosts)” (Psalm 46:7) — “Jehovah Sebaoth is with us, the God of Jacob is our refuge” (Ps. 46:7). “Jehovah Sebaoth” literally means, “The Lord of Armies.” God is indeed powerful, and His power is a genuine refuge to the sincere believer who trusts in Him. Psalm 46 contemplates a time of great change, heartache, and turmoil: “Even though the earth be removed and the mountains be carried into the midst of the sea…” (Ps. 46:2). James also calls God, “Jehovah Sebaoth” in James 5:4 as he contemplates the injustices we sometimes impose on other people. Both the Psalmist and James seem to be saying that God’s full power will be brought to bear in favor of those who find refuge in Him. When we suffer and when life is difficult, we have a powerful friend in God, the Lord of armies.

“The Lord our righteousness” (Jeremiah 23:6) — Jeremiah spoke of the coming Christ, and as he looked forward to the Messiah’s reign, Jeremiah called Him, “Jehovah Tsidkenu” — “The Lord our righteousness.” This statement implied two things about Jesus. First, He is Divine, sharing the very same nature as Jehovah in the Old Testament. No wonder John would say, “the Word was God” (John 1:1). Second, this statement implies that the Messiah would become our righteousness. We cannot earn righteousness once sin is on our account (cf. Rom. 4:1-4). By faith, however, we have access to the righteousness that Jesus Christ provides: “not by works of righteousness which we have done, but according to His mercy He saved us through the washing of regeneration and renewing of the Holy Spirit” (Titus 3:5). Indeed, the Lord is our righteousness!

“The Lord is there” (Ezekiel 48:35) — Ezekiel’s book describes God leaving His people (chapters 1-10), destroying His people (chapters 11-33), and reviving His people (chapters 34-48). The Jews were devastated when God’s glory left the temple because of their sin (Ezekiel 10:3-19). This signified that God was going to execute punishment upon them per the terms of His covenant (Deut. 28:64ff). As Ezekiel preaches restoration in chapters 40-48, he sees a temple being rebuilt and confidently declares the name of the city will be, “Jehovah Shammah,” “the Lord is there!” God will abide with those who earnestly and obediently seek His will. Does He dwell with you? — JB

Philippians is a book about joy in Jesus Christ. Written by the apostle Paul, Philippians successfully argues that there ought to be no such thing as a joyless Christian (Phil. 4:4). Jesus promises, “fullness of joy” (Ps. 16:11) to those who love Him and obey His will. How can we have the kind of joy that Jesus intended?

Focus on the Gospel — Paul found himself imprisoned because of his faith in Jesus Christ, but that imprisonment actually became an advantage for the spread of Christ’s message into the world: “I want you to know, brethren, that what has happened to me has really served to advance the gospel” (Phil. 1:12). It’s easy to look at problems and challenges in our lives and think that these situations could not possibly fit into God’s plan for our lives. However, Philippians teaches a vital principle to would-be followers of Christ: the joy of our service to Him ought to center on how the word of God goes forth into a lost and dying world! When we are discouraged at our lot in life, we need to look for doors of opportunity to glorify Jesus Christ through the gospel. Even in prison, Paul could still rejoice in the spread of the gospel and say, “to live is Christ” (Phil. 1:21).

Focus on Jesus Christ — At times it is easy to allow ourselves to become puffed up and proud, especially when we feel like our “rights” have been trampled. Philippians 2:5 commands us to, “have this mind in you, which was also in Christ Jesus.” Jesus did not count it a thing to be grasped to be in the very image and presence of God, and yet He left His heavenly throne to come to earth and dwell as a man (Phil. 2:6-8). This humble, self-emptying attitude should characterize every sincere follower of the Lord. Humility is all about forgetting self and honoring God. That’s the path to real joy, and that’s the path to having the “mind of Christ” in us!

Focus on the Goal — We’re such frenetic worrywarts at times, and yet if we really understand our mission as Christians, we might behave differently. Paul had accomplished much in his life that he could be proud of, yet when he considered a life of hardship in service of Jesus Christ, his unfailing cry was, “that I may know Him” (Phil. 3:10). One poet wrote,

“Life is real! Life is earnest! And the grave is not its goal; ‘Dust thou art, to dust returnest’ was not spoken of the soul.”

The goal of our lives involves making eternal things our ultimate priority. We will never have fullness of joy until we learn that success in this life is not so much measured by how much we accomplish, but by where our ultimate priorities lie. Paul said of his life, “one thing I do” (Phil. 3:13). Paul’s focus on his eternal citizenship in heaven (Phil. 3:20) reveals the true source of his joy!

Focus on God’s Blessings — It’s easy to lose sight of our blessings in a society that clamors for instant gratification. Paul said, “I have learned whatever state I am in, therewith to be content” (Phil. 4:11). Christians need to learn the lessons of contentedness. God will not leave us destitute and hungry if we put our trust in Him (Matt. 6:33). Why, then, do we worry so much about worldly things? We serve a God who is able (and willing!) to, “supply every need of yours according to his riches in glory in Christ Jesus” (Phil. 4:19). We lack for joy when we neglect to appreciate how much He’s really doing for us! May God help all Christians to manifest more joy in their lives! — JB

Our world seems to have lost its sense of dignity. Instead of using any kind of moral compass, many respond to ethical challenges these days by merely asking, “What’s in it for me?” As a result, self-interest has become the prime motivation in moral decisions, and nobility has become something of an antiquated concept. One is reminded of what Jeremiah once said of his people: “they do not know how to blush” (Jer. 8:12).

God is supremely concerned with character. He challenges us to be, “pure in heart” (Matt. 5:8) by, “hungering and thirsting after righteousness” (Matt. 5:6). God’s people ought to pursue genuine nobility. When Christians act with integrity, we hold up a light that all the world can see (cf. Matt. 5:16).

Esther is a model of nobility. Orphaned in her youth, she found favor with Artaxerxes, the king of ancient Persia and became his queen. Upon discovering a Nazi-like plot for the extermination of the Jewish people, Esther realized she was the only one who could save them. Let’s learn some lessons from Esther’s nobility:

She occupied a unique position — “She obtained grace and favor in the sight of the king” (Esther 2:17). Nobility begins with a realization of who we are and what we can accomplish with God’s help. When opportunity came, Esther was forced to face the fact that she was responsible to help. “The one who knows the right thing to do and does not do it, to him it is sin” (James 4:17). We cannot be genuinely noble without first understanding our responsibilities. Jesus said, “for everyone to whom much is given, much shall be required” (Luke 12:48). Let’s all be aware of our unique circumstances and be ready to meet challenges that face us daily!

She struggled with her decision — Biblical characters are not presented to us as “superheroes.” Rather, we see their humanness as they struggle and sometimes stumble in the choices they make. Esther found herself responsible to save the Jewish people from destruction, but she would have to risk her own life to save them. Even Mordecai was somewhat uncertain in his words, “who knows whether you have come to the kingdom for such a time as this?” (Esther 4:14). Faithful men and women of the Bible relied on God, but did not always immediately see the proper course of action. How we need to treasure the wisdom and knowledge of God’s word in our hearts (Psalm 119:11) so that we can properly see His will in all things (cf. Col. 1:9-11).

She chose the path less traveled — After she contemplated risking her life to save God’s people, Esther sent word to Mordecai, “I will go into the king which is against the law, and if I perish, I perish” (Esther 4:16). Rarely will we reflect the nobility of Esther in our lives when we continually pursue a course of self-interest. Esther was noble because she acted unselfishly — she genuinely desired what was best for the people of God. Nobility involves the kind of love the Bible speaks about in 1 Corinthians 13. It’s a love that gives without expectations, sacrifices without murmuring, and remains steadfast regardless of the reaction it receives. Nobility involves self-forgetfulness. Paul reminded the Philippians to, “have this mind in you which was also in Christ Jesus” (Phil. 2:5). When we learn to forget ourselves and concentrate on the Lord and His will, we will be much closer to possessing the kind of character that Esther did. Our constant prayer as Christians ought to be, “Not what I will, but Thy will be done” (Matt. 26:39). — John Baker

“What is the church of Christ?” The way we answer this question may ultimately determine where we spend eternity! Jesus said that He had come to build His church (Matt. 16:18). In Acts we read that, “the Lord added to the church daily those who were being saved” (Acts 2:47). If Jesus came to build a church, and if God is the one who adds souls to that church, shouldn’t we look at His word to determine whether we are a part of Christ’s church? Let’s let the book of Ephesians tell us more about the glorious church of Christ:

The church is the body of Christ (Eph. 1:22-23) — “He gave Him to be head over all things to the church, which is His body, the fullness of Him who fills all in all.” In a world filled with religious confusion, Jesus declared, “I am the Way, the Truth, and the Life, no man comes to the Father but through Me” (John 14:6). The church of Christ is important because it is the body of Christ! We must therefore look to His authority and His guidance to find His will concerning the body. In a day when men claim that the body of Christ is divided into some 300 major denominations, should we not refer to God’s word for His concept of what He intends the church to be? It seems inconsistent at best to affirm that Jesus has ALL authority (Matt. 28:18), and then to divide His body into several camps with different doctrines, beliefs, and practices! According to Ephesians, God never intended the church of Christ to be divided into denominations. The church of Christ is His body, faithfully obedient to the Head in all things.

The church is the body of the reconciled (Eph. 2:16) — “That He might reconcile them both to God in one body through the cross, thereby putting to death the enmity.” Jesus came into a divided world to restore unity. Jews and Gentiles were hostile toward each other (cf. Eph. 2:14-15), but the cross was God’s way of tearing down the Jew / Gentile division. Even more importantly, Jesus’ cross reconciled both Jews and Gentiles to God. Sin earns death (Rom. 6:23), and separates men from God (Isa. 59:1-2). What a glorious truth, then, that we can be reconciled to God through Christ’s cross! We are, therefore, not saved in order to join the “church of our choice,” rather, we are added by God (cf. Acts 2:47) to the body of the reconciled when we individually obey God’s plan of salvation. According to Ephesians, you cannot be saved outside of Christ’s church — it is, by its very nature, the body of those who have been reconciled! If you are reconciled to God, you are added to the church of Christ.

The church is God’s eternal plan for salvation (Eph. 3:10-11) — “To the intent that now the manifold wisdom of God might be made known by the church… according to the eternal purpose which He accomplished in Christ Jesus.” Before the world began, God had the church of Christ in mind! The church, according to Ephesians, demonstrates and represents the fullness of God’s wisdom. This necessarily begs the question: “If the church of Christ was in God’s mind from before time began, then why do men continue to think they can make improvements?” Do we not impugn the wisdom of God when we establish unbiblical “chains of authority,” or when we add unbiblical elements to the worship service, or when we attempt to turn God’s church into an entertainment-oriented organization? God planned the church of Christ, and we ought to be willing to let His wisdom dictate its doctrine, practice, and mission. In a day and time when “organized religion” is frowned upon, may God’s people rise up with one voice and declare His wisdom and glory in the church of Christ!    — JB

 Suffering comes in many shapes and sizes. Sometimes it is like a sharp sword that pierces and quickly retreats. More often, though, suffering is like being in a pressure cooker — it is not so much the intensity of the pain that is hard to endure, but thelength of time that we are forced to endure that makes it hard. “Pressure cooker” suffering wearies us, and often people who have suffered for a long time begin to show signs of despair and even resignation. God seems distant and uncaring, and the words, “I should just give up” are frequently entertained.

David had evidently been in his own pressure cooker for quite a while when he wrote Psalm 61. As he vividly puts it: “My heart was overwhelmed” (v.2). However, David also shares with us some unique (and inspired!) insights into how to persevere when we find ourselves in our own personal pressure cookers.

Call upon God in prayer — David seemingly felt that God was distant and inattentive as Psalm 61 began: “From the end of the earth I will cry to You, when my heart is overwhelmed” (v.2). Even though he felt a great distance from God, David still prayed (v.1). A couple of insightful lessons result from verses 1-2. First, it is both possible and necessary to pursue God, even when it feels like we are at the “ends of the earth” in terms of distance from Him. Second, prayer is an essential element of faithful living, especially when we don’t feel like it! Worship may never be more necessary than when we are in the pressure cooker of suffering; the times when we least feel like worshipping are the times we most need to pursue God!

Contemplate God’s care — Giving up often seems to be the only way to successfully endure the pressure cooker, but David found a way much less traveled: contemplating God. David first calls God, “the Rock that is higher than I” (v.2), meaning that in God we find a place to rise above and make more sense of our troubles (cf. Rom. 8:18ff). David next calls God his, “strong tower” (v.3), which is built for the purpose of protecting troops against the enemy, just as God’s purpose is to protect us in the midst of our own pressure cookers. Next, David contemplates nearness to God being like a hospitable, “tent” (v.4). Finally, David likens God to a bird who brings His endangered servant under His affectionate, “wings” (v.4). Thus, God is seen by David as a refuge, a stronghold, a companion, and a protector. When suffering, do you intentionally contemplate God?

Claim God’s promises — As David prays and contemplates God, his mind naturally begins to think about God’s promises to him and to Israel (v.5-7). He recalls the promised inheritance (heritage) of those who are faithful. In the pressure cooker of suffering, it is vital for us to claim the everlasting promises of God.

Cling to your purpose — Psalm 61 begins with David feeling distant and alone because of his suffering. Now in verse 8, David reveals his renewed resolve before God: First, he focuses on eternity, “I will sing praise to Your name forever.” Second, and just as important, he focuses on present duty, “that I may daily perform my vows.” When in the pressure cooker, O how we Christians need to cling to our purpose in the Lord (Col. 3:17). David resolved to do what God wanted every single day, remembering that his praise of God would continue eternally.

Psalm 61 teaches that God should be pursued, especially when we feel distant from Him! —JB

Nearly every Christian knows the verse that says, “Rejoice in the Lord always, again I say rejoice” (Philippians 4:4). Theexhortation is to “rejoice,” the location is “in the Lord,” and the duration is “always.” Reality demonstrates that Philippians 4:4 is sometimes difficult to apply, however. How can a Christian truly, “rejoice in the Lord always?”

The phrase, “rejoice in the Lord” is found several times in the book of Philippians. Perhaps an examination of these passages will aid our understanding.

1. “Rejoicing… in Jesus Christ” (Phil. 1:26) — We are to rejoice in the Lord at the thought of reunion with our brethren. This is especially true when that reunion involves deliverance, as it would in Paul’s case (he wrote the book of Philippians from prison). So, rejoicing in the Lord is a matter of fellowship. Do our lives show that we intensely desire greater fellowship with other Christians? Do we earnestly pray that our brethren will be delivered from perilous places in their lives? It’s a matter of rejoicing in the Lord!

2. “Rejoice in the Lord” (Phil. 3:1, 3) — We are to rejoice in the Lord because of the humble and self-emptying examples of Jesus (Phil. 2:5-11), Paul (Phil. 2:17-18), Timothy (Phil. 2:19-24), and Epaphroditus (Phil. 2:25-30). Further, we are to walk in their footsteps by exhibiting a mind of humility ourselves (Phil. 3:1-11). Rejoicing in the Lord is a matter of self-renunciation. Do our lives demonstrate that we truly esteem the Christ-centered life as something most precious: “What things were gain to me, these I have counted loss for Christ” (Phil. 3:8)?

3. “Rejoice in the Lord” (Phil. 4:4) — Christians are to rejoice in the Lord always, especially when it is difficult to get along with others (cf. Phil. 4:2-3). Rejoicing in the Lord, then, is a matter of reconciliation (Phil. 4:2-5), prayer (Phil. 4:6-7),proper meditation (Phil. 4:8), and imitation of what is right (Phil. 4:9). Unnecessary conflict with brethren keeps us from true rejoicing. Lack of prayer and the wrong kind of thinking will keep us from rejoicing in the Lord as we ought. Do our thoughts, prayers, and actions demonstrate that we place our utmost confidence in God’s power and goodness?

4. “Rejoice in the Lord” (Phil. 4:10) — We are to rejoice in the Lord because of the active, obedient faith of other Christians, regardless of the circumstances in which we find ourselves. Paul could rejoice in the Lord even though he was imprisoned, partly because his circumstances gave others the opportunity to exercise their faith (Phil. 4:10-17). Thus, we might say that rejoicing in the Lord is a matter of love and contentment. Do our lives show contentment by seeking to do all things, “without complaining and grumbling” (Phil. 2:14)?

From the passages above, it seems that rejoicing in the Lord is a matter of looking for God’s influence in every situation of life and pointing out that influence to others. Rejoicing in the Lord is, quite simply, a change in perspective and outlook.

Do I really believe that God is working through me as I seek to do His will (Phil. 2:12-13)?

Do I consistently look for reasons to praise God, even when my own circumstances are difficult to endure (Phil. 1:12; 4:10-17)?

When I see God’s influence in the world, do I regularly mention it to others so that they may glorify God with me (Phil. 4:10)? —JB