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Acts 2:44-45, Various

Dependence and Interdependence

On July 4th, we celebrate our “Independence” from the tyranny of an oppressive nation. Our founding fathers signed a “Declaration of Independence” but at the same time signed a declaration of “dependence on God” as well as a declaration of “interdependence” on their fellow Americans. These two aspects are often overlooked. There are those who still argue that America is not a nation founded on faith in God. But that’s not true. Our Declaration of Independence goes on to declare that they have “A firm reliance on the protection of divine Providence.” They are claiming to have faith in God. Then it goes on to say by way of interdependence, “We mutually pledge to each other our Lives, our Fortunes, and our sacred Honor.” They needed God, and they needed each other.

We Americans are in this together. In Acts 2:44-45, we read, “And all who believed were together and had all things in common. And they were selling their possessions and belongings and distributing the proceeds to all, as any had need.” This is not a verse supporting communism; it is a verse talking about meeting each other’s needs in the community.  The Evangelical Dictionary of Christian Education (EDCE) says, “…there was an assumption by the apostles that believers would minister to one another as they grew in their knowledge of Jesus Christ (Rom. 12:5; 10:24; James 5:16; 1 Peter 1:22; 4:9). The type of interdependent life together that the early church practiced was proclaimed by Jesus Christ (John 13:34–35) and modeled by him… Many, if not all, of the profound lessons the disciples learned from Christ unfolded out of their intimate relationships with one another (see John 13:14).”

We need to learn to lean on each other in our times of need. We need to learn to set aside our pride and receive from others. We need to learn to set aside our own personal interests and accept responsibility for one another as well. When God asked Cain where his brother, Abel, was, Cain said that he didn’t know and then asked, “Am I my brother’s keeper?” God’s response to Cain tells us that His expected answer to that question is just the opposite of what Cain expected. He thought he’d escape responsibility, but it’s clear that the answer to that question should be, “Yes, Cain, you are responsible for your brother’s care.”  The EDCE goes on to give some suggestions on how to foster interdependence: “First, for true interdependence to exist and flourish, there must be a putting aside of individualism that focuses on self and the advancement of personal interests. Second, man-made barriers of nationality, race, class, education, and gender must be overcome. One mark of …moving toward Spirit-empowered interdependence is the way members of different backgrounds experience a sense of belonging and freedom to relate to each other. Third, interdependence can be nurtured by practicing corporate experiences…as group members participate with one another in disciplines such as prayer for one another, singing, sharing burdens, and even eating together, a sense of unity and oneness will be generated.”

Revelation 4:1, Various

An Open Door

In the Rock and Roll era in which I grew up, there were many songs that referenced “Heaven’s Door.” According to Bob Dylan and Donovan, as well as Guns & Roses, “We knock, knock, knocking on heaven’s door.” Alicia Keys is going to “March up each step until she reaches heaven’s door.” The infamous Jimmy Hendricks (or was it Led Zeppelin?) made the phrase “Stairway to Heaven” common language in the 60s. I’m sure there were, and still are, many other pop culture references to Heaven’s Door. But all of them have their origin in John’s vision. I would expect that the Apostle John understood the world in much the same way as others in his day. He sees the earth as being covered by a “firmament,” a large canopy that stretches over the earth.  He may draw his views from Isaiah. The Prophet explains, “It is he (God) who sits above the circle of the earth, and its inhabitants are like grasshoppers; who stretches out the heavens like a curtain and spreads them like a tent to dwell in.” (Isaiah 40:22). This firmament keeps us from seeing beyond it into the heavenly realms. We have no idea what’s happening beyond it in the spiritual or heavenly realm. But in John’s vision recorded in the Book of Revelation, John sees a break in the firmament. He calls it a door. He writes in chapter 4, verse 1, “After this, I looked, and behold, a door standing open in heaven!” He sees what the normal physical eye cannot see.

Even though we’ve visited the moon and sent spacecraft into some rather distant reaches of outer space, the realities of heaven and the validity of John’s vision are in no way compromised. We still believe, at least I still believe, that heaven is a literal place but not necessarily a physical location that can be reached by a rocket ship or any kind of time travel from our physical, earthly position. I don’t think we can understand it fully, but when Jesus promised to return to take us to be with him, in John 14, he was referring to a specific place. It could be a physical place, but it doesn’t have to be. It’s a place for sure because Jesus is there. Often, during His life on earth, he would look up to heaven and speak of it as a place. From my point of view, heaven is a place. How could it have a door if it wasn’t a place?

In his commentary on Revelation, M. S. Mills concludes his comments on this verse, Revelation 4:1, by writing, “What an inexpressible privilege it is to have Heaven’s door opened for us, to have the opportunity to view this ethereal scene! God has allowed us a preview of our eternal destiny, for in His love and through the gracious work of Christ, we need not fear the magnificent, awesome personage seated on that glorious throne. This fantastic privilege is solely based on the atoning work of Jesus Christ; otherwise, our sins would keep us eternally exiled from this: the Source of all holiness, the Source of all being, the Source of all life, and the Source of all power. The privilege we enjoy through Christ is the assurance that we will eternally be part of this scene and eternally have access to this supremely wonderful God! As believers, this is our happy, eternal lot.” John saw the door open. It is to all who believe in Jesus.

 

Hebrews 6:19-20. Various

An Anchor For The Soul

It’s not uncommon to speak of life as a sea or an ocean. It’s used as such in the Bible on occasion and after having sailed the seas on three different Navy vessels, I’d say that the sea itself is the symbol of uncertainty. It changes daily with the wind and the waves. One day, it’s peaceful and calm; the next, it’s a cauldron of confusion and disarray. The unpredictable seas can be calm, restless, and tempestuous on the same day – just as the waters of life. Vessels upon the seas are at the mercy of every wind that blows and wave that swells. The Navy has made provision for such possibilities by equipping each ship with an appropriate anchor. According to one dictionary definition, an anchor is “a heavy object on a ship cast overboard to hold the vessel in a particular place.”

God knows full well the storms that we will encounter in life and He too has equipped us with an appropriate anchor.  Our spiritual anchor for our souls is the believer’s hope of heaven in the midst of the storms, trials, and struggles of this life. The writer of Hebrews talks to us about our hope of heaven. He refers to it as a “steadfast anchor of the soul.” (See Hebrews 6:19-20). He says, “We have this as a sure and steadfast anchor of the soul, a hope that enters into the inner place behind the curtain, where Jesus has gone as a forerunner on our behalf…” Jesus said that he was going to prepare a place for us and promised to return to assist us in our travel from this world to paradise. He promises to return for us and “take us” to be with Him. He told the thief on the cross that the place was called “paradise.”  He promises us that we too will be where He is. He will take us there! Our eternal destiny is not something we hang on to, but it’s something that he hangs on to for us. No storm or struggle or person can rip us free from His loving grasp.

Just as the ship’s anchor sinks into the invisible depths of the sea and finds footing, so too does our hope reach into the invisible reaches of the spiritual world and find a sure and steadfast hold for the stability and safety of our souls. Our hope attaches itself to the certainty of the invisible world to which the promises of God link us with an unbreakable chain. Our small vessels, upon a sea of turmoil and confusion, can find solid ground to hold it firm. In “The Loins Girded,” J. J. Knap puts it this way, “In this way we are safe,—eternity holds on to us. We have nothing to fear,—the unchangeable God shall not let us go. Our salvation is certain,—the Savior keeps us: our hope is anchored in a ground that is both sure and steady and it shall never fail us.” The hope of heaven is our sure anchor for our souls as we sail the stormy seas.

 

 

1 Chronicles 1:1, Various

Our First Parents

Beginning with the Genesis account of creation, the Bible assures us that we’re all descendants of two people: Adam and Eve. Everyone born on the earth descended from those two people. The book of 1 Chronicles picks up that idea and follows the genealogy from Adam. The Chronicler, whom I believe was Jeremiah, begins his account with Adam.  The first four verses of this book say, “Adam, Seth, Enosh; Kenan, Mahalalel, Jared; Enoch, Methuselah, Lamech; Noah, Shem, Ham, and Japheth.” The Chronicler doesn’t question the biblical teaching about the heritage of all human life on earth.

For the Chronicler, it’s all about the connection of his present with the past, all the way back to Adam. Modern evolutionists will argue that DNA studies demonstrate that man descended from about 10,000 original family types. This reasoning begins with a presupposition and proceeds to prove that supposition. As one website records, “The claim that human genetic diversity could not have arisen from only two original people is actually not new at all. This assertion comes from mathematical simulations done in the 1990s. These simulations assume that evolution happened in order to prove evolution happened. The reasoning is entirely circular and therefore invalid.”[1] According to this writer, “Christians should also be confidently able to share the Gospel of salvation by beginning with the truth that the Bible is not anti-science. Some people may doubt God’s Word and ask, “Did we all come from Adam and Eve?” We must remain firm on the authority of God’s Word, as His Word is truth. Furthermore, the wonders of modern genetics, far from unhitching humanity from Adam, is actually completely consistent with God’s eyewitness Genesis account of His special creation of two humans—Adam and Eve, the parents of every human being ever born.”

The importance of this truth for modern Christians is undeniable. The New Testament assumes the genealogy of every person reaches back to Adam and Eve is true also. As Adam brought about the fall of man through sin, the second Adam brought about the salvation of all mankind. Our need for salvation goes back to Adam and Eve. The origin of sin and suffering and death and our need for a Savior is rooted in the truth of human origins as described in Genesis. Therefore, it is vital that Christians avoid the compromising positions presented by evolutionists and theistic evolutionists who attempt to make our first parents into a simple allegory or, at worse, a myth that is just the product of good storytelling.

[1] Did We All Come from Adam and Eve? | Answers in Genesis

Malachi 3:7-10

The Tithe

Believing in God and trusting God is not necessarily the same thing. Many believe in God, but trusting God is much harder, especially when it comes to money. In Malachi 3:7–10, God instructs us to “Be” obedient to Him in three areas. First of all, He calls us to be honest. Verses 7 & 8 say, “From the days of your fathers, you have turned aside from my statutes and have not kept them. Return to me, and I will return to you, says the LORD of hosts.” The call to return is a call of repentance. It all begins with the acknowledgment that there is sin in the camp and in our selfish lives. He just wants us to be honest about it and acknowledge our failure. The greatest thing about sin is that there is a remedy. There’s no remedy for a bad upbringing, a genetic disposition, or a societal influence. But there is hope for us if we can be honest and call it what God calls it: Sin! But like the Israelites, we argue that we don’t know what God is talking about. They said, “How shall we return?” God explains that they are robbing him! They again don’t understand how and say, “How have we robbed you?” God answers “in your tithes and contributions.”

God then calls for them (and us) to be faithful. He says in verse 10, “Bring the full tithe into the storehouse…” The word means one-tenth. Many Christians argue that this standard is no longer relevant for us today, but I strongly disagree. It was obvious before the law was given when Abraham gave a tenth to Melchizedek in Genesis 14. it was alive when Jacob promised to return a tenth of all God blessed him with when he woke from his dream at Bethel. The New Testament calls for us to give “proportionately.” The only thing Jesus commended the religious leaders for was tithing. He even said, “Yes, you should tithe,” but don’t neglect the more important matters of love, truth, and compassion.

Finally, the call to obey God with honesty about our giving, and then faithfulness in meeting the standard, is followed by the call to give expectantly. God promises to bless this faithfulness. Verse 10 concludes, “If you do,” says the LORD of Heaven’s Armies, “I will open the windows of heaven for you. I will pour out a blessing so great you won’t have enough room to take it in! Try it! Put me to the test!” Trusting God always has an impact on our check stubs.

Matthew 16:18

Upon This Rock

We visited many churches during our tours of Israel. There were a couple that really stood out. The Church on the Mount of the Beatitudes is an octagon. It has eight sides, each side representing one of the Beatitudes that Jesus preached during the sermon on the mount. Not far from the Church on the Mount of the Beatitudes is the Church of the Primacy of St. Peter. The Roman Catholic tradition interprets Jesus’ comment to Peter in Matthew 16:18, “And I tell you, you are Peter, and on this rock, I will build my church…” to appoint Peter as the first Bishop of the Center of the faith in Rome. Being the most important Church, the Bishop of Rome was given deference, if not full allegiance, throughout church history. Thus, the Bishop of Rome has been recognized as the Pope, or leader, of the Catholic (universal) Church. Most Protestants believe the church is built upon Peter’s profession of faith in Jesus as the Messiah rather than the authoritative person. Although the protestant and catholic traditions concerning the significance and primary role of the Apostle Peter differ in several ways, all agree that there was some “primacy” to the ministry of Peter.

You begin to see Peter’s leadership role immediately after our Lord’s ascension. He arranges for the election of Matthias as the replacement for Judas. He is the spokesman at Pentecost and, afterward, the chief teacher. He works the first miracle and remains the principal thaumaturge (bringer of miracles). He wields the authority in the case of Ananias and Sapphira. In the early persecutions by the Sanhedrin, he is the ringleader, and he is the one Herod must arrest. When he is in prison, the special prayer of the Church shows the esteem in which he is held.

The Pulpit Commentary lists several more instances that point to Peter’s primacy. Peter was the first of the three who saw the transfigured Son of man upon the holy mount. In the garden of Gethsemane,  Peter, also called Simon. was one of the same band of three whom Jesus kept near to himself. It was his exclamation, “Thou art the Christ, the Son of the living God,” which called forth the Lord’s approval and original blessing, “Blessed art thou, Simon,” etc. Paul himself records that the risen Redeemer first appeared to Peter. As the chief speaker and representative of the Church, he proclaimed not only the facts of the Resurrection and the outpouring of the Spirit but pardon and salvation through the redemption that Christ brought.  Although Paul is recognized as the Apostle to the Gentiles, it was Peter who first welcomed the Gentiles into the church. As tradition goes, both Peter and Paul were martyred in Rome. It wasn’t on the “rock” of a man that Christ built His Church. But He is not done! It’s the profession of faith in Jesus throughout the centuries that builds the church.

Hosea 13:14, 1 Corinthians 15:54-55

Deliverance From Death

Hosea is all about the unfaithfulness of God’s people in contrast to His faithfulness. We turn our backs. We violate his commandments. We worship other gods. But He always calls us back to Himself. He always wants us back. We break our marriage contract with Him, but he will never break His covenant with us. He is not like us! He is perpetually faithful. In a closing passage from Hosea, God expresses the depth of His love and enduring faithfulness for His people. In Hosea 13:14, God asks, “Shall I ransom them from the power of Sheol? Shall I redeem them from Death? O Death, where are your plagues? O Sheol, where is your sting?” The assumed answer to the first two questions is “yes,” I will. The assumed answer for the last two questions is “nowhere.” The plagues of death and the sting of death have been defeated for God’s people. God will never go back on His word.

I think I have quoted Paul’s words in 1 Corinthians 15:54-55 at many funerals during my years as a pastor. It says, “When the perishable puts on the imperishable, and the mortal puts on immortality, then shall come to pass the saying that is written: “Death is swallowed up in victory. O death, where is your victory? O death, where is your sting?” Most people do not connect Paul’s statement with Hosea, but we should because he admits to quoting an old saying. He says this is a “saying that is written.” We know it was written in Hosea, the book about God’s love and unwavering faithfulness to us. However, we cannot be depended upon to keep our promises, much like Gomer. God will always keep His. His promise, as Paul clearly recognizes, was that he would redeem us from the power of death and the grave. Contrary to our experience in this world, when a loved one dies, he simply moves on to a better place. We don’t see them again in this life, but that doesn’t mean they don’t exist.

The following was found on the body of Colonel David Marcus, who helped establish the state of Israel. He wrote: I am standing upon the seashore. A ship at my side spreads her white sails in the morning breeze and starts for the blue ocean. She is an object of beauty and strength, and I stand and watch her until, at length, she is only a ribbon of white cloud just where the sea and sky come to mingle with each other. Then someone at my side says, “There! She’s gone!” Gone where? Gone from my sight—that is all. She is just as large in mast and hull and spar as she was when she left my side and just as able to bear her load of living freight to the place of destination. Her diminished size is in me, not in her, and just at the moment when someone at my side says, “There! She’s gone!” there are other voices ready to take up the glad shout, “There! She comes!” And that is dying.

Hosea 10:12-13, Various

Fallow Ground

Hosea writes in Hosea 10:13, “Sow for yourselves righteousness; reap steadfast love; break up your fallow ground, for it is the time to seek the Lord, that he may come and rain righteousness upon you.” Hosea calls for God’s unfaithful people, Israel, to “break up the fallow ground” in their hearts.  Jeremiah 4:3 includes the very same exhortation.  We all have our share of fallow ground. It must be broken up. When that’s done, then we will be able to “Sow for yourselves righteousness.” As we sow righteousness, we will then “reap steadfast love” (See Hosea 10:12). Guzik explains, “Break up your fallow ground: God builds on the picture of sowing and reaping by telling Israel to break up your fallow ground—ground that hasn’t been plowed for more than a year. It is ground that is hard and stubborn, resistant to the seed. It does little good to sow seed on fallow ground; it must be broken up first.”[1]

Fallow ground is not the same as “barren” ground. The barren ground grows nothing. Fallow ground will always grow something. “The neglected garden is not a barren desert; it is a wilderness. The neglected soul will not be merely deficient of good; it will bear a crop of evil. The heart cannot endure a void. If it is not filled with pure thoughts, it will indulge in unholy imaginations; if it has no object of worthy love, its affections will descend and twine about some debased object; if it is not active in doing good, it will be diligent in doing harm. In proportion to the gifts and powers of the soul will be the evil that will come out of it when neglected; the more fertile the soil, the more abundant the crop of weeds.”[2]

Scripture often uses agricultural language when it illustrates the character of our hearts. Before seed can be sowed or harvest reaped, the ground must be prepared. Weeds must be removed. Jesus told the parable of the four soils and interpreted it for us as representing hard, fallow hearts, rocky hearts, weedy hearts, and finally, good soil hearts. If the crop is bad, the farmer does not try to fix the plants, vines, trees, or sprouts. He focuses on the soil. You have to get to the heart of the problem. Solomon pleads with his son, “Above all else, guard your heart.” It’s so easy to let our hearts become callous and hard-packed.  Hosea calls us to break our own hearts. Make it soft! Make it receptive to God’s work.  Remove the rocks, pull the weeds, plant the good seeds of God’s Word, fertilize it, water it, watch over it carefully, and watch God bring true growth as we experience a harvest of His steadfast love.

[1] Guzik, David. 2000. Hosea. David Guzik’s Commentaries on the Bible. Santa Barbara, CA: David Guzik.

[2] Spence-Jones, H. D. M., ed. 1909. Jeremiah. Vol. 1. The Pulpit Commentary. London; New York: Funk & Wagnalls Company.

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