by Doris H. Murdoch, teacher and author of Testify: By the Blood of the Lamb and the Word of our Testimonyand Constructing Your Testimony We read about the Mount of Temptation in the books of Matthew (4:1-11), Mark (1:12-13), and Luke (4:1-13). After Jesus was baptized in the Jordan River by John the Baptist, the Holy Spirit led Jesus into the Judean desert wilderness to be tempted by the devil. It is believed that Jesus fasted for forty days in a cave on the Mount of Temptation, also called Mount Quarantal. The Mount of Temptation overlooks the oldest city in the world (10,000 years), the lowest point in the world (1300 feet below sea level), and the city of palms, the city of Jericho. Jericho is located in the West Bank and the Jordan Valley. The summit of the Mount of Temptation is seven miles northwest of Jericho. From the summit, one has a panoramic view of the Dead Sea, the Jordan Valley and the mountains of Moab and Gilead. The Jesus Cave, the place of fasting and meditation, is located within the parameters of the Greek Orthodox Monastery of the Temptation, which is about halfway up the mountain. At one time, the only way up the mountain was via a walking path, but today the monastery and Jesus Cave can be reached via a cable car.
After forty days of fasting, Jesus was hungry. The Bible tells us that the tempter or devil came to Jesus and said, “If you are the Son of God, command that these stones become bread.” Jesus responds with, “It is written, ‘MAN SHALL NOT LIVE ON BREAD ALONE, BUT ON EVERY WORD THAT PROCEEDS OUT OF THE MOUTH OF GOD.’ ” (Deuteronomy 8:3) Jesus was human like us; He hungered after forty days of fasting. Man’s body must be replenished after fasting. Jesus, unlike humans, was sinless; He faced temptation and did not give in. When faced with temptation, do you find strength in Jesus and the Word of God? Do you try not to give in or be disobedient of God and His commands? Are you striving to be Christ-like? In the second temptation, the devil took Jesus to the Holy City of Jerusalem an-d had Him stand on the pinnacle of the temple. The devil said, “If You are the Son of God, throw Yourself down; for it is written, ‘HE WILL COMMAND HIS ANGELS CONCERNING YOU’ and ‘On their HANDS THEY WILL BEAR YOU UP, SO THAT YOU WILL NOT STRIKE YOUR FOOT AGAINST A STONE.’ ” (Psalm 91:11-12) Jesus responds with, “On the other hand, it is written, ‘YOU SHALL NOT PUT THE LORD YOUR GOD TO THE TEST.’ ” (Deuteronomy 6:16) Here the devil tempts Jesus with possessions, power and pride. We all like sporty cars or trucks, stylish clothing, beautiful homes, new technological gadgets, and the material world goes on and on! For a wealthy person or a person with leadership skills or gifts, it is a very strong temptation to get caught up in the devil’s schemes of power and possessions. Do you struggle to be strong in the Lord and allow Him to guide your acquisitions? Do you seek God’s will in how these things are used? Ask yourself, “Am I using these things to serve and glorify God?”
Lastly, the devil takes Jesus to another mountain and said, “All these things (kingdoms of the world) I will give You, if You fall down and worship me.” Jesus responds with, “Go, Satan! For it is written, ‘YOU SHALL WORSHIP THE LORD YOUR GOD, AND SERVE HIM ONLY.’ ” (Deuteronomy 6:13, 10:20) The devil left Jesus and the angels came to Jesus and ministered to Him. Here, we see Jesus tempted by the devil, promising Jesus the world that was not even within his power. The devil was trying to distort the worldview for Jesus with world control that was not focused on God’s plan for mankind. Jesus kept His focus on God’s purpose for coming to earth as a man. He knew He was here to accomplish the journey to the cross. He was here “for God so loved the world, that He gave His only begotten Son, that whosoever believes in Him shall not perish, but have eternal life.” (John 3:16)
As you recall, Eve was tempted by the devil, a real, fallen angel! The devil was thrown from Heaven because of his desires for power and his pride in that he was as great as God. Satan, the devil, is always around when there are people trying to follow and obey God. Just think, if Jesus would have given in to the devil, he would have failed in His assigned mission on earth, to die on the cross for our sins and to give us the opportunity to have eternal life. If the devil seems to be very active in your life, he may be trying to block God’s purposes for you and others around you. Daily, hour by hour, minute by minute, put your eyes on Jesus. Keep your focus on the journey that God has planned for you and allow God’s will to become your will. Is your victory in Jesus?
by Ronald Higdon, retired pastor (including intentional interim ministry), adjunct professor, and author of In Changing Times: A Guide for Reflection and Conversationand Surviving a Son’s Suicide A reporter was interviewing an elderly Kentucky farmer and posed an obvious-answer question: “You’ve been farming for over sixty-five years; I bet you’ve seen a lot of changes in that period of time, haven’t you?” The farmer replied, “I certainly have. And I’ve been against every one of them.” This is not unlike the song sung by Groucho in an old Marx Brothers movie that has this recurring line: “I’m against it!” This is the theme song of many who see change as only danger and threat. I often quip that I have pastored some churches with the unstated but obvious philosophy: “Come weal or come woe, our status is quo.” The above examples keep one in the negative and “kickative” mode because change is the one constant in life that can always be counted on. It is one of the great inevitables written large in the universe. Only of God’s consistency in his grace, mercy, and love can it be said: “As it was in the beginning, so it is now, and so shall it ever be, world without end.” A friend was recently talking about some changes that are about to be made in the church of which we are members. Her comment was: “Nothing in my world has remained the same. It seems that everything I have loved and cherished is no more. I guess I had always assumed that at least I could count on my church remaining the same.” Books have been written on the impact of the not only increasing amount of change in our world but of the rapidity with which it has come. I told my friend who was lamenting the changes in her life, even in the church, that each day when I get up I look out the window to make certain I’m not living on another planet. Many have brought to our attention our basic dilemma: those of my generation were educated to live in another time and now we find ourselves living in this time. My seminary education was excellent but it certainly did not prepare me for ministry in the church-world of today. The reference has been lost but not the story of the Bishop who was meeting with a group of pastors and began his session with the announcement that he had good news and bad news for them. He asked them which they wanted first. After a brief pause, one of the pastors spoke up: “Give us the bad news first.” “It is more difficult to be in pastoral ministry today than in any other time I have known.” After a brief period of silence and heads nodding in approval, the request came: “What is the good news?” The Bishop smiled and confidently announced, “If the fifties ever come back, we’re ready!” The impossibility of this kind of “back to the future” does not have to be spelled out even though the attempt to live it out remains in evidence. We shouldn’t have to be told, “There are no trains to yesterday.” We know the intellectual truth of this, even though some continue to wait at the Nostalgia Station for the Express to the past. It’s not coming. The time is now. It is not the same as it was in the past and, when the future arrives it will be different than what we are experiencing but, of course, will not be called the future but the present, the now. This is the only time zone in which we can live and in this “new time” in order to live with purpose and hope I believe, that basically, we have to see the changes in our lives as challenges and opportunities. In 1980, William Bridges wrote a book titled Transitions: Making Sense of Life’s Changes. He offered what I believe continues to be solid advice: “Whether your chose your change or not, there are unlived potentialities within you, interests and talents that you have not yet explored. Transitions clear the ground for new growth. They drop the curtain so the stage can be set for a new scene. What is it, at this point in your life, that is waiting quietly backstage for an entrance cue?” The challenge in this he spells out in one sentence: “To have a new beginning you need to acknowledge an ending.” Why is it so difficult for us to acknowledge that some things are simply over? Endings are usually never swift or easy and are hardly ever complete. I maintain that successful beginnings always depend on reasonably successful endings. The grief process in mourning our losses plays a large part in successful endings and varies greatly with the nature of the loss (ending) and the way we have dealt with previous losses. It is not always easy to view change as a time of transition and the opportunity for a new beginning. But that is what it is – if we are determined to be truly alive in the moment in which we are living. Just because something is difficult (and what worthwhile thing isn’t?) doesn’t mean it is not meant to be a part of our learning and growing in God’s world for this time. Who knows what fresh beginnings await us? A lot depends on how we handle the changes that will only keep coming.
— by Henry E. Neufeld, owner of Energion Publications Image Credit: Adobe Stock #2516415 (Licensed)
Last night I restarted my Thursday night video Bible study and at the same time completed my series on eschatology. Next week I’ll start a new study, in which I’ll use Galatians as a basis, but will look at the backgrounds of Paul’s letters and at the various perspectives there are on reading them. I’ll be posting some details early next week on Threads from Henry’s Web, and will link that post from here.
I often try to hold my own views, other than general ones on publishing, in the background. I don’t want anyone to take the things I say on video as a statement of company policy. For those who have asked, I definitely do have opinions on many of the issues covered by our authors. I choose generally to be a facilitator. In these videos, however, I will be expressing my viewpoint.
The study takes place on Thursday nights at 7:00 pm central. The resulting video will be posted here each Friday. We’ll link some of my posts here, but if you want to follow the next series, you’ll need to do so through Threads from Henry’s Web. Only the final videos will be published here consistently.
So here’s my wrap-up on eschatology. (Spoiler: I do not tell you when Jesus will return!)
by Dr. Thomas W. Hudgins, professor, author and translator of Aprenda a Leer el Griego del Nuevo Testamento. Pastor so-and-so. Senior Pastor. Bishop so-and-so. Elder so-and-so. Reverend. Deacon Bob. Deaconess Anita. Apostle J. T. Preachsogood. And let’s not forget Doctor. Titles are everywhere it seems. Where there’s a church, there’s no shortage of titles. Sometimes titles are even combined. “Allow me to introduce you to the Reverend Dr. Pastor Jones.” And in some churches even the pastor’s wife gets a title (First Lady). What does Jesus think about all of this? We don’t have to go very far to find out. Jesus actually discussed the whole issue of titles. Matthew wrote it all down for us in the first Gospel. Before we look at all of what Jesus said though, let’s start by focusing our attention on one particular verse in Matthew 23. In verse 9, Jesus talks about the title “Father.” Now evangelicals absolutely love this verse because it calls out the absurdity of the Catholic practice of calling priests “Father.” Here’s what Jesus said: “Do not call anyone on earth your father; for one is your Father, that is He who is in heaven” (Matthew 23:9). I told you, evangelicals love this one. Big time. Ron Rhodes deals with this verse in his book Reasoning from the Scriptures with Catholics (Eugene, OR: Harvest House, 2000; 112-113). He points out in his discussion how the title “father” was connected to esteeming individuals with honor and highlighted their superiority and authority over others. He goes on to point out how the pope is called not just “Father” but “Holy Father.” He writes:
If what Jesus said holds true for the Pharisees, it certainly must hold true for the pope. . . . Jesus is using the term father in Matthew 23:9,10 in a much more exalted sense [than that of a biological father or a spiritual father, like Paul to Timothy]—a sense requiring holy reverence and unquestioned obedience. (113)
One of the Catholic commentaries on Matthew addresses the issue of the title “Father” and Jesus’ prohibition in Matthew 23:9. This is what Curtis Mitch and Edward Sri write:
Catholics are sometimes criticized for addressing their priests as Father. On the surface the practice does appear to contradict Jesus’ teaching in Matthew 23:9. However, there is reason to think that Jesus is stressing the fundamental equality of his disciples, rather than establishing a literal prohibition against the use of religious titles. (The Gospel of Matthew [Grand Rapids: Baker Academic, 2010], page not known)
He goes on to cite examples of how the early church did not understand this as a prohibition, such as Stephen’s use of the title in Acts 7:2. In my opinion, the criticism of the Catholic church is not unfounded. The Jewish people had a basis for referring to their ancestors as “fathers.” For example, God told Abraham that he would be the father of many nations (Genesis 17:5). And the reference by Stephen to “fathers” was in no way connected to spiritual oversight, nor was it connected to authority. We need to back up to Matthew 23:1 to see who Jesus is talking to. While he is in the middle of a hot discussion with the religious leaders of the day, having just silenced the Sadducees and the Pharisees (Matthew 22:23ff.), and is gearing up to issue a series of woes against the scribes and Pharisees (Matthew 23:13ff.), Matthew 23:1 clearly indicates that Jesus is speaking to the crowds and his disciples. And the commands in Matthew 23:8–10 are instructions for them, not necessarily the opponents of Jesus (who knows they would not change a single thing about their religious hierarchy and system of control over the people). Remember, Jesus has already told his closest disciples that he is going to build his own community of followers (Matthew 16:18). Matthew 23:8–10 is some of that foundational teaching that is supposed to shape and mold the life of that community. I agree with many others before me who have cringed at the thought of people calling an individual their father (excluding of course the use of the word with one’s biological father). But I think evangelicals need to really take a hard look at the context—the verse that immediately precedes verse 9 and the verse that immediately follows—because I think we have some work to do as well on our end. Evangelicals love our titles, perhaps as much as Catholics love theirs. Let’s start with Matt. 23:8. Jesus tells his disciples, “Don’t ever be called Rabbi because One is your Teacher, and you are all just brothers and sisters.” The title of rabbi was an important one in the first century. “Rabbi” is the Semitic word for teacher. The two are synonymous. A rabbi was the scholar of the day for Jewish communities. In the present day, we might think of people who graduate from a university or seminary with a doctorate and called as a result “Doctor.” But it’s not just the doctors of the world. Better even might be the connection to those who complete a theological program like an M.Div. and as a result, after joining the staff of a local church, are called “Pastor” or “Senior Pastor” (we’ll come back to this last one before we conclude). And maybe it has nothing to do with any program of study at all. Did you know that the greatest prophet who ever lived was once addressed as “Rabbi” (John 3:26)? There was a tendency to ascribe titles to those who teach. In fact, this tendency has probably always existed. It definitely extends to the present day—and not just to the occults and the false religions of the world. It comes much closer to home than we might have ever thought. One thing is crystal clear—Jesus told his disciples to not let people call them by this honorific title. It wasn’t a suggestion. It was a command. It’s important to pay attention to why Jesus tells his disciples to not be called by this title. The answer is two-fold. First, we have a teacher. That teacher is God. I think we often get distracted from the teaching ministry of God in our lives. But it’s true. He is our teacher. Sure, the Body of Christ is given teachers for the equipping of the saints for works of service (Ephesians 4:11–16). And James does not condemn the role of teachers, just warns that it is a very serious role and not many should serve in this capacity because of the seriousness of what is expected of them (James 3:1). But even though we have teachers, we need to remember that they only teach us as much as what the Lord is teaching us through them. The real teacher is the teacher who taught the teacher. They teach us what God has first taught them. Their teaching does not originate in them, but in God. He is the teacher. The first part deals with who God is and who we are in relationship to him. The second part deals with the identity of Jesus’ followers and who they are in relationship to one another. Jesus says we are just brothers and sisters. I can boil this point down into one word—equal. Alright, I’m running out of space and time. So let’s look at verse 10. Jesus says this: “Do not be called leaders because one is your leader, namely the Christ.” We have the same problem with the issue of leadership that we do with teaching. We tend to look for the physical manifestation of a leader and ignore the spiritual. Behind any individual who takes the shape of a leader should be the real leader, the one who is being followed and has absolute sovereignty and control to lead his church where he so pleases. Let me tell you a quick story real fast. I’ll never forget harping on the whole issue of the title “Senior Pastor” at this one particular local church. The pastor really loved the title. I used to just suggest getting away from the whole idea of the title. Well one day the pastor came up to me and said he was getting rid of the title. I felt like maybe I was getting through to him. I told him, “That’s great. Very cool.” Then he told me he was changing the title to “Lead Pastor.” I immediately thought to myself, “It’s a step, but not a step forward.” More like a step sideways. He had a different title, but the same issue. We’re running out of space here, so I’ll just point you really quickly over to 1 Peter 5:4. That verse is the reason why I cringe when I hear the title “Senior Pastor.” You see in that verse how Peter refers to Jesus as the “Chief Shepherd.” Well, what’s a synonym for “chief”? –Senior. What’s a synonym for “shepherd”? –Pastor. I.e., Chief Shepherd = Senior Pastor. Do you see the problem? Does Jesus hate titles in our local churches? I know one thing. Jesus likes when people obey what he says. This whole issue of titles is one of those areas where Jesus wants to be obeyed. In the Body, do we really need them? Couldn’t we communicate very important theological truths if we would just obey Jesus in this regard? Truths like God is our Teacher, the Christ is the Shepherd, Christians who do the will of Christ are brothers and sisters in his church. I think so. But it means we have to let go. We have to surrender the titles. We have to encourage others—sometimes constantly—to call us by our name without the titles. I think God would do some pretty remarkable things in our local churches if we went this route. I really do. Words matter. The ones we use and the ones we don’t. These matter. Hi, my name is Thomas. Call me Thomas or Brother Thomas. It’s nice to meet you. I actually don’t want to be called the Rev. Dr. Thomas W. Hudgins, or as some might be tempted to do in the Spanish-speaking world, el Estimado Querido Pastor Doctor Thomas W. Hudgins. Let’s just kill the titles. I’m Thomas. And if you’re in Christ, I’m your brother.
“Witnessing” is a much abused term, not least by the way people often go about what they call witnessing. So last night Energion owner Henry Neufeld interviewed Christian apologist Elgin Hushbeck, Jr., author of the Consider Christianity Series, starting with the simple question: When someone asks you why you’re a Christian, what do you say?
There are some very important points in this video, including these: Your answer is about your own testimony, not about your extensive (or not) theological and biblical knowledge; It’s OK to say “I don’t know” and go try to find out; You need to start in prayer and consideration of what your Christian faith means to you; An apologist doesn’t argue people into Christianity or even convert anyone, but rather removes objections; Changing people is up to the Holy Spirit and them.
Here’s the video:
I also want to call your attention to two other books we publish: Constructing Your Testimony (from the Topical Line Drives Series, and thus short!), and Testify! by Doris Horton Murdoch. These are books that might be useful if you wonder what a testimony is and how you might give it.
Now as He drew near, He saw the city and wept over it. – Luke 19:41 Jesus was acclaimed as the Son of David and the King of Israel as He made His triumphal entry into Jerusalem the week He was crucified. The crowds shouted hosannas to Him and welcomed Him as their Messiah (Matthew 21:9; John 12:12-13). Bartimaeus also acclaimed Him as such, when he cried out, “Jesus, Son of David, have mercy on me!” (Mark 10:46-47). Jesus, likewise, identified Himself as the Son of David, in His final words of Holy Scripture: “I am the Root and the Offspring of David, the Bright and Morning Star” (Revelation 22:16). The Son of David is returning one day to Jerusalem, the Jewish capital, the city He wept over when the Jewish leaders rejected Him (Luke 13:34-35; 19:41). Jesus also wept when his friend Lazarus died (John 11:35). He was not only crying because of empathy with Mary and Martha in their grief, but He likely was crying about the unbelief of the crowd. He already knew that He would raise up Lazarus, and He already knows that one day He will raise up the nation of Israel! On that day “all Israel will be saved” (Romans 11:25-27). But until that day comes, He weeps over His beloved Chosen people. How sad that “a child was born unto them, a Son was given … a Prince of Peace” (Isaiah 9:6), and Israel rejected Him! But, wait! There is a silver lining to that cloud.
For if their casting Yeshua aside means reconciliation for the world, what will their accepting Him mean? It will be life from the dead! – Romans 11:15 (Complete Jewish Bible)
In other words, if Israel’s rejection of Yeshua as Messiah resulted in the Gospel going to the Gentiles, then their acceptance of Him will bring world-wide revival! Isn’t that what we all want? But how have we been praying for it? King David wrote, “Pray for the peace of Jerusalem. May they prosper who love you” (Psalm 122:6). That is tantamount to praying for the salvation of the Jewish people, that their eyes will be opened, like Bartimaeus, to see the Son of David, their Messiah! Our own prosperity, spiritually and every other way, is tied up with this imperative. Will we be obedient? The tears of our Lord poured out on His people, and now we Gentiles who know Him as Savior and Lord are His people, too. We should have our prayers mixed with tears of repentance for what the Church has done to the Jewish people throughout history to harden them against their own Messiah! The Church is suffering from a case of mistaken identity! Jesus is weeping about it as He intercedes for the eyes of His Church to be opened!
IDENTITY
(Based on Romans 11)
So, what is my identity now that I am saved?
I have a Jewish Lord, so how should I behave?
I was graciously grafted into a Jewish olive tree,
I was a wild branch when Jesus set me free.
The Seed of Abraham was planted in the ground –
They’d nailed Him to a tree when I was not around.
But He was resurrected as the Jewish Scriptures said,
And offered all salvation by His blood He had shed.
I later heard the story, first told by Jewish men –
The Apostles, Paul, and all the church were Jewish, all of them.
But when the message got to me, the Jewish roots were cut!
Yeshua wept, because the door to heaven for Jews was shut!
The Jews now think of Jesus as a God who’s not for them –
The veil over their eyes has made their eyesight dim.
But we can make them jealous if we restore His Jewish identity,
Support the Jews and the Jewish nation; for them we must have affinity.
And we must know our history, horrible things the Church has done,
Identify with them in their pain, that’s how their hearts are won.
We must repent for atrocities done in the name of our Jewish King.
Forgive us, Lord, we did not know it was such an evil thing.
– Nancy Petrey ~ June 18, 2016
Most Christians are not aware of the anti-Semitic history of the Church. I recommend three resources: (1) Our Hands are Stained with Blood: the Tragic Story of the “Church” and the Jewish People, by Dr. Michael Brown. (2) How the Cross Became a Sword by Richard Booker (small booklet). (3) Why Christians Should Care About Their Jewish Roots by Nancy Petrey (40-page book). In praying for revival and preparing for the coming of the Lord, these are indispensable tools. I urge you to read one of them. You will be spellbound and shell-shocked! But at least you will be equipped for these end times. PRAYER: Dear Father, cause us to weep over Your chosen people like Jesus did. Give us a heart of compassion to pray for their salvation. Cause us to be more grateful that Jesus came to us through the Jewish people and that our beloved Scriptures were penned and preserved by them. May we be moved to action on their behalf, speeding the day when Yeshua the Messiah will return to Jerusalem and set up His kingdom.
Too many times in life we are angry for wrong or minor reasons. But sometimes there are times that we should be angry. Not to be angry at some times or in certain situations is a sin. If you and I can be surrounded by poverty, disease, hunger, sexual abuse, racism, crime and other abuses and not be angry enough to want to change these conditions, then something is wrong with us. This anger is not over some personal or petty concern but about someone else’s needs. This kind of anger can express love and genuine concern.
The Church cannot be silent in the face of world problems but has a responsibility and a commission to be the transforming element within the world. The Church is to be the salt, the light, the leaven to change mankind. A newspaper columnist once remarked after a group in his community had a cleanup of crime in his city: “Any group of honest men, when they get mad enough, can drive out crime and make an awful lot of trouble for the criminals.” Anger is appropriate at this kind of behavior!
Some voices are saying that the Church has become too tame and comfortable to challenge the evils of our society. If the Church, however, can recapture its birthright, it will sense the creative and redemptive power with its body. As T. S. Eliot wrote, “In the juvenescence of the year, comes Christ the Tiger.” From this Christ the Church, his body, receives the explosive power to turn the world upside down. A tamed, comfortable Church will not change the world but a Church which has seen “Christ the Tiger” can. May the prayer of E. Stanley Jones become your prayer and mine. “O Christ of the whip and the flashing eye, give us an inward hurt at the wrong done to others, but save us from personal resentments, for they destroy us. Amen.”
Religious history rings with those – who care enough to be angry at the right time. Moses was angry at the enslavement of the children of Israel in Egypt. Elijah was angry at the prophets of Baal and the idolatry which they practiced in Israel. John the Baptist was angry at the distortion of religion by the Jewish leaders. Jesus was angry with the abuse of those who charged worshippers large prices for their sacrificial animals. Paul was angry at those who wanted to confine the gospel to the Jews. Luther was angry at the corruption in the established church. John Wesley was angry at the practice of religion in the Church of England. There are times when anger needs to be directed toward particular situations or problems, if we are to find a solution.
Several years ago the Chrysler Corporation former Chairman, Lee Iacocca, addressed the graduating class at the University of Michigan. Time Magazine reported his address in its June 20, 1983 issue. Among other things he told the students that day, he made the following observations: “I want you to get mad about the current state of affairs. I want you to get so mad that you kick your elders in their figurative posteriors and move America off dead center. Our nation was born when 56 patriots got mad enough to sign the Declaration of Independence. We put a man on the moon because Sputnik made us mad at being No. 2 in space. Getting mad in a constructive way is good for the soul — and for the country.” There are constructive ways where anger can be beneficial. We need to discover those areas and ways.
One of my favorite heroes from the Civil War is Robert E. Lee. After the Civil War, Lee was in Lexington, Virginia, where he had gone to be president of a small college called Washington University. One day he was sitting on his porch in his rocking chair with his crutches by his side. Some men from the Louisiana Lottery came to see him and offered him a proposition. Lee couldn’t believe what they had said, so he asked them to repeat it. They said that they didn’t want anything from him except to use his name. In using his name, they told him that they would make him rich. Lee stood up in his chair and thundered: “Gentlemen, I lost my home in the war. I lost my fortune in the war. I lost everything in the war except my name. My name is not for sale, and if you fellows don’t get out of here I’ll break this crutch over your heads.”
Sometimes anger needs to be directed in a positive way. The apostle Paul has said, “Be angry and sin not.” Phillips has translated that verse, “Never go to bed angry–don’t give the devil that sort of foothold.” Paul wrote in the latter part of this same chapter the following words: “Have done with spite and passion, all angry shouting and cursing, and bad feeling of every kind. Be generous to one another, tender-hearted, forgiving one another as God in Christ forgave you.” (Ephesians 4:31-32). What makes you angry? There should be some things that do. But on other occasions, you need to keep your anger under control. We are measured by what makes us angry.
by Dr. Bruce G. Epperly, pastor, professor, and author of Finding God in Suffering: A Journey with Job, Process Theology: Embracing Adventure with God, Healing Marks: Healing and Spirituality in Mark’s Gospel, and more! One of the first principles of medicine and ministry is “first do no harm.” This is sagely advice, since it is easier to say things that harm than cure, especially in sermons, interviews, and books. Words matter and this is especially true when we try to explain the tragedies of life. The Book of Job is a treatise aimed at exposing harmful theology. While the Book of Job may not give us the right answer – and in some ways the text suggests that humans can never fully fathom the intricacies of creation and providence- the Book of Job, like the (possibly) contemporary dialogues of Plato uncovers the wrong answers to the questions of “why the righteous suffer” or frankly “why do we suffer period?” since, for the most part, the morally ambiguous often receive greater suffering than they deserve, and the downright violent and greedy often to get away scot-free in this lifetime, which for the author of Job is the only one there is. Recently, Anne Graham Lotz, tried to explain the problem of evil as it relates to terrorism. She tied it to national infidelity. According to Ms. Lotz, when we turn from God’s way, “God abandons us and backs away, and takes his hand of favor away, [God’s] blessings. [God takes] his hand of protection away from us and abandons us…..We’re struggling with our own pride and self-sufficiency. I think that’s why God allows bad things to happen. I think that’s why he would allow 9/11 to happen, or the dreadful attack in San Bernardino, or some of those other places to show us that we need him. We’re desperate without him.” [link to Huffington Post report] Ms. Lotz claims to have an orthodox Christian position and to be able speak for the God of Universe, discerning clearly God’s thoughts and inclinations. Frankly, that’s above her pay grade and mine, as the author of the Book of Job confesses. Still, her comment is worth considering, especially since the Book of Job is a sustained critique of literal acts-consequences approaches to the problem of suffering. According to the text, Job is the best of persons, and yet he suffers almost beyond his ability to endure. He recognizes that there is no justice in his suffering. Job’s experience is proof that “righteousness leads to rewards” and “sin leads to punishment” approaches to suffering cannot not be theologically sustained, if it taken literally. The majestic dialogue that crowns that climaxes the text suggests that in this intricately connected and wonderful world there are pockets of chaos with which God must even contend. Such pockets of chaos insure that, as Jesus asserts, the sun shines and the rain falls on the righteous and unrighteous alike. Evil institutions and nations prosper, as do persons, and likewise faithful institutions, nations, and persons may also flounder. (Matthew 5:45) Acts do have consequences and a nation’s fidelity shapes its future, to a certain extent. A godly nation – if there is such a one – creates a social order of hospitality, economic justice, and earth care that leads to flourishing. The quest for the peaceable kingdom that inspired the prophets – fair business dealings, concern for the poor, affirmation of the needs of vulnerable persons – leads to less violence in the streets, healthier relationships between law enforcement and minorities, and happier homes, but does not insure complete security for the nation and its citizens. Ms. Lotz’s linear cause and effect understanding of divine blessings and curses does not square with reality, either individually or corporately. Job is clear that it is the wrong answer; and a harmful answer. Although the Book of Job struggles to find a compassionate God, the text leans toward a vision of God as creative, intimate, concerned with the details of creation, and caring for the world in all its diversity. This theological inclination renders Lotz’s pontifications problematic in terms of their characterization of God. While our actions may enhance or limit what God can do in the world, just as our behaviors place limits on the love others can manifest toward us, no good friend, parent, or grandparent “abandons” her or his child or friend because of her or his mistakes. The Good Shepherd seeks the lost one. The father runs out to greet his wanton (prodigal) son. Jesus is fully present on the cross, praying for the forgiveness of those who crucify him. My guess is that Ms. Lotz’s relationship to her own family is reflects a higher morality than she attributes to God. If Jesus said anything about God’s morality and love, it is that God is more moral and more loving than we are. This is God’s nature, not something God can arbitrarily withhold. A deity who withholds his care to allow terrorist acts in Orlando, San Bernardino, or on 9/11 can be feared but hardly loved, and in character is little better than abusive parent whom we would prosecute for child endangerment and manslaughter. The Book of Job reminds us to be careful about what we say about God. Our words about God can hurt or heal, can incite violence or promote love, can open the door to seekers or turn outsiders away. Popular religious leaders would do well to consult Job – and Jesus – before making pronouncements on the reality of evil.
The explanation of authority might sound like this.
(1) God has called and appointed the elders as custodians of the truth. God has ordained the leaders of the community and given to the group (committee, council) special guidance. This person , this group, those with these gifts, are given a special status so that their decisions, their pronouncements have authority i.e. are to be accepted as the true expression of doctrine. That means that it becomes the orthodox teaching of the particular community. When that acceptance takes place the teaching assumes a kind of fixity. The group may not originate the teaching, but endorse it, sometimes in face of alternatives, indeed sometimes because of the threat of what is considered to be heresy!
(2) God has granted certain gifts to one particular person to enable that person to function as teacher, leader or prophet.
It is to be noted that the existence of writings held to be authoritative may be taken for granted, may be presupposed. In that case the person or persons having authority will be expected to provide correct interpretations of such writings. Their interpretations will be taken as normative.
Illustrations can readily be found of binding authority, sometimes virtual infallibility, for such interpretations: for (1) Church councils, e.g. Nicaea, Chalcedon, framers of the Westminster Confession and of the Thirty-nine Articles, contemporary doctrinal committees,
For (2) also examples can readily be provided for outstanding individuals, e.g. Luther, Calvin, modern ‘prophets’.
In every case the authority of the proposed teaching depends upon acceptance within the particular community of the status of the proposing group or person. That is often assumed, taken without question. But the believer should understand the situation and look for a justifying explanation to make clear why such status is granted. However, before it can be explained, it has to be recognised.
by Tabitha Edwards-Walton, nurse, mother of a special needs child, poet and author of Poetic Life Experiencesand Poetic Diversities For the men and women who wear the uniform of the law.
You each have taken the oath to protect and serve.
Every day you put your own life on the line, to keep ours safe.
Sometimes you do not always get the best luck of the draw.
You drive hours in your cruisers, or walk your beats.
You have to be available in a moment’s notice.
You have to be out on the Holidays, in all kinds of weather.
You are the watchful eye on our city streets.
You are usually the first to respond to the scenes.
It does not matter if is a domestic dispute, a robbery, or an accident.
Most of you are proud to wear that shield upon your uniform.
You actually enjoy your responsibly, your routines.
Some may yell brutality, they do not want to think it was justice.
Some people do not realize how your job could be dangerous.
Some may even say it may have been racially motivated.
Sometimes there is not enough gratitude for your service.
Some people want to harm you instead of honoring you.
Some people disobey your commands,
They may even call you disrespecting names.
To Protect and Serve is what you do, so Thank You!
We read about the Mount of Temptation in the books of Matthew (4:1-11), Mark (1:12-13), and Luke (4:1-13). After Jesus was baptized in the Jordan River by John the Baptist, the Holy Spirit led Jesus into the Judean desert wilderness to be tempted by the devil. It is believed that Jesus fasted for forty days in a cave on the Mount of Temptation, also called Mount Quarantal. The Mount of Temptation overlooks the oldest city in the world (10,000 years), the lowest point in the world (1300 feet below sea level), and the city of palms, the city of Jericho. Jericho is located in the West Bank and the Jordan Valley. The summit of the Mount of Temptation is seven miles northwest of Jericho. From the summit, one has a panoramic view of the Dead Sea, the Jordan Valley and the mountains of Moab and Gilead. The Jesus Cave, the place of fasting and meditation, is located within the parameters of the Greek Orthodox Monastery of the Temptation, which is about halfway up the mountain. At one time, the only way up the mountain was via a walking path, but today the monastery and Jesus Cave can be reached via a cable car.
In the second temptation, the devil took Jesus to the Holy City of Jerusalem an-d had Him stand on the pinnacle of the temple. The devil said, “If You are the Son of God, throw Yourself down; for it is written, ‘HE WILL COMMAND HIS ANGELS CONCERNING YOU’ and ‘On their HANDS THEY WILL BEAR YOU UP, SO THAT YOU WILL NOT STRIKE YOUR FOOT AGAINST A STONE.’ ” (Psalm 91:11-12) Jesus responds with, “On the other hand, it is written, ‘YOU SHALL NOT PUT THE LORD YOUR GOD TO THE TEST.’ ” (Deuteronomy 6:16) Here the devil tempts Jesus with possessions, power and pride. We all like sporty cars or trucks, stylish clothing, beautiful homes, new technological gadgets, and the material world goes on and on! For a wealthy person or a person with leadership skills or gifts, it is a very strong temptation to get caught up in the devil’s schemes of power and possessions. Do you struggle to be strong in the Lord and allow Him to guide your acquisitions? Do you seek God’s will in how these things are used? Ask yourself, “Am I using these things to serve and glorify God?”
A reporter was interviewing an elderly Kentucky farmer and posed an obvious-answer question: “You’ve been farming for over sixty-five years; I bet you’ve seen a lot of changes in that period of time, haven’t you?” The farmer replied, “I certainly have. And I’ve been against every one of them.”
Pastor so-and-so. Senior Pastor. Bishop so-and-so. Elder so-and-so. Reverend. Deacon Bob. Deaconess Anita. Apostle J. T. Preachsogood. And let’s not forget Doctor. Titles are everywhere it seems. Where there’s a church, there’s no shortage of titles. Sometimes titles are even combined. “Allow me to introduce you to the Reverend Dr. Pastor Jones.” And in some churches even the pastor’s wife gets a title (First Lady). What does Jesus think about all of this? We don’t have to go very far to find out. Jesus actually discussed the whole issue of titles. Matthew wrote it all down for us in the first Gospel. 
“Witnessing” is a much abused term, not least by the way people often go about what they call witnessing. So last night Energion owner Henry Neufeld interviewed Christian apologist Elgin Hushbeck, Jr., author of the Consider Christianity Series, starting with the simple question: When someone asks you why you’re a Christian, what do you say?
Now as He drew near, He saw the city and wept over it. – Luke 19:41
Too many times in life we are angry for wrong or minor reasons. But sometimes there are times that we should be angry. Not to be angry at some times or in certain situations is a sin. If you and I can be surrounded by poverty, disease, hunger, sexual abuse, racism, crime and other abuses and not be angry enough to want to change these conditions, then something is wrong with us. This anger is not over some personal or petty concern but about someone else’s needs. This kind of anger can express love and genuine concern.
One of the first principles of medicine and ministry is “first do no harm.” This is sagely advice, since it is easier to say things that harm than cure, especially in sermons, interviews, and books. Words matter and this is especially true when we try to explain the tragedies of life. The Book of Job is a treatise aimed at exposing harmful theology. While the Book of Job may not give us the right answer – and in some ways the text suggests that humans can never fully fathom the intricacies of creation and providence- the Book of Job, like the (possibly) contemporary dialogues of Plato uncovers the wrong answers to the questions of “why the righteous suffer” or frankly “why do we suffer period?” since, for the most part, the morally ambiguous often receive greater suffering than they deserve, and the downright violent and greedy often to get away scot-free in this lifetime, which for the author of Job is the only one there is.
The explanation of authority might sound like this.
For the men and women who wear the uniform of the law.
