In Matthew 7:1 Jesus says, “Judge not, that you be not judged.” Does this mean it is always wrong for Christians to judge other people?
This is a favourite text of those who, like Pilate, would wash their hands of any responsibility to evaluate and challenge what others are doing. (“He’s the Lord’s servant, so we mustn’t judge him you know.”) However, the statement of Jesus must be seen in its context. It is not any and all judging the Lord condemns, but self-righteous judgment that ignores personal faults (vs. 2-5). The warning is similar to what we have in James: “Let not many of you become teachers, knowing that we shall receive a stricter judgment” (Jas. 3:1).
When judging others is prefaced by a thorough self-examination before God, spiritual believers are prepared to be discerning (vs. 5). Some we will “judge” to be spiritual “dogs” or “swine,” ill-prepared to appreciate the truths of God. (These were unclean animals to the Jews, animals that often showed little discrimination in their diet, feeding on garbage and even their own vomit, cf. II Pet. 2:22.) Others are going to be dangerous “wolves…in sheep’s clothing” (false teachers) revealed to be such by the fruit in their lives (vs. 15-16). While we are to show love to all (Matt. 5:44), we are not to waste resources trying to present the truths of God to those not ready or willing to receive them.
In Ephesians 5:11 God’s Word exhorts us to “have no fellowship with the unfruitful works of darkness, but rather expose [reprove and rebuke] them.” The words of Jesus are not intended to forbid sound, righteous judgment (cf. Jn. 7:24), and spiritual discernment (I Thess. 5:21-22), and even the rejection of those who are sinning or in error (cf. Rom. 16:17-18; I Cor. 5:11; II Thess. 3:6, 14; Tit. 3:10-11). Note how Paul passed judgment on ministers of the gospel (Phil. 1:15-17) and urged others to be discerning as well (vs. 9-10). Paul even opposed Peter when he saw the latter behaving hypocritically (Gal. 2:11-14).
What Christ is warning about in Matthew 7:1 is not spiritual discernment and the exercise of proper godly judgment. It is what we might call a judgmental spirit or judgmentalism. A judgmental person sets himself up as superior, and as being above the faults of others. In so doing he is blinded to his own (often similar) sins. A person like that will often gloat over the failure of others (as the Pharisees seemed to), because it increases his opinion of himself. The Lord is condemning the superficial, self-justifying judgment of the Pharisees who saw everyone’s faults but their own. Those who were judging others needed to realize they too would be judged (vs. 2). They needed to take steps to deal with their own sin first, before condemning others (vs. 3-5). But note that afterward action is to be taken to deal with the fault of the other person (vs. 5).
Church leaders are to protect the flock from enemies of the truth, whether they come from outside the church or from within it (Acts 20:28-31). Discernment followed by appropriate action is the Christian’s responsibility. “Do you not know that the saints will judge the world? And if the world will be judged by you, are you unworthy to judge the smallest matters? Do you not know that we shall judge angels? How much more, things that pertain to this life” (I Cor. 6:2-3). We are to reprove and rebuke those who sin (II Tim. 4:2; Tit. 2:15), on the basis of God’s Word which is “profitable for reproof [and] for correction” (II Tim. 3:16). The final goal, when a Christian brother or sister is involved is not punishment but rather restoration (Gal. 6:1).
In His Steps might better be entitled False Steps! The philosophy behind it is not in keeping with the teachings of the Scriptures But with over 30 million copies sold, the 1896 novel, by Charles Monroe Sheldon (1857-1946), ranks among the best-sellers of all time. This article will make no attempt to analyze the characters and incidents described in the book. Rather, it will deal with the underlying theories it presents.
Charles Sheldon was a Congregational clergyman who became a leader in the Social Gospel movement. He preached a series of sermons with the overall theme “What Would Jesus Do?” applying his understanding of the life of Christ to decision-making today. These messages eventually evolved into a fictional account of what happened to some people who made it their aim to live that way. (The full title of the novel was originally In His Steps: What Would Jesus Do?)
The Social Gospel
The social gospel teaches we should apply what it sees as Christian principles to modern social ills. Its focus is not on personal salvation through faith in the shed blood of Christ, but rather on moral living, by which it is expected that society as a whole will be transformed. But is that a proper approach?
Generally, the movement and its adherents have been liberal in theology, unconcerned with such crucial fundamentals as the verbal inspiration of Scripture, the deity, virgin birth, and substitutionary atonement of Christ, and salvation by grace through faith and apart from works. It mainly views Jesus’ earthly life as a pattern of good deeds, and an example to follow. (Even Christ’s death on the cross is reduced to this.)
And overwhelmingly, the social gospelites have been post-millennial in theology. That is, they see it as the calling of Christians to bring in an earthly golden age. They see it as the responsibility of the church to transform society, until the world becomes a fit kingdom for Christ to rule over. It is important to understand this background to the novel, and appreciate its philosophical roots.
The Key Text
Following “in His steps” was for Reverend Sheldon a matter of copying Jesus’ moral example. The phrase that became the title of the book is taken from Scripture (from First Peter), but it does not have exactly the significance the author makes it have. The theme of Peter’s first epistle is suffering for the cause of Christ. That is the context in which the apostle writes:
“When you do good and suffer, if you take it patiently, this is commendable before God. For to this you were called, because Christ also suffered for us, leaving us an example, that you should follow in His steps: ‘Who committed no sin, nor was deceit found in His mouth;’ who, when He was reviled, did not revile in return; when He suffered, He did not threaten, but committed Himself to Him who judges righteously” (I Pet. 2:20-23).
Under the inspiration of the Holy Spirit, Peter is exhorting believers to be willing to suffer, if necessary, live for Christ, and defend and do the right. (And, indeed, we are to expect to suffer, cf. II Tim. 3:12.) The words of Peter are about personal sacrifice, not about transforming society. He is speaking about a patient, Christ-like response to wrongs inflicted by those who reject Him, and who determine to oppose and oppress His followers. This attitude is akin to what Paul describes to the Roman Christians:
“Repay no one evil for evil. Have regard for good things in the sight of all men. If it is possible, as much as depends on you, live peaceably with all men. Beloved, do not avenge yourselves, but rather give place to wrath; for it is written, ‘Vengeance is Mine, will repay,’ says the Lord. Therefore ‘if your enemy is hungry, feed him; if he is thirsty, give him a drink; for in so doing you will heap coals of fire on his head.’ Do not be overcome by evil, but overcome evil with good” (Rom. 12:17-21).
The Essential of the New Birth
Only a regenerate heart has either the sensitivity or the power available to discern an answer to questions of conduct and to act upon them. And not all who claim to be followers of Jesus are born again Christians. This is a major flaw in Sheldon’s approach. He makes no mention of the necessity of the new birth through faith in Christ. But that is where it has to begin. We “must be born again” through personal faith in Him (Jn. 3:7; cf. 1:12-13). It is only the one reborn spiritually, and indwelt by the Spirit of God, who is able to truly and consistently follow the Lord (Rom. 8:9, 14; cf. II Cor. 2:14).
To suggest otherwise is to espouse a heretical doctrine called Pelagianism, named for Pelagius (circa 354-420) the man who proposed it. Pelagianism teaches that original sin did not taint human nature, and that the will is still capable of choosing good or evil without God’s help. It says Adam’s basic sin was to set a bad example for his descendants, and the role of Jesus was to set a good example for the rest of humanity (thus counteracting Adam’s bad example). And because humanity does not require God’s grace for salvation, Christ’s death is devoid of the redemptive quality ascribed to it by orthodox theology. It becomes merely an example of self-sacrifice. Pelagianism claims that human beings have full control, and thus full responsibility, for their own salvation. That is a serious error.
Beyond the Life of Christ
If we are thinking of a pattern for conduct, taking “What Would Jesus Do?” as a central guiding principle will only work with certain qualifications, regeneration being the first. Then, we must realize that Christ is “the Word…made flesh” (Jn. 1:1, 14), fully God and fully Man. Some of the things He did had the purpose of establishing and confirming His unique identity. He demonstrated His absolute power and authority over such things as the spirit world, and the natural world, over disease, and over death. No other person is able to say of himself, as He did, “No one takes [My life] from Me….I have power to lay it down, and I have power to take it again” (Jn. 10:18). So, not all that the Lord Jesus Christ did is either possible or appropriate for the Christian.
Also, Sheldon’s focus on the three years of Christ’s life and ministry as recorded in the Gospels is far too narrow. Though it may not be as catchy as “W. W. J. D.,” it would be far better for the Christian to broaden the question to: What does the Word of God teach that relates to this situation? What does God want me to do, in dependence on the indwelling Holy Spirit? We need to grow in our knowledge of all that God has said. “All Scripture” is profitable for us (II Tim. 3:16-17). And Christ, as God the Son, can legitimately be considered the Co-Author of the Bible. If it is all the Word of God, it is also all “the Word of Christ” (Col. 3:16; cf. Matt. 24:35).
In addition, it soon becomes apparent that a lot of specifics in modern life are not covered in the Bible (smoking cigarettes, for example). There are also cultural differences to be accounted for. This requires, first of all, the proper interpretation of Scripture (and there is only one correct interpretation), and an appropriate application of it, growing out of that interpretation. We may not, for example, be required to shake the dust off our sandals when departing from someone who has rejected our witness (cf. Mk. 6:11). What we must do is discover and discern practical precepts and principles from the Bible which can be applied in the Christian life today.
We should also keep in mind that many of life’s decisions are mundane, and morally neutral (such as choosing which socks to wear in the morning). God has given us minds to think with, and liberty in such matters. But as we Christians cultivate the mind of Christ, through meditation on, and the habitual application of God’s Word (Rom. 12:1-2; Phil. 2:5), we will develop a sensitivity to those choices that have a moral dimension, and be better able to discern the right course to take (Heb. 5:13-14).
Limitations in the Theory
Living “In His Steps,” on the basis of what we suppose Jesus would do in a given situation has the danger of becoming a subjective hunt for what feels right at the moment. It is all too easy to impose our own ideas and desires, and claim they are Christ’s. There must be a more concrete anchor than that, and it is found in the entire written revelation of God making up the sixty-six books of the Holy Bible. Imagination and wishful thinking are not enough to guide us–especially since “the heart is deceitful above all things, and desperately [incurably] wicked” (Jer. 17:9), and it will inevitably lead us astray, apart from the gracious working of the Holy Spirit.
Further, the post-millennial premise that the Lord is waiting for believers to christianize society before He will return is fallacious. In the late nineteen century this was a more popular view than it is today. Amazing inventions and other innovations seemed to hold out the prospect of an earthly utopia up ahead. But two World Wars, and the growing moral corruption in western culture do not point in that direction at all. We are certainly to be salt and light in society (Matt. 5:13-16), and stand for what is right. But the Great Commission (Matt. 28:18-20) has nothing to do directly with reforming society. It is about calling individuals to faith in Christ, and teaching them to follow Him. In fact, the Bible’s portrait of the last days before Christ’s return is far different from that of post-millennialism. It sees evil as being rampant and on the increase, with society becoming more polluted, as the time of the second coming approaches (cf. I Tim. 4:1; II Tim. 3:1-5, 13).
The Bottom Line
All of this is not to say that following in the footsteps of Christ is wrong. It is not wrong to seek, by the power of the Holy Spirit, to become more Christ-like (cf. I Cor. 11:1; Eph. 5:1-2). Living according to the pattern presented in the Word of God is certainly a valid goal. Holy living and a faithful witness are expected of the children of God. But human beings are incapable of doing that in a way that is pleasing to God, apart from the new birth and dependence on the transforming work of the Holy Spirit (Gal. 5:16, 25).
And as Christians we cannot be transformed as to all our habits or our entire lifestyle in a day. As believers daily immerse themselves in the Word of God, the Spirit of God wisely and gently will address those things that need to change, one by one. Even then, the Lord recognizes our weakness (Ps. 103:13-14) and we are told what to do when we stumble (I Jn. 1:9). Christian growth takes time (I Pet. 2:2; II Pet. 3:18).
Involvement in the Christian community is a factor in this. Sheldon is right in his emphasis on fellowship as a key element in spiritual growth. His characters gather weekly to testify to decisions made, and the result, to share questions and concerns, and to pray for one another. This is needed. As believers communicate with one another, they are encouraged to keep on in what is right, and to reconsider and turn from what is wrong.
But having said this, Charles Sheldon’s philosophy is unbiblical because rests on a false foundation, and because, even at its best, it is incomplete. In His Steps may make for some interesting reading, but it does not provide sound and solid teaching for Christian living. It is unfortunate that many are still purchasing the book, and espousing its errors.
Truth about suffering is not always easy to come by. Why do human beings suffer? If God is loving and merciful, why does He not act to prevent human pain?
Here is an outlines study you will find helpful in thinking through the Bible’s perspective on human suffering. It contains a dozen basic principles to keep in mind, plus 35 different things God can accomplish through suffering. Not all will fit each situation, but all are part of the legitimate purposes of God. (Even as I typed out this material I thought of other verses which might be used. Add your own, to increase the value of the study.)
Some Basic Principles
All creation was corrupted as a result of man’s first sin (Gen. 1:31; 3:13-19; Rom. 8:22).
Sin brings personal suffering (Prov. 11:19; Jas. 1:15).
Sin can be the indirect cause of suffering (that is, our suffering may not directly relate to our own sins, Jn. 9:1-3).
God is neither unloving nor unjust in allowing suffering (Ezek. 18:32; Gen. 18:25; Heb. 4:15.
God allows trials for our good and blessing (Ps. 33:5; Rom. 8:28).
God is glorified through the sufferings of human beings (Ps. 104:24, 31; Rev. 7:9-17).
God is sovereign over all (Exod. 4:11; Phil. 1:29; I Pet. 4:19).
Human suffering is relative (what is less painful for one, may cause great pain for another, II Cor. 10:12).
The significance of our trials is not always evident (Isa. 55:8-9; Jn. 20:29).
Suggesting benefits of suffering may not comfort or satisfy the sufferer (at least in the short term, Job 12:1-3; 26:14; Rom. 12:15).
Trials are inevitable this side of heaven (Job 5:7; 14:1; Ecc. 2:23; Rom. 8:18; Rev. 21:4).
We study suffering in order to reaffirm the goodness of God (Job 1:21; Mk. 7:37; Rom. 9:13-14).
Some Purposes in Suffering
Here is truth about suffering from the Bible. These can be roughly divided into five categories. Five areas in which God works to teach and train us, five areas of “Truth in our Trials.”
A. Truth About Sin and Satan. Trials can…
Reveal the true character of Satan (II Cor. 11:14; Jn. 8:44; I Pet. 5:8)
Demonstrate the rebellious spirit of the world (I Jn. 5:19; Jn. 15:18-21; I Pet. 3:16)
Be an evidence of personal sin (Num. 32:23; Gal. 6:7)
Be an object lesson teaching the harmfulness of sin (Prov. 6:27-29)
Be a foretaste of eternal torment (II Pet. 3:4-10)
Be a chastening for personal sin (I Cor. 11:28-32; Heb. 12:6-11; Prov. 15:31)
Help to prevent sinning in the future (II Cor. 12:7).
B. Truth About Values and Priorities. Trials can…
Help us to appreciate present blessings (Acts 3:8; Ps. 90:14-15)
Keep us from growing satisfied with this passing world (I Cor. 7:29-31)
Teach us about the cost of redemption (Jn. 15:13; I Cor. 15:3)
Awaken a God-consciousness in our souls (Ps. 107:1-31)
Demonstrate the folly of trying to live independently of God (Rom. 7:18; II Cor. 3:5; 12:9)
Prompt us to count the cost of following Christ (Acts 5:10-13; Heb. 11:25-26)
Stir in us a longing for God and His best (Ps. 42:1-3; Phil. 1:23; Rev. 22:20)
C. Truth About God. Trials can…
Be a reminder of the sovereignty of God (Job 38:4; Rom. 9:18-21; Ecc. 7:14; Ps. 119:75)
Reveal the faithfulness of God (Isa. 59:19; II Cor. 9:12; Rom. 5:3-5)
Provide opportunities for a display of God’s power (Jn. 9:3; 11:4, 15)
Be an evidence of God’s grace and mercy (II Pet. 3:9; Matt. 23:37)
Assure us of God’s unfailing love (Heb. 12:6, 10)
Provide lessons for the angels to the glory of God (Job 1:9; 2:4-5; Eph. 3:10)
Give us a new appreciation of the sufferings of Christ (I Pet. 3:18; Jn. 17:5; also 1:11; 8:29–compare Mk. 15:34; Jn. 10:17-18; Phil. 3:10)
D. Truth About Spiritual Growth. Trials can…
Reveal wrong attitudes and harmful habits (Ps. 32:3-5; I Tim. 4:10, 16)
Prompt us to take the responsibility to change (Ps. 119:71; also see Jonah’s experience)
Provide evidence of the reality of our faith (I Pet. 1:7; Job 13:15)
Awaken us to the practical application of Scripture (Ps. 119:92)
Be God’s instrument to develop in us the fruit of the Spirit (Gal. 5:22-23; Jas. 1:2-4)
Build steadiness and stability of character (I Pet. 5:10)
Be an indicator of commitment to the Lord and of spiritual progress (Acts 5:41; II Tim. 3:12)
E. Truth About Christian Ministry. Trials can…
Make us aware of gifts we never knew we had (poss. as Joseph in bondage and in prison; and Peter called from fishing to forsake all and become a fisher of men, Matt. 4:19-20)
Be a reminder of the unity of the human family (Isa. 53:6; I Cor. 12:26)
Give us opportunities to serve others (Lk. 10:30-37)
Increase the breadth and effectiveness of our ministry (II Cor. 1:3-4; 4:8-12)
Strengthen the bonds of fellowship and love among believers (Acts 4:29, 32-34; Heb. 13:3)
Give us other means and opportunities to glorify God (I Cor. 6:20; 10:31; Phil. 1:20; Heb. 13:15; I Pet. 4:14, 16)
Provide us with an opportunity to earn the sufferer’s crown (I Cor. 3:14; II Cor. 4:17; Jas. 1:12; Rev. 2:10; Matt. 5:10-12)
Another link to check!Rest-Ministries.org offers compassionate help from a Christian perspective for those suffering chronic illness or chronic pain. Their HopeKeepers magazine, and HopeKeepers support groups provide a network of resources for those with chronic illness. Highly recommended!
Depression cry? A sad psalm written by someone who is depressed? If I am feeling like that myself, why would I want to study it and read about it?
In response, there are a couple of reasons why. First, because you will find here someone with whom you can truly identify. Renowned Brethren Bible teacher J. N. Darby said that at one time Psalm 88 was the only Scripture that had any help for him, because he saw there that someone else had been as low as that before him. The second reason we should consider this psalm is because, although this passage of the Bible is filled with dark shadows, it points the way to the light. It is a message from the Lord for all who have suffered such times.
This is the only psalm attributed to Heman, the Ezrahite (see the inspired heading). Elsewhere we learn that Heman was a singer from the Levitical family of Kohath (I Chron. 6:33; II Chron. 5:12). (First Chronicles 6:16-30 lists Samuel among the Kohathites too.)
Heman has given us, in his psalm, an unbroken wail of distress. It is the saddest and most mournful of all the psalms. Unlike a number of other laments, the gloom is not relieved by any clear expression of hope for the future. Nowhere does it move on to a “But God…” but continues its negative tone to the end. The last word in English translation is “darkness.” The spirit of the psalm, if not the details, surely parallel the agony of the Son of God in the garden of Gethsemane (cf. Matt. 26:37; Mk. 14:33-34; Lk. 22:44).
A list of common words found in the psalm is revealing. There we see forms of the following words: cut off (vs. 5), troubles (vs. 3), afflicted (vs. 7, 9, 15), wrath (vs. 7, 16), dead (vs. 5, 10, 15), darkness (vs. 6, 12, 18), depths (vs. 6), grave (vs. 3, 5, 11), and pit (vs. 4, 6).
Yet this is not a cry of faithless rebellion. The psalmist begins by calling God the “Lord [Jehovah] God of my salvation” (vs. 1). And there is some reference or appeal to God in nearly every verse–either by name, or with the pronouns You and Your (vs. 1, 2, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 18). In his extreme distress, Heman continues to seek after God, as the One who can explain his pain and bring relief. In his agony he clings to one main thing: that the Lord is the one who saves and delivers.
The psalmist pours out his heart to the Lord. He knows Him, and has a personal relationship with Him. But just now, unbroken trials perplex and dismay him. He is suffering miseries of an undetermined origin and unknown purpose (as Job did). And perhaps an awareness of the inability of the Law of Israel to deliver him from them further troubles him. He had sought to do all that the Law required, yet cannot find peace and comfort. The “Why?” of vs. 14 suggests his frustration.
Nevertheless, this psalm constitutes a remarkable statement of faith. Here is one who has experienced life-threatening illness (vs. 3-4), or some debilitating condition from his youth (vs. 15). Perhaps vs. 1 indicates a problem with insomnia as well. His malady has made him a shut-in many times over the years, also driving those he knows from him (vs. 8, 18). The latter problem could be due to the repellant nature of the condition itself, or to the perception of it as a judgment from God that others are concerned to avoid. Job experienced that kind of abandonment too.
Heman has shed many tears over his condition (vs. 9). Yet he continues to pray to the God of his salvation (vs. 1-2, 9, 13). How many of us would have turned our backs on God in bitterness, long since? Here is a man, like Job, who has remarkable faith, but who appears to be suffering from deep despondency and depression. His unrelenting misery, and his thoughts of death, certainly fit our modern understanding of that painful emotional condition. Because of the unique nature of this psalm, Heman has some things to say to sufferers experiencing that malady.
“Thus greatly may good men be afflicted, and such dismal thoughts may they have about their afflictions, and such dark conclusions may they make about their end, through the power of melancholy and the weakness of faith. He complained most of God’s displeasure. Even the children of God’s love may sometimes think themselves children of wrath, and no outward trouble can be so hard upon them as that” (Matthew Henry).
Now, let us consider the text of the psalm.
Vs. 1-5. O LORD, God of my salvation, I have cried out day and night before You. Let my prayer come before You; incline Your ear to my cry. For my soul is full of troubles, and my life draws near to the grave. I am counted with those who go down to the pit; I am like a man who has no strength, adrift among the dead, like the slain who lie in the grave, whom You remember no more, and who are cut off from Your hand.
You are “the God who saves me” (NIV)–the God of my deliverance, the One to whom, therefore, I keep on praying. If there is any hope in the darkness, it is here. And we may be sure that when our hold on God seems to be slipping, He never loses His loving grip on us (cf. Jn. 10:28-29). But even after our lives are anchored in Him, after we have put our faith in Christ and been born again into the family of God, there may well be times when we do not feel the truth of this.
Sometimes, that is caused by unconfessed sin hindering our fellowship with the Lord. But despondency and depression can have many other causes as well–illness, fatigue, conflicted relationships, and so on. It is not necessarily due to a moral or spiritual problem.
Again and again the psalmist identifies himself with death and dying. He is “adrift among the dead.” That is a classic symptom of emotional depression. But it is important, in such a case, to keep before us the fact that God’s relationship with the believer does not fluctuate moment by moment according to how we feel about it! “If our heart condemns us, God is greater than our heart, and knows all things” (I Jn. 3:20). There are times when we must try to declare it to be true (because it is true) that He is the “God of my salvation,” even when we cannot feel that it is so. Feelings will follow eventually. And the Lord, in His wisdom and compassion, understands that.
Writing about a century ago, Bible expositor F. B. Meyer said something about Psalm 103:13-14 that is relevant here. The passage itself tells us, “As a father pities his children, so the LORD pities those who fear Him. For He knows our frame; He remembers that we are dust.” Meyer comments, “We chastise ourselves bitterly if we do not understand or reach our ideals. We are ever fearful that He will not give us credit for the motives which underlie our sad and fitful experience. We try to make ourselves more fit for His love. And all the time He is tenderly regarding us, and knows so well how much of our failure accrues from temperament, and disposition, and overstrain.” That is well said, and worth pondering.
Vs. 6-12. You have laid me in the lowest pit, in darkness, in the depths. Your wrath lies heavy upon me, and You have afflicted me with all Your waves. Selah. You have put away my acquaintances far from me; You have made me an abomination to them; I am shut up, and I cannot get out. My eye wastes away because of affliction. LORD, I have called daily upon You; I have stretched out my hands to You. Will You work wonders for the dead? Shall the dead arise and praise You? Selah. Shall Your lovingkindness be declared in the grave? Or Your faithfulness in the place of destruction? Shall Your wonders be known in the dark? And Your righteousness in the land of forgetfulness?
Those he knew before, “loved one and friend” (vs. 18), have now deserted him. As noted earlier, this, and indeed much of the psalm, reflects a very Job-like experience (cf. Job 2:7-8; 19:13-19). Severe trials have their own special loneliness. Even apart from the spiritual dimension, “friends” that flock around a winner to bask in his glory, and enjoy the material benefits of his achievements, are often quick to desert him, or turn against him, when good fortune seems to depart.
But more than that, where is God? When trials seem to have no end, no explanation, and no remedy, when the godly one prays and the Lord seems unresponsive, that brings the ultimate loneliness. There is a temptation to see God as uncaring or impotent (vs. 4-5, 14). Times when God is silent, and seems so distant are surely, for His child, the worst thing of all. Compare the experience of the Lord Jesus (Jn. 6:66; Matt. 26:56; 27:46). That Christ in the days of His earthly life experienced these things is a great reassurance to us. When we pray, He represents us before the throne of God as our great High Priest, fully able to sympathize with us in our weakness (Heb. 4:14-16).
The hymn writer reminds us, “What a Friend we have in Jesus, all our sins and griefs to bear! / What a privilege to carry everything to God in prayer! / O what peace we often forfeit, O what needless pain we bear, / All because we do not carry everything to God in prayer. / Are we weak and heavy laden, cumbered with a load of care? / Precious Saviour, still our refuge, take it to the Lord in prayer. / Do your friends despise, forsake you? Take it to the Lord in prayer! / In His arms He’ll take and shield you; you will find a solace there” (“What a Friend We Have in Jesus,” by Joseph Medlicott Scriven, 1885).
There are strong negative statements in the psalm about death. Heman speaks of, “the slain who lie in the grave, whom You remember no more, and who are cut off from Your hand [i.e. from God’s blessing and help]” (vs. 5). “Will You do wonders for the dead? Shall the dead arise and praise You? Selah [a word possibly meaning, Think of that!].” Heman goes on, “Shall Your lovingkindness be declared in the grave? Or Your faithfulness in the place of destruction? Shall Your wonders be known in the dark? And Your righteousness in the land of forgetfulness?” (vs. 10-12). The implied answer to each of these questions is “No.” At least, that is how he felt about it at the time.
This view of death seems at odds with what the Bible has to say about eternal life, and the blessings believers have in store in the future, in the presence of God. But there is no contradiction once we understand the temporal viewpoint of much of the Old Testament.
As an Israelite, Heman looks upon death as the end of earthly blessing for God’s earthly people Israel. It was also the end of their opportunity to praise the Lord as His earthly witnesses. This view does not negate the Bible’s teaching on life after death. It is simply speaking of the blessing of God in terms of that which the living can see and experience.
Though there is not, in the Old Testament, a full revelation of the subject of heaven and hell, nonetheless these concepts were not entirely ignored (cf. Ps. 16:9-11; 23:6; 49:15). It is just that the afterlife was not seen as the main venue in which God’s great covenants with Israel (to Abraham and David, for example) were expected to work themselves out.
Vs. 13-18. But to You I have cried out, O LORD, and in the morning my prayer comes before You. LORD, why do You cast off my soul? Why do You hide Your face from me? I have been afflicted and ready to die from my youth; I suffer Your terrors; I am distraught. Your fierce wrath has gone over me; Your terrors have cut me off. They came around me all day long like water; they engulfed me altogether. Loved one and friend You have put far from me, and my acquaintances into darkness.
Darkness. It runs through the psalm like a moaning refrain (cf. vs. 6, 12). If you have never been as low as this man, praise the Lord for that! But realize that many, many great saints of God have struggled with emotional depression. Charles Haddon Spurgeon did. The “Prince of Preachers,” author of dozens of books, suffered periods of great anxiety and black despair. He admitted, “The strong are not always vigorous, the wise not always ready, the brave not always courageous, and the joyous not always happy.” And he wasn’t.
It is unfortunate that some have sold an unrealistic picture of the gospel (i.e. “Come to Jesus and your troubles will be over.”) In truth, the Christian life is not going to be one long unbroken path of happiness and good cheer. There will be times of great sorrow and sadness, and of trial and painful struggle. And some, though not all, suffer from a severe emotional depression the cause of which may not be immediately apparent. Being positive and upbeat when we feel otherwise inside is hypocrisy. Rather than putting on an empty smile before others and playing “let’s pretend,” we need to be real, and authentic.
Certainly, not everyone will be ready to listen to our catalogue of woes, but it is wonderful to find at least one friend who will. If this psalm rings true to your own experience, take heart. The Lord has put it in the Bible so you will know He understands, even when no one else does. But He put only one psalm like it in the Scriptures to remind us that there is light beyond the clouds. The sun continues to shine, even though it is hidden from view.
This psalm is, in fact, surrounded by joyful singing (cf. Ps. 87:7; 89:1). But in our weakness, we may have times when no song seems to come, and the singing of others grates upon us painfully. The psalm is a reminder in such times that we are not alone. While many do not understand, and may feed us trite platitudes, or condemn our weak faith, there are people who know by experience what we are going through. And the God of our salvation will not forsake us. Again, “if our heart condemns us, God is greater than our heart” (I Jn. 3:20). Whatever our trial, however dark the way, “God is greater.”
Sometimes within the span of this earthly life, but certainly in eternity, we will have a far better understanding of the ways of God, and the reasons He has allowed suffering in our lives. As Jesus said to His disciples one day, “What I am doing you do not understand now; but you will know after this” (Jn. 13:7; cf. Jas. 5:11). And the Apostle Paul understood that. He says, “Now I know in part, but then I shall know just as also I am known” (I Cor. 13:12).
To those who know someone going through this kind of darkness, let me say a few words. Do not be too quick to think you understand all about it, and the reasons for it. The answer to the “Why?” question (vs. 14) may not be as simple as you think. And do not be quick to condemn the words of the desperate (cf. Job 6:26). Sometimes words are not a reasoned creed, but simply a cry of pain and an appeal for help. Those suffering from depression cry out for understanding. Pious as it sounds, “Just read your Bible and pray” may not be the immediate need. And “all things work together for good,” while it is true theologically, may not be a comfort in that moment.
Stand by the sufferer, and be a good listener. Avoid preaching at him or her. Do you know the old saying, “When you reach the end of your rope, tie a knot and hang on”? Well, it could be the depressed person is in a state where it is very difficult to hang on. That person needs a faithful friend who will hang on for him or her! Will you be such a friend?
There we see what the heading calls Depression Cry. For more ideas on the related problem of discouragement, see Dealing with Discouragement.
Dealing with discouragement is a subject we need to know something about. It is a fairly common malady. And, in spite of the resources God makes available to us, Christians can become discouraged too. So it is worthwhile taking thought regarding some of its causes and cures. My article this month is a little longer than usual, and maybe what I have to say is not new to you. But we need these reminders–I know I do!
A Definition
If we are looking for a basic definition, it is found in the word itself–dis– couraged, indicating the opposite of, or the absence of courage. The one who feels this way is: less confident, less hopeful, persuaded not to act, or prevented from action by objections or obstacles. We could say a person who is discouraged is one or all of the following:
Disheartened by obstacles, failure, or criticism
Distressed and fearful, lacking courage and confidence
Disillusioned, losing hope for the future
Disinterested, apathetic, lacking initiative
Doubtful about the value of certain actions
Down on himself/herself, with a poor sense of worth
Is that where you find yourself just now? Take heart. There are some practical things you can do to cope with, and even conquer, discouragement. But before we look at them, we need to think about some of the common causes of this condition.
Time is a key element. If a friend promises to visit, and delays for a day, there may be disappointment, but not likely discouragement–unless the promise has been made and broken on a number of occasions, over time. Discouragement only grows as day after day passes and the hoped-for circumstances do not unfold. Delay and deferment of a promise or an expected benefit is at the root of these dejected and dispirited feelings. Proverbs 13:12 says, “Hope deferred [postponed, dragged out] makes the heart sick, but when desire comes it is a tree of life.” The time factor is expressed in the lament of Jeremiah: “The harvest is past, the summer is ended, and we are not saved!” (Jer. 9:12).
So, was the Lord Jesus ever discouraged? In response, we must remember that as the God-Man, fully God and fully man, He is unique. As the Son of God, He knows the hearts of all men and what to expect of them (Jn. 2:24-25). Further, as deity, His sovereign purpose will be accomplished in the end (Isa. 9:6-7; Acts 15:18). Discouragement is a word that does not fit Christ precisely.
Nevertheless He experienced a sorrow on earth (Isa. 53:3), very much akin to discouragement, when “He came to His own, and His own did not receive Him” (Jn. 1:11). He grieved over the unbelief of the Jews, saying, “How often I wanted to gather your children together, as a hen gathers her chicks under her wings, but you were not willing” (Matt. 23:37). Not only that, but those to whom He wanted to show mercy and compassion nailed Him to a cross!
The Bible says, “Consider Him who endured such hostility from sinners against Himself, lest you become weary and discouraged in your souls” (Heb. 12:3). Realizing how much Jesus went through out of love for us helps to keep our own troubles in perspective. And we know that now, as our great High Priest in heaven, Christ is able to sympathize with us in our weaknesses, because on earth He was “in all points tempted as we are” (Heb. 4:14-15). Therefore we can come to Him for help in times of discouragement, just as at other times (vs. 16).
Causes of Discouragement
What are some of the experiences and conditions in our lives that precipitate discouragement? Here are a number of problems that are common.
Fatigue from overwork and/or stress, and a depletion of emotional energy (I Kgs. 19:2-8; cf. 18:17-40)
Facing seemingly endless difficulties, or feeling frustration over too much to do (Num. 21:4-5; Neh. 4:10-11)
Loneliness–seeming to be neglected, feeling alone in the struggle, with others not doing to do their share (Num 32:6-7; II Tim. 4:10, 16)
Harsh (or inconsistent) supervision or discipline (Col. 3:21). This applies not only to children in the home, but to difficult relationships adults may have with employers or others in authority.
Past failure (perhaps repeated failures) in particular endeavours
Inexperience and unrealistic idealism (often seen in young people)
Fear of criticism or of failure
Unrealistic expectations of ourselves
Former supports suddenly taken away (health, wealth, friends, position, etc.)
Illness or injury, and the added weakness it brings. (Certain drugs taken at such times can affect our moods as well.)
The attacks of the devil (I Pet. 5:8). “Satan” means adversary, and “devil” means accuser or slanderer. Called the accuser of the brethren (Rev. 12:9-10), he hurls at us fiery darts of accusation and blame, hoping to discourage us (Eph. 6:16).
Lack of faith in God. It might be rather glib, and even uncaring, to simply say the accused person would be fine if he or she had more faith. Situations can be more complex than that. Nevertheless, this can be a significant factor (Deut. 1:21, 28).
Remedies for Discouragement
So much for some things that can nurture or contribute to discouragement. Now for some good news! There are remedies that can be applied. “Cure” may be too strong a word, as it suggests the malady will never return. But it is at least treatable when it does. Sometimes it is helpful to see a pastor or a doctor, but here are basic things we can do ourselves that can help.
1. Getting better organized.
Whether it concerns our time, or our living space, disorganization and clutter can produce confusion and stress, and ultimately discourage us from fulfilling our duties or tackling the work at hand. Better organization may be the answer. A practical way to ward off discouragement is to create a realistic schedule of work to be done, and also to see that the area around us is as free of chaotic clutter as possible.
An important corollary of this is to live one day at a time (sometimes it’s necessary to live one moment at a time). While it is worthwhile to make some plans for the future (cf. Lk. 14:28-30), none of us knows exactly what the future may bring (Jas. 4:13-15). Focusing on today and trusting God for the grace to deal with what comes our way today is an important aspect of organizing our lives. Being troubled by regret over the failures of yesterday, or fretting anxiously over the unknowns of tomorrow, invariably robs us of the energy to deal with the present. Focus on today.
2. Rest and recreation for body and mind.
If health problems can be at the root of discouragement–and they can–we need to do our best to maintain good health. And if taxing fatigue can make us susceptible to such moods, we need to take time for refreshing breaks. One day, Jesus said to His disciples, “‘Come aside by yourselves to a deserted place and rest a while.’ For there were many coming and going, and they did not even have time to eat” (Mk. 6:31).
Most of us can endure crisis situations that require long hours and extra energy for a short time. But that should not be the regular or constant thing. We all need a break. Even a “minute vacation” during a busy day can sometimes recharge our batteries. Another thing that is beneficial is laughter. Take time to read a wholesomely humorous book, or watch a funny movie. The Bible says, “A merry heart does good, like medicine, but a broken spirit dries the bones” (Prov. 17:22). DVDs are available of some of the old situation comedies–I Love Lucy, The Andy Griffith Show, and more. These are usually just wholesome fun, without the immoral overtones of so many of today’s shows.
3. Seeking encouraging friends.
The old song says the prairies are a place “where seldom is heard a discouraging word, / And the skies are not cloudy all day.” Whether or not that is the case, we need to make friends who will accept us as we are, gently pointing us to the Lord, and be a strength and encouragement to us and not bombard us with discouraging words. During the Boer War, a man was actually court-marshalled for comments discouraging the soldiers defending a town. The tribunal judged it to be a crime to speak disheartening words at such a critical time.
When Israel camped on the borders of the Promised Land, they sent in spies to check out the territory. The twelve men returned with a mixed report. Two of them (Caleb and Joshua) encouraged the nation to trust in God, moving forward to conquer the land God was giving them. But the other ten saw only the obstacles and the dangers ahead. The Israelites listened to the majority. They said, “Where can we go up? Our brethren have discouraged our hearts, saying, ‘The people are greater and taller than we; the cities are great and fortified up to heaven” (Deut. 1:28).
Who needs “friends” with a message like that! The result of this faithless discouragement was that Israel spent another forty years in the wilderness. And none of the men except Caleb and Joshua ever saw the Promised Land. When we are going through difficulties, when we are facing challenges in our lives, we need those who will lift us up, and help us to find new hope. We need friends we can turn to for help and support.
4. Nurturing a positive attitude.
Resisting discouragement is not always easy. In part, it involves a realistic appreciation for our limitations. We must seek to do what we can do, and not anguish over what we cannot. The more positive our attitude, the more we will be willing to try, and try again, even when we fail. Florence Shinn wrote, “Every great work, every big accomplishment, has been brought into manifestation through holding to the vision, and often just before the big achievement, comes apparent failure and discouragement” But we are not omnipotent, as God is. And we need to make a distinction between perfection and excellence. We can aim to do our best (excellence), but if we insist on perfection (which is only possible for God), we will be discouraged every time.
Sometimes it is helpful, when we feel discouragement threatening, to set aside what we are doing and take up a job we know, from past experience, that we are good at and comfortable with. When we do some small task that has been rewarding in the past, success will promote positive feelings that can make other challenges easier to face later on.
Another element in having a positive attitude is to discipline our minds to focus on the Lord, and not on our problems. Or to see our problems through God’s eyes, as we meditate on Him and His Word. The words of the prophet Habakkuk reflect this outlook. He says, “Though the fig tree may not blossom, nor fruit be on the vines; though the labour of the olive may fail, and the fields yield no fruit; though the flock may be cut off from the fold, and there be no herd in the stalls [all things that could discourage one!]– Yet I will rejoice in the Lord, I will joy in the God of my salvation, The Lord God is my strength…” (Hab. 3:17-19).
5. Promoting a wholesome thought life.
Related to the previous point, distressing or depressing reading can have its affect on our moods. So can the nightly News, which at times seems a constant litany of gloom. (We may have to weigh the value of being informed over against the detriment of that constant stream of negativity.) The Bible speaks to this very clearly: “Whatever things are true, whatever things are noble, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report, if there is any virtue and if there is anything praiseworthy–meditate on these things” (Phil. 4:8).
One thing that fits this description (besides the Bible itself, of course) is Christian biographies. We need to be exposed regularly to accounts of courage and determination that conquered obstacles through faith in God, and accomplished great things for Him.
Sometimes achievements come in spite of great handicaps. Many years ago, a young lawyer suffered from such deep depression that he would not even carry a pocket knife, fearful of using it to harm himself. He said, “I am now the most miserable man living. Whether I shall ever be better, I cannot tell. I awfully forebode I shall not.” But he was wrong about that. He not only learned to cope with his bouts of discouragement, he went on to become one of the most lauded presidents of the United States. His name is Abraham Lincoln.
6. Taking the long-range view.
Discouragement tends to focus on the now. But there may be a great deal to be thankful for and be encouraged by in the longer range. Prophesying about the work of the coming Messiah, Isaiah said, “He will not fail nor be discouraged, till He has established justice in the earth” (Isa. 42:4). “Who for the joy that was set before Him endured the cross” (Heb. 12:2). The sufferings Christ underwent during His time on earth were great, but what encouraged Him was the end result up ahead. That is the principle behind Romans 8:28 too (and see II Cor. 5:1-5).
The Word of God exhorts, “Let us not grow weary while doing good, for in due season we shall reap if we do not lose heart” (Gal. 6:9). “Therefore, my beloved brethren, be steadfast, immovable, always abounding in the work of the Lord, knowing that your labour is not in vain in the Lord” (I Cor. 15:58). That is the long range view!
7. Recognizing God’s power revealed in our weakness glorifies Him.
At the heart of man’s first sin in the garden of Eden was a desire to be independent of God. “You will be like God” (Gen. 3:5) was the temptation with which Satan enticed our first parents. But we are not God. And we can only fulfil our potential as we walk in faith and obedience toward our Creator. The trials and difficulties that come our way are important reminders of this. Paul’s paradoxical statement, “When I am weak, then I am strong” (II Cor. 12:10), means that God’s power came to fullest flower in his weakness. For this he rejoiced, because the Lord’s work in and through him brought honour and glory not to Paul, but to God (II Cor. 12:9).
This basic principle is taught in other passages. The hunger experienced by the children of Israel in the wilderness had a purpose. It was to remind them of how weak and vulnerable they were without God. “So He humbled you, allowed you to hunger, and fed you with manna…that He might make you know that man shall not live by bread alone; but man lives by every word that proceeds from the mouth of the Lord” (Deut. 8:3). As John the Baptist put it, “He must increase, but I must decrease” (Jn. 3:30). Trusting God in our weakness will become a witness to His greater glory.
8. A commitment to trust in the Lord.
With the prophet we declare, “Behold, God is my salvation, I will trust and not be afraid” (Isa. 12:2). “Being confident of this very thing, that He who has begun a good work in you will complete it until the day of Jesus Christ” (Phil. 1:6). The Lord Jesus reassured His disciples, “Let not your heart be troubled; you believe in God, believe also in Me” (Jn. 14:1). The Christian can declare with confidence that nothing “shall be able to separate us from the love of God which is in Christ Jesus our Lord” (Rom. 8:38-39).
Our faith may be feeble at best, but as we commit ourselves to trusting God, the Spirit of God indwelling each believer will strengthen our souls to go on with more confidence. John Bunyan, the author of The Pilgrim’s Progress, wrote a hymn that says, “He who would valiant be / ‘Gainst all disaster; / Let him in constancy / Follow the Master. / There’s no discouragement / Shall make him once relent; / His first avowed intent / To be a pilgrim.”
A practical aid to promoting faith in God is meditation on His promises. The Bible contains many of them–too many to list here. But as you come across them in your daily reading of God’s Word, write them out, perhaps on small cards that you can carry with you, or post in a conspicuous place at home. Read them over, meditate on them, and memorize them. They will feed your soul. (To get started, see: Ps. 42:11; 55:22; Isa. 41:10; Jer. 29:11; Matt. 10:29-31; Rom. 8:28; Gal. 6:9; Heb. 13:5-6)
9. A consistent prayer life.
As the hymn “What a Friend We Have in Jesus” reminds us, “Have we trials and temptations? / Is there trouble anywhere? / We should never be discouraged, / Take it to the Lord in prayer.” The Bible frequently calls upon the people of God to bring their problems and concerns to Him in prayer. “Be anxious for nothing, but in everything by prayer and supplication, with thanksgiving, let your requests be made known to God, and the peace of God, which surpasses all understanding, will guard your hearts and minds through Christ Jesus” (Phil. 4:6-7). “Wait on the Lord; be of good courage, and He shall strengthen your heart; wait, I say, on the Lord! (Ps. 27:14).
“Have you not known? Have you not heard? The everlasting God, the Lord, the Creator of the ends of the earth, neither faints nor is weary. His understanding is unsearchable. He gives power to the weak, and to those who have no might He increases strength. Even the youths shall faint and be weary, and the young men shall utterly fall, but those who wait on the Lord shall renew their strength; they shall mount up with wings like eagles, they shall run and not be weary, they shall walk and not faint” (Isa. 40:28-31). Prayer is where to start (Heb. 4:14-16). Pray, and keep on praying!
10. Realizing the limits of our responsibility.
Finally, it is important to recognize that God has not called us to be “successful,” but to be faithful. If we are discouraged about the “results” of our labours, it could be that we are taking on more responsibility that the Lord intends for us. Certainly the Bible makes it clear that in Christian ministry it is God Himself who produces results that will have eternal worth (I Cor. 3:6). As for us, “It is required in stewards that one be found faithful” (I Cor. 4:2). Let us keep on keeping on for the Lord, and leave the outcome to Him.
Demons and music. Some folks involved in “deliverance ministry” suggest that if we play praise music all the time–in our homes, when we’re praying, and so on–it will drive demons away and keep them away, because they hate praise music.
I often wonder where people get such notions–and how they can be so definite and dogmatic about them, when the Bible is silent. Since Satan and his demon army oppose the purposes of God and seek to destroy the people of God (Eph. 6:12; I Pet. 5:8), we are certainly safe in assuming they do not like to see people worshipping the Lord “in spirit and in truth” (Jn. 4:24). But that’s not the same as saying they don’t like worship music. The two are very different.
A great deal of so-called worship music is mere entertainment. The real audience for this music is not God (as it should be) but the participants themselves, who gather to have their ears tickled in the name of religion. Sometimes the music is designed to promote fleshly excitement and a kind of emotional binge that again falls far short of true worship. In either case, I cannot imagine the devil being too unhappy!
I am no fan of “deliverance ministries.” (Forgive me if I tread on your toes, here.) I think those who practice such things make too much of evil spirits, and step way beyond what Scripture says into unhealthy speculation. I can recall a guest speaker at a camp saying, when the offering didn’t meet his expectations, that demons had a hold of people’s wallets, and he needed to exorcise them! Well, that’s ridiculous! And when we lay the blame for such things at Satan’s door, we may be letting a lot of worldly, carnal Christians off the hook!
The epistles were mainly written to Gentile Christians whom the apostles were led of God to equip to live the Christian life. Since these folks often had no background in the Old Testament, and could not simply go to their local Christian book store and ask for texts on crucial subjects, this instruction was vital. It needed to cover all the essentials. But it is significant that, by the inspiration of the Holy Spirit, nothing at all is said in the letters of Paul or the others about deliverance ministries, or about casting out demons. Nothing.
The most detailed passage on the subject of Satan’s attacks is Ephesians 6:10-18. There, Paul describes the equipping God gives to protect us against the devil, comparing it to the armament of a Roman soldier. I have preached a series of messages on this passage many times. It presents a practical and common-sense approach to the subject, without any fanciful superstitious overtones.
The twice-repeated instruction given elsewhere is to “resist the devil” (Jas. 4:7; I Pet. 5:8). This simply involves taking a stand upon the Word of God (as Jesus did, Matt. 4:4, 7, 10). We have no business mocking the devil, rebuking him, or even talking to him. Even the powerful angel Michael did not try to do that. When opposed by the Satan, he left matters with the Lord (Jude 1:9). So should we. (I dearly wish Adam and Eve had walked away instead of engaging the serpent in a conversation!)
As to music driving demons out, or keeping them out, that is pure superstition, with no foundation in the Word of God. It sounds something like wearing garlic around your neck to keep vampires away! Or like another idea I heard about: pasting pages of the Bible on the walls of a home to keep the devil out. Actually, the devil likely knows the Bible better than we do, and he readily quotes it if he thinks it will further his malicious plans (cf. Matt. 4:6, quoting Ps. 91:11-12).
But again, note the difference between a ritualistic act and a heartfelt one growing out of a personal relationship with the Lord. When God’s people sincerely worship Him–with music or without it–they are expressing faith in His Word, and acting in obedience to God (Ps. 111:1; Rev. 4:11). That is the essence of what it means to “resist the devil” (Jas. 4:7).
A word needs to be said at this point about an incident in First Samuel Chapter 16. Following the repeated disobedience of King Saul, the Lord had Samuel anoint young David to replace him–though it was still some years before David would ascend to the throne of Israel. And when David was anointed, he received a special empowering by the Spirit of God (vs. 13). In contrast, the Lord departed from Saul, and allowed an evil spirit to go and torment him (vs. 14). This spiritual oppression seems to have been accompanied by times of black emotional depression.
However, the servants of Saul knew that young David was a skilled musician, and he was brought to the palace to play before Saul. “And so it was, whenever the [evil] spirit from God was upon Saul, that David would take a harp and play it with his hand. Then Saul would become refreshed and well, and the distressing spirit would depart from him” (vs. 23).
A quick glance might suggest to some that this is the kind of thing that is being claimed by the deliverance folk. However, several things must be kept in mind. 1) It is a basic rule of interpretation and application that we should not use a narrative passage to prove a doctrine, or to suggest what happened must apply to all. The incident described happened to David and Saul, but there is no indication God wants others to do the same thing. 2) Nothing is said about the music being worship music. Nothing is said about any words being sung either. Given the instrument used, we can deduce that it was likely soft, pleasant, relaxing music. That is all.
Two further thoughts. 3) Though the distressing spirit departed for a time, Saul was not changed spiritually. For the remainder of his life he was plagued by dark moods and a murderous hatred of the future king. 4) God may well have done this unusual thing more for David’s benefit than for Saul’s. It established David in the court as a person of influence. It highlighted his God-given abilities, and prepared the way for him to take up his reign some time later. Bottom line: This incident does not prove that Christians playing worship music today will drive demons away.
Another problem is this. We live with more noise today than at any other time in history–and part of that noise is musical! Not only do we have music in our homes, and in our cars, but music plugged into our ears when we go jogging, or walk down the street. Then there is music in stores, music in restaurants, music in elevators, music in banks. (I can recall trying to do some calculations in my bank book in the latter, with music so loud I could hardly think clearly!)
We have largely lost the blessing of solitude and silence. Elijah experienced a fire, an earthquake, and a hurricane wind so strong it “tore into the mountains and broke the rocks in pieces.” Yet the Lord did not manifest Himself to His prophet in any of these, but rather in “a still small voice”–a gentle whisper, in other words (I Kgs. 19:11-12). I listen to Christian music too, at times. But if I don’t also have times of quiet, I may miss the gentle whisper of God to my soul.
As far as music in the house of God, even there we need to have times of silence. In one church where I pastored we customarily had a pastoral prayer, when I prayed for the needs of people the Lord laid on our hearts. But at the end of this, I had a time for silent prayer, when those present could each talk to the Lord. It became an island of quiet reverence in the service, giving it an unhurried feel. The Bible says “God is not the author of confusion but of peace” (I Cor. 14:33). I cannot see how trying to pray in competition with some music is a help. And whatever kind of music it is, if it creates confusion, or hazy thinking, the demons will surely rejoice!
Modern miracles are certainly claimed by various ones. Often they will attempt to find support for their assertions in the Word of God, saying we should expect the supernatural as a daily occurrence because that was the experience of those who lived back then. But, contrary to popular belief, a careful study of the Scriptures shows miracles were not sprinkled evenly throughout the Bible times. Instead, there are three periods of concentrated miracles. These are: during the time of Moses and Joshua; during the time of Elijah and Elisha; during the time of Jesus and the Apostles
Each of these periods lasted for approximately 70 years. Through many centuries between each, miracles tended to be only very occasional events. (It is interesting that a representative from each of these three periods met on the Mount of Transfiguration, Matt. 17:1-3.)
So, what about today? Some suggest we should be seeing the same thing that was experienced in Jesus’ day because He is “the same yesterday, today, and forever” (Heb. 13:8). And yes, He is the same. The same Person, still and always Israel’s promised Messiah (which is the point in Hebrews). Kenneth Wuest translates the statement, “Jesus is Messiah, yesterday and today the same, and forever.” He is the only Messiah Israel will ever have. But that does not mean He always works in the same way.
The Bible gives us no reason to think that today we should be seeing a great concentration of miracles. The three periods when there was a major breakthrough of the supernatural are definite and well-defined. Each cluster of miracles does not start until after the key person is on the scene. After Moses comes along, the miracles begin, and after Elijah’s ministry begins. It is the same with Jesus. Great as he was, John the Baptist did not perform one single miracle (Jn. 10:41). Nor did Jesus until His three years of ministry had begun (Jn. 2:11).
In keeping with the pattern, the next explosion of miracles won’t begin until after Christ returns (cf. Isa. 35). Based on that, what we can expect today is an occasional breakthrough of the supernatural, here and there. And that is pretty much what we do see. Individuals or groups that emphasize the miraculous, claiming things are just the same as they were in Bible times, have great trouble matching the facts with what they say should be happening.
Sadly, that sometimes results in gross exaggeration or even fraud. A few years ago a famous faith healer claimed he went into a hospital in Ontario and healed everyone–that he emptied the hospital! But when someone checked with the hospital they said they never heard of him, and nothing like that ever happened. More recently, a fellow on television told about some amazing miracles happening in the north among the Inuit. But missionaries who were there say the report was not at all accurate.
We certainly can have confidence in God’s power to do great things beyond the natural and the normal. We serve a powerful God. But we also need a healthy bit of skepticism so we do not simply believe everything we hear or read (cf. Jn. 7:24; I Thess. 5:21). Not even when the name of Christ is invoked. Jesus warns, “Many will say to Me in that day [the day of His return to reign], ‘Lord, Lord, have we not…done many wonders in Your name?’ And then I will declare to them, ‘I never knew you; depart from Me, you who practice lawlessness'” (Matt. 7:21-23).
Concerning modern miracles, when someone claims a miracle has happened–let us say a miracle of healing–there are always five or six possibilities to be considered.
It could be true. God can do miraculous things. Elijah’s God still lives today. It would be unwise to put God in a box and say a miracle is impossible.
The event could be explainable by natural means. The human body has an amazing ability to heal itself. Recovery can sometimes happen quickly, and unexpectedly. When it does, we thank the Lord. He did it, by designing the body’s wonderful powers to recuperate (or by gifting medical people to provide the right treatment). But that is not a miracle in the sense that God had to overrule some basic law of nature to accomplish it.
Other times it may be a case of mind over matter. Doctors have known for some time that if a person thinks he will get better, he sometimes will. In the days of the old west, quacks used to go around selling “cure-alls.” Often there was not much in them but water, a bit of flavouring, and some alcohol. Yet sometimes, when people took the concoction believing it would help them, it did. Again, not a “miracle.”
The person could simply be mistaken. He could think he has been healed when he has not. A faith healer tells him, “You’re healed! Throw away your medicine. And don’t go to a doctor–that would show a lack of faith.” And maybe he seems better for a short time. But when the symptoms get worse, he feels guilty for his lack of faith. We have all heard of sad cases where such people, who could have been helped by proper treatment, have died instead.
There can be outright fraud, healings that are faked to deceive the gullible and naive (and to take their money!). This happens all too frequently. One famous healer claimed a miraculous “gift of knowledge” about the illnesses of people in the audiences before him. But he was being fed information by his wife through a hidden earphone–information gathered earlier in interviews! Such con games simply bring unnecessary ridicule to the Christian message and to legitimate servants of God.
There are other supernatural powers at work in the world as well as God’s. The book of Job shows us the devil can cause disease (Job 2:7). It would not be surprising if he also could take sickness away, in some circumstances. Many false religions and cults assert they experience miracles. Maybe some are real miracles, but the source of the supernatural power is not God (cf. II Thess. 2:9).
When the miraculous is claimed, it could be one or another of these is the true explanation. We do not really need to prove which it is. If it is any of the first three, we can simply praise the Lord for the person’s recovery, without arguing over how God did it. If an individual claims to have experienced a miracle, that is largely a subjective assessment, and it is difficult to argue against it. It did not happen to us. We can simply thank the Lord that something good occurred.
If it is any of the latter three, we need to be concerned for the welfare of the person. He could be dangerously misled and in error. Is he, for example, saying, “This happened to me, and therefore it should happen to you”? That is not biblical. In the case of bodily healing, we know that God, for His own wise purposes, does not always grant healing (cf. II Cor. 12:7-10; II Tim. 4:20).
Or is the person saying, “This happened to me and therefore my views must be correct–or what I am doing must be good and pleasing to God”? That is not right either. In Numbers 20 we read of a great miracle–water provided from a rock to quench the thirst of a nation. But God gave it in grace, even though Moses had a bad attitude and sinned in performing the miracle (Num. 20:1-13).
There is a school of thought (called “power evangelism”) that says miracles are needed today, in order to convince people to turn to Christ. But that is not so. The miracles of Bible times were given by God for the purpose of accrediting His messengers and their message (Acts 2:22; II Cor. 12:11-12; Heb. 2:3-4). Now that the message has been confirmed in this way, and written down in God’s Word, it no longer needs special accreditation.
The Holy Spirit speaks through the inspired Word of God. It is the Spirit’s sword (Eph. 6:17), “living and powerful…piercing even to the division of soul and spirit” (Heb. 4:12). That is the method God uses to change lives. There is nothing more powerful. In fact, “If they do not hear Moses and the prophets, [God’s Word confirmed and written down] neither will they be persuaded though one rise from the dead” (Lk. 16:31). We do not need to pray for more miracles. We simply need to declare the Word of the living God, in the power of the indwelling Holy Spirit. A life transformed by the gospel becomes its own living confirmation of the gospel.
There is no reason to expect that today we will see a concentration of miracles rivalling the three specific periods described in the Scriptures. Miracles are no longer needed to confirm God’s message. If God sovereignly grants a miracle now, it is an individual act of mercy, sometimes given in answer to prayer (I Jn. 5:14). When God works in an amazing and unusual way, we can praise Him, but we must understand that it is not His common way of working. Further, we should be careful not to draw conclusions from the event that are not accurate or biblical.
Healing in Scripture, miracle healing, faith healing. Whole books have been written on this subject, but there is value in summarizing some basic truths, and bringing together relevant Scriptures on this timely topic. It is hoped that even this brief treatment will be enlightening and helpful.
An inexpensive little book that deals with healing in the context of all the spiritual gifts is William McRae’s The Dynamics of Spiritual Gifts. His balanced and biblical presentation of the subject is extremely helpful. Healing in Scripture. So many leap to conclusions based on someone’s reported experience and not on what God has said. Bodily healing, especially through apparent miracles, is a subject about which claims and opinions vary. Supposed healers, and healing services are popular with many in our day. These gatherings can generate a lot of emotion, but actual results are mixed. Some seem to be helped, but many more are not. For those who experience a measure of relief, the effects are often partial or temporary, and many are left disillusioned and discouraged.
This is far from the supernatural touch of God experienced by those in the New Testament Scriptures. The healing ministry of Christ and His disciples involved instantaneous miracles, and a complete restoration of health and wholeness (e.g. Mk. 1:30-31; Jn. 11:43-44). Further, they healed all who came to them (Matt. 8:16-17; Acts 5:16). This ministry had a definite purpose at the time. God used it to demonstrate who Christ is, and to authenticate the truths beings presented by Him and the apostles (Acts 2:22; II Cor. 12:12; Heb. 2:3-4).
God’s Healing Today
Since that message now has been accredited by God, and written down, the purpose of these sign miracles has been fulfilled. Things are not the same today. And yet the Lord still has the power to heal, and He does so in a number of ways. First, God has built into our bodies amazing restorative powers. The natural ability of the body to heal itself is a gift for which we thank Him. Second, God in His providence has given human beings the ability to discover and use many wonderful medicines, and medical procedures to help us. Third, God has the power to intervene in a supernatural way, beyond what nature or medicine can accomplish.
Sometimes all three of these factors come into play together. It may even be difficult to discern which method God has used–nor is it really necessary to do so. They are all a blessing from the Lord. Sadly, some feel that to pray for healing and then continue taking medicine shows a lack of faith in God. That is not so. “Every good gift and every perfect gift is from above” (Jas. 1:17). We can thank the Lord for what the doctor is doing to help us, while still trusting Him to act above and beyond this, according to His will.
No Healing on Demand
There are some who say miraculous healing is provided for in the atonement, just as forgiveness of sins is. They tell us that by ignoring this we are not preaching the “full gospel.” The idea that bodily healing can be claimed by faith because it was provided for in Christ’s atoning work on the cross is based on a misapplication of two verses in Isaiah 53. In a description of the coming Messiah’s work, the prophet says, “Surely He has borne our griefs and carried our sorrows….[and] By His stripes we are healed” (Isa. 53:4-5). But the first of these predictions (vs. 4) was fulfilled, before Calvary, through the compassionate healing miracles of Jesus (Matt. 8:16-17). The second (vs. 5) is seen by Peter as a reference to the spiritual deliverance experienced by each one who comes to Christ for salvation (I Pet. 2:24-25). It is not a promise of physical healing on demand.
In addition to the words of Isaiah, a verse from Hebrews is sometimes quoted. The verse that says the Lord Jesus is “the same yesterday, today, and forever” (Heb. 13:8). But this statement deals with Christ’s nature and person, not His healing ministry. The writer of Hebrews is concerned about Jews who might turn back from their Christian profession because of persecution (cf. Heb. 10:32, 35). His message to them is that there is no other “Christ” (Messiah) to whom they can turn, nor would there be in the future. The incarnate Son of God would forever be their only hope.
Christ died for our sins, not our sicknesses (I Cor. 15:3; cf. II Cor. 5:21; I Pet. 3:18). Because of Calvary, a lost sinner can be forgiven and saved eternally by calling upon the Lord in faith (Jn. 3:16; Acts 16:30-31; Rom. 10:13). In the words of the old gospel song, “Whosoever will may come.” But God does not guarantee that all who call upon Him for bodily healing will recover.
We know that Christ’s death paved the way for the restoration of all things, and this will eventually include full and final deliverance from sickness, pain and death (Rev. 21:4; cf. Rom. 8:18-25). But that is not the same as asserting that every sick person who prays for healing now, in this life, will receive it unfailingly (and that if healing does not come, it is because of a lack of faith on his part). This goes far beyond what the Bible teaches.
Whatever God does is for His glory and for our ultimate good. But that may involve giving us grace to sustain us in suffering, and to glorify Him in spite of our infirmities. The Apostle Paul provides an example of this (II Cor. 12:7-10). To demand that God must do as we ask in this matter is presumptuous and wrong. As believers we can be confident that when we pray God will answer. If physical restoration is His will for us, He will bring healing one way or another. But sometimes His answer is “No,” or “Not now.” Like an infinitely wise parent, He may refuse to give us what we ask for, knowing it would not be for the best–or because He has some greater purpose in our suffering (cf. II Sam. 12:13-23).
The Basis for Healing
Since God has already given many signs to demonstrate the truth of His Word, it is not necessary for Him to prove it all over again. In fact, if there is, in the individual, the will not to believe God, no miracle would be sufficient anyway. Even a resurrection from the dead would not change the mind of one who is determined to reject God’s written revelation (Lk. 16:31). What then is a valid reason for seeking healing? Fundamentally, there are two: God’s honour and glory, and our compassion and concern for the individual, based on our own perception of the need.
First, our overriding concern must be for the glory of God (Rom. 11:36; I Cor. 10:31). As the Westminster Assembly put it over 300 years ago, “Man’s chief end is to glorify God and to enjoy Him forever.” And we exclaim with the Apostle Jude, “To God our Saviour, who alone is wise, be glory and majesty, dominion and power, both now and forever. Amen” (Jude 1:25; cf. Ps. 104:31; I Tim. 1:17). But we cannot presume we always know what will best glorify God in a given situation. Ultimately, that must be left up to Him (cf. Isa. 55:8-9). With Paul, our desire should be that “Christ will be magnified in my body, whether by life or by death” (Phil. 1:20).
Second, as we see a need, we are able to present it to One who sympathizes with our weaknesses and encourages us to pray to “obtain mercy and find grace to help in time of need” (Heb. 4:15-16; cf. Phil. 4:6). In interceding for others, we express personal concern for the suffering individual. But again we do so with a sense that we may not always comprehend their deeper or more significant needs. We tend to see the immediate and surface problems, whereas God sees infinitely more (cf. I Sam. 16:7; Rom. 8:26-27).
Summoning the Elders
The primary passage in the epistles about bodily healing is James 5:13-16. Here are the verses involved, followed by a few observations:
Is anyone among you suffering? Let him pray. Is anyone cheerful? Let him sing psalms. Is anyone among you sick? Let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord. And the prayer of faith will save the sick, and the Lord will raise him up. And if he has committed sins, he will be forgiven. Confess your trespasses to one another, and pray for one another, that you may be healed. The effective, fervent prayer of a righteous man avails much.
James 5:13-16
Notice the repeated phrase “among you.” These are instructions for the local church, and for those who are a part of the fellowship of believers. And those who are ill among them are invited to “call for the elders [pastors, spiritual leaders] of the church” to come and pray for their healing. (This is the complete reverse of what so-called faith healers do today, calling the sick to come to them!) These local church leaders are not the only ones who can pray, of course (cf. Jas. 5:16; Gal. 6:2). But summoning them perhaps indicates the extreme and critical seriousness of the situation.
The elders are told to pray and anoint the ailing person with oil. Since olive oil was applied as a medication and a restorative in those days (e.g. Lk. 10:34), some believe that is what is in view here–that the instruction is to use both prayer and the appropriate medicine. (The two seem to have been combined in the healing of King Hezekiah, Isa. 38:1-5, 21.) Another possibility is that this is a ceremonial anointing, with the oil representing the united concern of God’s people, or symbolizing the special touch of God (cf. II Sam. 16:12-13; Ps. 133:1-3).
It is striking that this passage also refers to sin, and the confession of sin. Possibly the specific (though not necessarily exclusive) application of the practice is to those who were sick as a result of sin in their lives. Perhaps God has been using physical illness to discipline them, and turn them from their sinful ways (cf. Heb. 12:6, 11). This is another reason it would be appropriate for the church leaders, who have a knowledge of the case, to come at this time. Not all sickness is a result of personal sin (cf. Jn. 9:1-3), but some is (cf. I Cor. 11:27-30). For this reason, it is wise for the elders to question the individual, to discover if the Holy Spirit is bringing conviction for some specific sin. If so, it needs to be confessed before healing can begin (I Jn. 1:9).
Once this is done, the elders can appeal to the Lord in prayer for the restoration of the individual. And we are assured that God moves in answer to the fervent prayers of the saints (Jas. 5:17-18). God’s power is infinite, and His promise is “the prayer of faith will save [meaning deliver, or heal] the sick.” However, such a prayer does not involve twisting God’s arm, but abandoning one’s self to sovereign grace. As in other areas of our lives, there needs to be a humble submission to “Your will be done” (Matt. 26:39; Jas. 4:15; 5:11).
If God in His mercy brings healing, we can rejoice with the one whom He has touched. It is cause for celebration (cf. Acts 3:7-8). However, we must always leave the matter in His hands, and determine to have a “but-if-not” faith like the three Hebrews who faced death in the fiery furnace. They fully believed in God’s power to deliver them. But they did not presume to know His will in that specific case. So they affirmed His power to save, but said even if He did not deliver them they would not forsake Him, or bow down to other gods (Dan. 3:13-18). The Lord will act according to His perfect will, giving the faith to believe Him for healing, when that is His choice (I Jn. 5:14). And however He answers, we have cause to praise the One who works in all things for our good (Rom. 8:28).
Church membership is debated in some circles today. Is it necessary to officially join a local church? Can’t we simply attend, and help out if we want to? It is certainly true that many attend a particular local church regularly, contributing in various ways to its ministry, but they never join. (Often they are called “adherents.”)
Some argue that church membership was not required in Bible times, but that is really an argument from silence. It is not mentioned by that name, but we know that, even early on, the believers had some means of decision-making (cf. Acts 6:3, 5; I Tim. 5:9). In order to do that, there had to be some understanding of who was qualified to decide or “vote,” and who was not.
Membership does have value. It says, “I believe in this church sufficiently that I not only want to attend, I want the church family, and also the community, to know it has my full support. Here’s the case for making things “official,” for making a public commitment to a church by coming into membership.
1. Membership says, “I am in agreement with this church’s stand on the fundamentals of the Christian faith, and want to do my part to uphold the truth”–something God’s Word calls us to do (Acts 2:42a; II Tim. 4:2; Jude 3). You will become a church member if you believe doctrinal soundness, and the clear teaching of the Scriptures, are important in our day, and you want to testify to that, and encourage and support those who are committed to these things.
2. Membership says, “We share the same ministry goals.” And God says that believers are to be committed to one another for the sake of spiritual impact (Matt. 28:18-20; Eph. 4:11-16). You will become a church member if you believe the Lord has a work to do in your community and around the world, and you’re willing to join with others to see that it gets done.
3. Membership says, “I accept responsibility for a group of fellow believers in the family of God”–and that’s God’s plan as well (Gal. 6:1-2, 10; Heb. 10:23-25). You will become a church member if you want to be part of a caring network of people, sharing one another’s joys and sorrows, and helping one another grow through worship, Bible study, and fellowship.
4. Membership says, “I am accountable to other mature brothers and sisters in Christ for my walk with God.” And God’s Word warns us against spiritual independence (Heb. 13:17, Matt. 18:15-20). You will become a church member if you don’t want to go it alone standing for Jesus Christ, if you want to receive the guidance, equipping, and assistance necessary to remain on target.
5. Membership says, “I accept responsibility for how things are done here.” And God says that’s how it should be (Acts 6:3, 5; I Cor. 12:20-27; 14:40). Members elect elders and other church officers. They approve an annual ministry budget. They have a part in recognizing God’s call on pastors to serve as their spiritual leaders. You will become a church member if you desire to have a say in shaping the church’s direction and ministry goals.
6. Membership keeps us legal, and this is an appropriate concern for us as Christians (Mk. 12:17; I Pet. 2:13-17). The Canadian government recognizes churches if they have a credible membership and organization. (Other governments likely have similar laws.) Obedience to the law affirms that we are responsible citizens. You will become a church member if you want to see things done in a proper and orderly way.
7. Though there were no denominational tags early on, churches in Bible times did take an interest in what was happening in the Lord’s work beyond their own community (I Cor. 16:1-3; II Cor. 8:1-5; Phil. 4:10-14). If your church is associated with a broader group or denomination, church membership likely gives you the opportunity to be a part of decision-making that strengthens and supports other ministries beyond your own community. You will become a church member if you see this as an important opportunity.
While local congregations greatly appreciate “adherents,” and recognize some may have personal reasons for not joining the church officially, each faithful attender needs to consider the possibility of church membership. If not, why not?
Why attend regularly the church of your choice? Can’t we just worship the Lord out in nature? Or what about just watching a church service on television?
Certainly we can–and should–worship God as we see before us the wonders of His creation. The hymn, “How Great Thou Art” was written in that context. And yes, it is possible to enjoy and profit from some services on the radio or on television. Thank the Lord for godly men who faithfully preach the word through the media. It is a blessing to many shut-ins who are unable to attend services. But having acknowledged these things, there are important reasons to go to church, and to do so on a regular basis, not just on special occasions.
Years ago, there was a television program called Cheers, about a bunch of people who met in a bar. I mention this not to promote drinking alcohol, or to endorse the show– whose characters often behaved immorally. But the theme song for the program was striking. It said, “Sometimes you want to go / Where everybody knows your name, / And they’re always glad you came; / You want to be where you can see / Our troubles are all the same; / You want to be where everybody knows your name.” Should this welcoming atmosphere not be something the local church provides–along with many other good things–for those who gather there?
Sadly, polls reveal that while some three quarters of North Americans identify themselves as “Christian,” church attendance has been declining steadily for many years. Perhaps some of the fault for this can be laid at the door of churches that are spiritually weak, or that have failed to be responsive to the needs of the communities around them. However, it should also be said that the church is people, not buildings or a programs. We each have a responsibility for its welfare. If we are trying to identify and solve the problems with the church, the first place to look is in a mirror.
I am reminded of a cartoon picturing a pastor after an Easter Sunday service. He is shaking hands with departing worshippers, and one says to him, “How come every time I come to church you preach on the resurrection?” Attending once a year at Christmas or Easter does not fulfil our obligation to Christ and His church. But let us raise the question: Why go to church–and go regularly? Some have very limited reasons for attending, and therefore their attendance itself is very limited. But there are many values in God’s people assembling as a body of believers week by week.
A 2007 Gallup poll in the United States brought the following responses as to why people attend church regularly. (Multiple responses account for the total being more than 100%.) For spiritual growth and guidance (23%); Keeps me grounded/inspired (20%); It’s my faith (15%); To worship God (15%); The fellowship of other members/the community (13%); Believe in God/believe in religion (12%); Brought up that way/a family value/tradition (12%).
Well, that’s a start! But there are more reasons to go than that. Why attend regularly? Regular church attendance is beneficial because:
1) It follows the example of the apostolic church, which God abundantly blessed. Believers shared their lives together in a substantial way back then–often daily–and the church grew and had a powerful witness in the community (Acts 2:41-47; 4:32-35). God blesses the assembling of His people.
2) It obeys the command of God that Christians continue meeting together (Heb. 10:24-25). On the other hand, unless it is for some legitimate reason beyond our control, failing to attend the house of God is disobedient to the Lord, and sinful.
3) It honours the Lord when the faithful to assemble for corporate worship and praise of God, who is infinitely worthy to be praised (Acts 2:44, 47; cf. Rev. 5:11-13). There is something especially powerful in a community of believers uniting to worship God with one voice. But we can’t do this together unless we are together!
4) It involves a meeting with the Lord Himself who promises to be present in the midst of His people (Matt. 18:20). Who would not want to put a priority on that? Some would go to a service if “Dr. So-and-so” was the visiting preacher. But they will not attend to meet with the Lord. There is something wrong with this picture!
5) It brings us into a classroom for instruction in the truths of God’s Word, which we need to know for a life and service that pleases God (Acts 2:42; cf. II Tim. 3:16-17). And regular attendance exposes us to “the whole counsel of God” (Acts 20:27) so that we see the scope and interrelationship of various doctrines, as one truth builds on another.
6) It provides an opportunity for fellowship and a “family reunion” of God’s people where we can celebrate our common heritage and those things that connect us (Acts 2:42; cf. Ps. 122:1). An important part of church attendance comes before and after. That is when personal ministry takes place, as we seek out others and ask how they are doing. This should be done with a desire to help where we can, and with a promise to pray for needs that are expressed.
7) It allows God’s people to share testimonies of what God is doing in their lives and service for Him, for the encouragement of others (Ps. 107:2; Acts 2:42; 14:27; III Jn. 1:3, 6). Of course this can be done one-on-one. But at some service in the week it is of great value to give time for people to share with the group.
8) It can be a spiritual refuge, instilling new hope in us, when the week has been a struggle against daunting challenges. The church can be a clinic where the spiritually sick and sore find remedies for what ails them (Rom. 14:19; 15:1-2; I Thess. 5:11).
9) It can enable others to administer spiritual discipline and correction when it is needed. Sometimes, in isolation, we can get off on the wrong track, or come to wrong and unbiblical conclusions. Meeting together provides a check on such things (Prov. 11:14; Gal. 6:1; Heb. 10:24). And yes, sometimes it is the preacher who needs correcting (I Tim. 5:19-20)! Be sure to take your Bible with you, and open it to the relevant passages during the sermon (cf. Acts 17:11). Make sure what is being said from the pulpit is true to God’s Word.
10) It is a witness in the unsaved community to the important place we give to the things of God. Our neighbours should see us dressed up, Bibles in hand, on our way to God’s house. But what if visitors drop by on Sunday? If folks come to call on us unexpectedly Sunday morning, we can invite them to church, or encourage them to make themselves comfortable until we return. (It does not say church is a priority with us if we just stay home when someone comes.)
11) It enables us to use spiritual gifts God has given each of us in personal ministry, thus making a unique contribution to the body of Christ. In fact church attendance and involvement is required by the uniqueness of each Christian’s gifts. No one in the body of Christ is an unneeded extra. We each have a place to fill (I Cor. 12:4-7, 12; I Pet. 4:10).
12) It sets an example for our own children, and other young ones growing up around us as to what is most important. Regular church attendance is a means of strengthening the family. We learn things we can share together as a family, and we learn how to build a God-honouring home. Some parents take the laissez-faire attitude, “The children can go to church if they want to. We don’t want to force them.” But would you take the same approach toward school, or a needed trip to the hospital? Faithful attendance at God’s house should be a family affair, and it should be taken for granted that all are to be there.
13) It gives us an opportunity to have input in the planning and operation of the church. As noted earlier, the church is people. Even though certain ones are called of God to provide leadership, decisions regarding policies and programs benefit from the input of the entire congregation. How can we sit back and complain if we are not there to share our concerns?
14) It can provide an emotional boost. A meeting of the congregation can be a kind of pep rally. Unfortunately, in some churches, this seems to be the major focus. Services become “happy clappy” entertainment, designed to get people excited and send them on their way all charged up. While this is not the chief reason to attend church, rejoicing together in the presence of the Lord can be wholesomely uplifting.
15) It is a great place to form relationships. Whether we are thinking of adults forming supportive friendships, or children discovering new playmates, or a fellow or girl seeking God’s will regarding the one to be a life partner in marriage, the assembly of God’s people is a great place to make these connections. Our lives will be influenced for good or ill by the company we keep (I Cor. 15:33; Ps. 119:63).
16) Why attend regularly? Because it encourages the pastor and others. Can you imagine trying to preach passionately to empty wooden pews? Wood is not very responsive. And the more wood that is showing the weaker will be participation in the singing and other aspects of the service.
17) It builds a wholesome habit into our lives. The New Testament does not set down strict laws for Sunday behaviour as was done for the Jewish Sabbath. In fact we are told that each person is responsible before God to decide such things for himself (Rom. 14:5). However there is great benefit in making the Sunday “the Lord’s Day,” and dedicating it to activities which especially honour Him. On the other hand, the bad habit of missing church, once formed, can be difficult to break, to our greater detriment.
18) There’s no better place to be. (If this is not true of your church, you need to examine the reasons why and work with others there to apply some correctives!)
