Menu

Bible Passages

God’s Wager: Did God make a bet with Satan over Job?

,

Question: In a children’s Bible story book called The Action Bible (David C. Cook, 2010), the story of Job is entitled “God’s Wager.” Did God make a bet with Satan over Job?

I was at first startled, then disturbed, by that two-word title. But it wasn’t long afterwards that I heard a sermon on Job in which the speaker referred to God’s “cosmic bet” with the devil. Perhaps this is an attempt to make God more relatable, by humanizing Him a bit. But, if so, I believe the idea is seriously misguided.

The Dark Associations of Betting

One dictionary says betting is, “an agreement between two parties that a sum of money or other stake will be paid by the loser to the party who correctly predicts the outcome of an event.” Another defines betting as “a pledge of forfeit risked on some uncertain outcome.” So is that what God did? Are we to picture Satan saying to the Lord, “I’ll bet you a million dollars that Job will cave in a week, if you let me at him,” and God responding, “You’re on!”? Is that what we see happening in Job 1:6-12, and 2:1-6? No, it is not.

In spite of those upbeat television commercials in which every gambler seems to come out a winner, gambling is a curse on society. Its negative associations are such that they cling to words such as wagering and betting like cancerous sores. What we see in Job isn’t like a bunch of grimy street urchins shooting craps in a back alley, or men grimly playing poker in a dingy, smoke-filled den. Or hardened soldiers who, with a careless throw of the dice, are trying to win the robe belonging to a Man dying in agony above them.

George Washington once declared, “Gambling is the child of avarice, the brother of iniquity, and the father of mischief.” The description is apt. The gambler bows to the god of chance. Who is given the credit, if a bet is won? It’s not likely Jehovah God. No, it’s either the winner himself, for being so clever, or it’s Lady Luck (the goddess Fortuna, to the Romans). These are the trappings of an activity that some wish to ascribe to the Almighty.

The Experience of Job

Many conservative scholars date the events of the book of Job back around the time of Jacob, in Genesis. That Job predates the days of the Levitical priesthood is borne out by the way he himself acts as a family priest, offering sacrifices on behalf of his children (1:5).

Job is one of the greatest saints in all the Bible–indeed of all time. This is implied by Ezekiel’s “even if,” when mentioning him along with Noah and Daniel (Ezek. 14:14, 20). He’s also commended as an example of persevering faith by James (Jas. 5:1). But most significant of all, the Lord declares, “There is none like him on the earth, a blameless and upright man, one who fears God and shuns evil” (1:8; 2:3).

We also learn that Job experienced many blessings from the hand of God. He had a large family, was incredibly wealthy (1:2-3), and was being protected by the Lord (1:10). His later description of his life, before calamity struck, suggests he may have served as an elder or a respected judge in his home city (29:7-17).

All of this the devil had been observing with great cynicism. We must not forget that Satan, though extremely powerful and intelligent, is self-deceived. He sees us through the grid of his own corrupt and selfish desires. Thus he cannot conceive of a faith in God that is without the kind of self-serving motivation he himself would have.

This is revealed in the question he poses to God: “Does Job fear God for nothing?” (1:9). The implied answer is no. The devil believes Job is only faithful to the Lord because it’s profitable for him. That his is a religion of expediency. If all the good things he enjoys were to be taken from him, Satan is convinced Job would turn his back on God in an instant. This is an issue of great importance to us all. And it is the reason the book of Job is in the Bible.

Acting on permission given by an all-wise and sovereign God (1:12; 2:6), Satan launches a series of vicious attacks on godly Job. All his great flocks and herds are destroyed, his children are killed, his health suddenly deteriorates, and his wife turns against him (2:9). When this great servant of the Lord becomes an outcast, we find him sitting alone in a garbage dump, scraping the putrefying sores that cover his body with a piece of broken pottery (2:7-8). Then, three of his friends come to call (2:11).

The Great Debate

Through an intense and lengthy debate, the three accuse Job of committing some terrible wickedness. In their narrow and simplistic theology, God blesses the righteous and punishes the wicked, period (e.g. 4:7; 8:6). Therefore, since Job is suffering greatly, he has committed some great sin. But he has not. The Lord Himself declares that Job’s suffering is “without cause,” in those terms (2:3; cf. 9:17), though it does have a sublime purpose in God’s plan that Satan cannot foresee.

In all his suffering, though Job is perplexed as to its meaning, he never turns his back on God. His strong words represent not rebellion, but the anguish of a saint determined to remain faithful to God, and find Him again through the daunting mists of pain (6:1-3, 26). “Though He slay me, yet will I trust in Him,” he says (13:15). And he’s convinced that if answers do not come in this life, they will in the next, when he stands before his “Redeemer” (19:25-26).

Job knows nothing of the heavenly conferences between Satan and God. In fact, there is no clear evidence that he ever learned about that, other than what is found in the first two chapters of the book. That account was based on divine revelation. Perhaps it was given to Job at some later time, but it may have been given to some unknown biographer who recorded his story after his death.

The Purpose of the Book

To call God’s challenge a “bet” almost suggests that the God and the devil are equals, which they are not. To call it a bet makes Job a mere poker chip in a game–like the man who, it’s reported, offered his wife as collateral in a game of chance. To call what God did a bet trivializes an eternally significant series of events. This heavenly confrontation is neither a game, nor is it a matter of luck or chance. The outcome is not in doubt from God’s point of view. It wasn’t even a near thing. In His omniscience, He always knew what the end would be, to His greater glory.

As to the purpose of the book of Job and its main thesis, some have said it is: Why do the righteous suffer? But if that’s the case, the author has failed to answer the question. Rather, I believe the central issue of the book is: What is God like? If an individual can be righteous one day, and enjoying the blessings of God, and also be righteous the next day but suffering dreadful and multiplied disasters, apparently coming from His hand, what does that say about the Lord?

That is the heart of the matter, and there are two vitally important answers provided in the book. They are part and parcel of why I say that God and the devil are definitely not betting one another in some cosmic game of chance at Job’s expense.

Two Tremendous Truths

Throughout the book that bears his name, Job is a redeemed saint, infinitely loved by the Lord, one whose eternal future was secure, even during his days of struggle. At a deeper level, it is Satan and his false philosophy that is on trial, not Job. To call God’s dealings with the devil a bet misses the real point. There are two  things that Job learns, through his trials, that are demonstrated for us beyond question, for all time.

1. “God is greater than man” (Job 33:12).

This statement is made by Elihu, a fourth man who speaks to Job. Though Elihu adheres to the same notion as the others, that Job is suffering because of some great sin (34:7-8), he has a somewhat higher view of God than they do. In the five words quoted, he presents a key tenet of the book.

Job seeks–even tries to demand–an explanation from the Lord as to why he is suffering. He seems to assume that God owes him an explanation, and that he would be able to understand it, if one were offered. But slowly Job realizes that God is infinitely above and beyond him. On his groping path toward an answer, he becomes aware that there is always much more to God beyond his knowing. “Indeed these are the mere edges of His ways,” Job says, “and how small a whisper we hear of Him!” (26:14).

“Great is the Lord, and greatly to be praised; and His greatness is unsearchable [unfathomable]” (Ps. 145:3). And attendant on this understanding is another: that the Lord is sovereign over all, and does not owe us an explanation for what He allows to touch our lives. Though He may, at times, explain Himself, through His Word, or reveal something of the reasons behind what happens to us, it is not our right to demand and receive such information. God knows what He’s doing, and it will always be for the best. God is greater than man. That we can take as a certainty.

2. God is enough (cf. Job 42:6).

Even if we have only God, we have enough. It’s not God plus a proper explanation of what He is doing that we need. Or God plus the love of family and friends, or God plus the assurance of material wealth, or God plus our own good health. It’s simply God. Job signifies as much when he “repents in dust and ashes,” in the final chapter.

But that is a statement that’s been greatly misunderstood. Some take the position of the three friends, and think that Job is finally admitting and repenting of the sins that brought on his great trials. One commentator says that here “Job repents of his pride and rebellion.” Another says he abhors “his wicked, proud self.” But what a sad distortion of Job’s actions this is!

The “dust and ashes” may refer to the ancient symbol of humble submission, putting dust and ashes on one’s head (cf. Gen. 18:27). Or Job may simply be speaking of the ash heap on which he sits (Job 2:7-8), in which case it would be a graphic recognition and acceptance, on his part, that he is left with nothing–nothing but God alone.

The Hebrew word for “repent” (nacham) is actually used a couple of times in chapter 42. In vs. 6, Job is made to say (by the translators) “I…repent.” But the same word is translated quite differently in vs. 11. There we are told that Job’s family and friends gathered round and “comforted him [same word, nacham] for all the adversity that the Lord had brought upon him.”

The Hebrew word can mean either to be sorry, or to be comforted, depending on the context. It is translated “comfort” in Ps. 23:4, “Your rod and your staff, they comfort [nacham] me.” Found seven times in Job, it is translated “comfort” six times (2:11; 7:13; 16:12; 21:34; 29:25; 42:11), as it should be here. In the view of the present writer, the main reason nacham often is translated “repent” in Job 42:6 is because of certain presuppositions of the translators. But given what we know of godly Job, and of all that happened to him, this, I believe, is an appropriate paraphrase of verse 6:

“Lord, I humbly withdraw my insistence that You explain the reason for my trials. I am satisfied that You know what You are doing. Even here, in the dust and ashes, I find comfort in You alone. I need nothing and no one but You.”

That is the point of the book. God is enough. Job did not need to know all the answers.

In the end, he gained far more than material wealth–which was restored to him doubled (42:12). His confidence in God was stronger and deeper than ever. Just as we can see the stars more clearly when we get away from the lights of town, so we can more fully appreciate the glory of heaven when the glow of earth’s passing treasures is removed. The removal of temporal distractions, even for a time, undoubtedly sharpened Job’s vision of eternal things.

For You and Me

There is a great cosmic purpose in Job. For all time, it provides a unique validation of creation. God made man “in His image” (Gen. 1:27), to love and enjoy blessed fellowship with Himself forever (cf. Jn. 17:3). And man’s love for God is to be a reflection of His own–the kind of love eternally shared within the Trinity. Not an “I’ll love you if…” kind of love that insists on getting something in return. But a selfless love, resting solely on an appreciation of what God is in Himself.

Job’s steadfastness shows us that God was right in how He made us. It is totally possible to love and serve God for who He is, and that alone. Before angels and men, Job suffers in extremis–to the point of death. And in his suffering he demonstrates that it is possible to love and worship God simply for who He is in Himself. If Job had continued to be wealthy and successful, Satan’s question, “Does Job fear God for nothing?” would have remained unanswered. But now we know.

Psalm One: Thoughts on the Meaning of the Psalm

The first psalm is a wisdom psalm, dealing primarily with the temporal effects of living as a godly or ungodly person. But especially in the case of the latter, the psalmist shows there are eternal consequences to be faced at the end of the road as well (vs. 5-6). (And there are fundamentally only two roads from which to choose, cf. Matt. 7:13-14.)

trees by the water

Life is a matter of believing, behaving, and belonging. For the righteous, this describes his relationship to God and His Word. For the wicked, the pattern is the same, but different beliefs lead to different behaviour, and an identification with a distinctly different group. The initial point of divergence is what a person believes–what he delights in and meditates upon. Above all, then, let that be the inspired, infallible Word of the living God. The terminal effect of our choice will be either growth and fruitfulness, or waste and irretrievable loss, either prosperity or perishing, life or death.

Vs. 1-2. Blessed is the man who walks not in the counsel of the ungodly,nor stands in the path of sinners, nor sits in the seat of the scornful; but his delight is in the law of the LORD, and in His law he meditates day and night.

“Blessed”–meaning enriched, contented, and fulfilled–is the one who delights in the Word of God (vs. 2). It is a plural word, this first word of the psalter. It might be translated, “O the blessednesses of…!” And of course the opening declaration means more than taking pleasure in the Bible as a piece of literature, or as a book of formulas guiding religious ritual. This is far more than an intellectual approach to the Scriptures, as one might treat Homer or Shakespeare. The promise is given to the one who lives a Bible-centred life. The same word begins both the Psalms and the Sermon on the Mount (Matt. 5:3), because the one who appropriates and assimilates the Word of God is one who will live by the principles of the kingdom the Lord Jesus presents.

To “meditate” means, literally, to mutter! It sounds a little strange, but it is referring to talking God’s Word over with oneself. Another word we sometimes use of this process is “ruminate.” That pictures a cow chewing its cud. The cow regurgitates what has been previously swallowed and chews it over and over. Meditation on God’s Word should be our daily habit. “Better one verse really masticated than a whole chapter bolted” (F. B. Meyer). The delight of the godly in the Word leads to a deep study and meditation on its message (cf. Jer. 15:16).

By “the law of the Lord” the psalmist means the books of the Law of Israel (Genesis through Deuteronomy, called the Pentateuch). These books were the Bible of that day, and we can rightly think of the term as applying now to the entire Bible. The psalmist is describing a search for truth, with the intention of making a personal application of it. Nor is the process complete until actual application takes place. Cf. Josh. 1:8, “Meditate in it day and night that you may observe to do…” And see Ezra 7:10, which includes the further step of a communication and sharing of the truth–“to do it, and to teach.”

The New Agers and some cults recommend “meditation” too, but what they have in mind is not the same. Practitioners are told to clear their minds of all rational thoughts. To assist with this, they are sometimes given a secret word to chant over and over, like “A-a-ahm… A-a-ahm…” What some do not realize is the danger of demonic attack, when we purposely try to empty our minds in this way (cf. Matt. 12:43-45). Far from clearing our minds of conscious thought, meditation on the Scriptures teaches us to think God’s thoughts after Him, so that we begin to see all of life consistently from His perspective.

The Amplified Bible has the latter clause of vs. 1 as: he is not one who “sits down [to relax and rest] where the scornful [and the mockers] gather.” This is the seat where arrogance and presumption is enthroned. “A proud and haughty man, ‘scoffer’ is his name; he acts with arrogant pride” (Prov. 21:24). The danger described in this opening verse of the first psalm is that we will accept the advice (the moral counsel) of the ungodly, then go on to adopt their standards, and finally assimilate their attitudes toward the righteous.

We are in the world (Jn. 16:33; 17:11) but we are not to be of the world (Jn. 15:19; 17:14). We do business in the world, and bear witness in the world, but our intimate associations, as Christians, our friends and companions (and our chosen marriage partner!) ought to be godly individuals with whom we share a spiritual kinship. We soon begin to think, talk and act like those with whom we regularly keep company. “He who walks with wise men will be wise, but the companion of fools will be destroyed” (Prov. 13:20; cf. Ps. 119:63). “Do not be deceived: evil company corrupts good habits” (I Cor. 15:33; cf. Acts 2:42).

The passage gives us three terms (walk, stand, sit) describing the danger of increasing entanglement with the unbelieving world as the individual (perhaps naively, at first) is drawn into a web of corruption. It is the path of the backslider.

  1. Adaptation to: He allows himself to be guided by the “wisdom” of the wicked. There is accommodation to the ways of the world, following worldly advice, incorporating a worldly philosophy.
  2. Identification with: He adopts their priorities and values–if tentatively at first. (As one version has it, he loiters in the way taken by sinners.) He takes his stand with the ungodly world, willing to be counted as one who agrees with and supports the ways that characterize our humanistic society.
  3. Assimilation by: He willingly and decisively becomes one of their number. (“[He] joins the company of scoffers,” Moffatt) He is seated with the worldlings in the place of instruction and judgment, counted as one of their own.

There is a sad downward slide here. Compare Lot’s entanglement with wicked Sodom: beginning by Sodom (Gen. 13:12), then living in Sodom (Gen. 14:12), and ultimately becoming of Sodom (Gen. 19:1). It will be seen that at each level there is more of the ego involved, and more to give up if repentance and a return to the right course is to occur. Better to not walk that way in the first place! (Cf. Prov. 1:15; 4:14-19.)

And compare the use of the same three terms in Paul’s letter to the Ephesians.

  1. Seated with Christ in the heavenlies (2:6) describes our eternal position in Christ.
  2. Walking worthy of our calling (4:1) describes our need to behave like the Christians we have become through faith in Him.
  3. Standing firm (6:13) has to do with remaining steadfast to Christ and contending for the truth in the face of spiritual assault.

The terms are used differently in the two passages, but they effectively portray two distinct life courses–one of consistent godliness, the other of dangerous drift and ensnarement in this world.

Vs. 3. He shall be like a tree planted by the rivers of water, that brings forth its fruit in its season, whose leaf also shall not wither; and whatever he does shall prosper.

It is said that D. L. Moody was challenged on one occasion to debate an atheist. Moody agreed, on the condition that the atheist be accompanied by ten people who could testify to the fruit and benefit of atheism in their lives. Moody promised to have at least a hundred on the platform who could tell how Christ had delivered them from drunkenness, debauchery, and slothfulness, and transformed them into shining examples of virtue, usefulness, and happiness. Not being able to produce the required ten people, the atheist withdrew his challenge.

Coming where it does, this psalm might well be considered a comment on the experience of Job. His three friends defined prosperity mainly in temporal terms, insisting that it was the invariable reward of godliness. And they proposed a theory of “instant justice,” insisting that God’s response to man’s behaviour must be immediate. But, as vs. 4-6 of this psalm goes on to show, the resolution of injustice (and the prospering) may have to await God’s “season,” and may even be postponed or invisible until eternity. The prosperity of the godly is seasonal–at least in observable ways, and God Himself establishes the seasons.

God’s “prosperity” (and “success” in life, Josh. 1:8) is not defined in terms of mansions or bank accounts, but by the fulfillment of His purpose for that person’s life–spiritual fruitfulness. (This includes the inward fruit of Christ-like character, and the outward fruit that results from faithful service for the Lord.) Vs. 3 is not presenting a “prosperity gospel” guaranteeing undiluted health, wealth, and happiness. The “prosperity” spoken of is first of all spiritual–though it may manifest itself in other ways. It consists of having God’s approval, bearing God’s likeness, and fulfilling God’s purpose.

“A tree planted by rivers of water”–what a beautiful image! Literally this is a tree “transplanted by the channels of water.” It suggests a purposeful activity in two respects. Channels have already be dug to provide life-sustaining water for the land, and the tree has been planted nearby. In the figure, God’s Word is the water provided to sustain our spirits. And the Lord Himself planted us by the waters when He saved us. Now, we must continue to send down deep roots to draw in needed moisture. Fruitfulness requires a life rooted in the Word. Note too that planting and growing a tree is a long-term project, requiring diligent care in its formative years. This is a project not for a day, but for a lifetime.

The one who meditates on the Word of God (vs. 2) will gain spiritual refreshment and vitality, as well as a rooted stability, and fruitfulness. An associate pastor I once worked with used to call the radio Thought for the Day, done by local pastors, “Moments of Medication.” The pun has a point. Meditation on the Scriptures provides spiritual medicine. A life nourished daily by the water of the Word (Eph. 5:26) will be a healthy, wholesome life, a consistently vital and growing life, a fruitful life, and a successful life (in God’s definition of that term). Even though, like Job, our “prosperity” may not be immediately evident, it is certain to come (cf. Job 23:10; I Pet. 1:6-7).

Vs. 4. The ungodly are not so, but are like the chaff which the wind drives away.

Several things are suggested by this graphic image.

  1. Chaff is the dried husk of the grain and it is relatively worthless when compared to kernel (vs. 3). It is refuse to be disposed of. Similarly, the sinner who rejects God finds himself outside of the gracious purposes of God and destined for eternal ruin.
  2. Chaff is unstable in comparison to rooted trees (vs. 3). It has no anchor, nothing to sustain it in the storms. In the same way, the sinner is without a soul-anchor in life (which the Word, and ultimately Christ, provides).
  3. Chaff is impermanent, here today and gone tomorrow. Vs. 4 seems to suggest not only the instability of it, but the swiftness of its end. In the words of an old hymn, “Life at best is very brief, / Like the falling of a leaf.” Sinners may struggle to hold on to it, but in an instant this mortal life is gone. Keith Brooks says, “Those who are without God are hurried to a terrible doom.”

Vs. 5-6. Therefore the ungodly shall not stand in the judgment, nor sinners in the congregation of the righteous. For the LORD knows the way of the righteous, but the way of the ungodly shall perish.

Harry Ironside defines “standing” here as “the ability to abide divine scrutiny.” As Christians, “we shall all stand before the judgment seat of Christ” to give an accounting (Rom. 14:10; cf. Ps. 5:5). And some ancient manuscripts unite Psalm 1 and 2, making one psalm of them. That suggests a possible link between 1:6 and 2:1. Since “the way of the ungodly shall perish,” it is all the more puzzling why “the nations rage and the people plot a vain thing [devise and empty, foolish scheme] against God. The Lord holds our eternal destiny in His hands. Why rage impotently against Him, instead of submitting humbly to Him?

Judging Others

,

Judging others–is it right?

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).

James on Healing

,

James on Healing augments the previous article Healing in Scripture, with a closer examination of the words of the apostle. James the apostle has some instruction for his readings on the subject of physical healing. What is the meaning of it? And is this a practice we can still use today?

The passage in question says: “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” (Jas. 5:13-16, NKJV).

These verses have been much debated. That being so, it is amazing how some can be so dogmatic and definite about their meaning. Among the many interpretations and applications:

  • Some see this as a universal mode of receiving bodily healing that has been given to the church for the entire Church Age, and they continue to make use of the practice today.
  • Others see it as being addressed to the Jews during the time of transition between the old order and the new. (As such, it would be a continuing fulfillment of God’s ancient covenant with Israel, Exod. 15:26). In support of this view, the epistle likely dates very early in the Christian era, from about 15 years after Pentecost. Perhaps the practice faded into disuse with the extension of the gospel to the Gentiles, and the end of the Apostolic Era around 100 A.D. It is never mentioned again in the New Testament.
  • The Church of Rome uses this passage to defend Extreme Unction, an anointing given to those who are dangerously ill, with the hope that through the anointing and prayers of the priest, renewed health might be given to the soul and to the body.
  • Still others see it as applicable only to sickness that is a chastening from the Lord when a Christian sins, with healing available when believing prayer is accompanied by repentance and confession. (Note the references to sin and confession in vs. 15-16.) In favour of this view, the church leaders who are summoned could be there to counsel, and deal with the spiritual need of the individual before praying for healing.
  • Then there are some who see the oil of vs. 14 as representing medicine. They interpret James as saying we are to use medical means, and prayer, when people are sick. This is certainly a common sense approach, whether or not the passage means that.
  • Some consider the “sickness” spoken of as soul-sickness and despair, not physical illness. Harry Ironside rendered the phrase “save the sick” as “relieve the exhausted.” (See the Bible Knowledge Commentary for an extensive discussion of this position.)

Several of these views have things to recommend them. What then are we to do with the passage? It is perhaps suggestive that Paul and the other New Testament writers make no mention of this procedure later on. Nor does Paul suggest that the sick call for someone with the gift of healing. Help for the physically ill is downplayed, as is the miraculous, in the epistles. This is in keeping with the limited need for the apostolic sign gifts. With time, the New Testament message and the messengers were thoroughly authenticated (II Cor. 12:12; Heb. 2:3-4; cf. Acts 2:22).

God can and does act supernaturally to heal from time to time, beyond natural means. But it is surely wrong to demand that He intervene, or to expect that He will always do so. Prayer within the will of God (Jas. 4:15; I Jn. 5:14) is efficacious. But the prayer of faith does not involve twisting the arm of Omnipotence, but abandoning one’s self to sovereign grace. In the area of healing, as in other things, God retains His Lordship. No set formula or pattern will result in a miracle, apart from the will of God. It would save much discouragement if we would accept the fact that there are occasions when God chooses not to heal, for His own wise and loving purpose.

The New Unger’s Bible Handbook states: “The sick believer was to call for the elders [plural] of the assembly, never one elder. The use of oil for anointing the sick was a general Jewish practice, as shown by the Talmud, and a Jewish custom the Lord’s disciples adopted (Mk. 6:13). However, the emphasis is not on the oil, but on the prayer offered in faith which saves the sick. Such a prayer is divinely given and operates when it is God’s will to heal. Chastening, testing, and other factors condition the Lord’s healing of a Christian’s sickness (cf. I Cor. 11:30-32; II Cor. 12:7-9; I Tim. 5:23; I Tim. 4:20).”

This procedure is meant for Christians in a local body of believers, as phrases such as “among you” and “one another” show. And the responsibility is on the sick individual to summon the leaders of the local church to pray for him or her. The implication is that this leads to a private meeting in the home (or hospital), not an event open to the public eye. There is nothing in this passage to justify a “faith healer” coming to town with great fanfare and inviting any and all to come to him for healing.

There are three main means the Lord has provided for the restoration of physical health:

  1. When the Lord heals, it is most often through the mechanisms He as our Creator has built into our bodies. With proper rest and nourishment, the body will often heal itself in time.
  2. Doctors and medicine are a gift of God to be used when they are needed. It is not lacking in faith to avail ourselves of what God has provided! In 1871, Charles Kingsley wrote a dedication poem for the opening of a new wing in a Birmingham hospital. It has since become a hymn, which says, “From Thee all skill and science flow, / All pity, care, and love…”
  3. There are times when God intervenes to heal beyond natural or medical means. This is usually in answer to believing prayer. But it does not necessarily involve the presence and anointing of the leaders of the local church.

James on Healing, bottom line: It would seem the summoning of the elders and the use of oil are optional today. We can pray for the sick without this procedure, but on the other hand it can be used by those who desire it without violating Scripture.

See also Healing in Scripture.

Sin Nature: The Meaning of Carnal, Fleshly, Worldly, etc.

,

Sin Nature. It is a problem with our humanity that many try to deny. We need to be familiar with the various Bible terms related to this, and what they mean–words such as worldly, sensual, the natural man, and the Adamic nature, and so on. These words and phrases represent key spiritual truths about the desperate plight of the unsaved, and the dangerous potential for believers who are not living as they should.

1) The Natural or Sensual Person. “The natural man does not receive the things of the Spirit of God; for they are foolishness to him; nor can he know them, because they are spiritually discerned” (I Cor. 2:14). (“Natural” translates the Greek word psuchikos, from which we get our word psychology. It refers to the soul–the mind will and emotions–of the person, as opposed to his God-energized spirit. We could call this individual a soulish person.) The natural man is one who was born naturally (i.e. physically) but who has never been born again, and therefore is still “dead in trespasses and sins” (Eph. 2:1, 5). He is severely limited when it comes to understanding and applying spiritual truth, since this ability is given to those indwelt and taught by the Holy Spirit (vs. 12-13).

The word “sensual” is also used to translate psuchikos. It refers to that which pertains to the old, unregenerate nature. “The apostles of our Lord Jesus Christ…told you there would be mockers in the last time who would walk according to their own ungodly lusts, these are sensual [psuchikos, or soulish] persons, who cause divisions, not having the Spirit” (Jude 1:17-19). And if they do not have the Holy Spirit indwelling them, they are not Christians (Rom. 8:9). But it is possible for a born again believer to yield to temptation and sometimes act in a soulish way. James warns, “If you have bitter envy and self-seeking in your hearts, do not boast and lie against the truth. This wisdom does not descend from above, but is earthly, sensual [psuchikos], demonic” (Jas. 3:14-15, and see the context, vs. 13-18).

2) The Old Man is an expression used three times in the New Testament. (It is sometimes described as the Adamic Nature by theologians.) These terms speak of the corrupt fallen nature we inherited from Adam. When we put our faith in Christ, the “old man” is considered to have been crucified in Christ. “Our old man was crucified with Him” (Rom. 6:6). “You died, and your life is hidden with Christ in God….You have put off the old man with his deeds” (Col. 3:3, 9).

As to our legal position (or standing) before God, the old man has been dealt with. But as to our condition (or state) in daily experience, the old man or Adamic nature continues to be an active force that can only be controlled as we reject its promptings and walk in the Spirit. Each Christian has a responsibility to “Put off…the old man…and be renewed in the spirit of your mind, and…put on the new man which was created according to God, in true righteousness and holiness” (Eph. 4:22-24; cf. Rom. 12:2).

This conflict in the Christian between the old Adamic nature, and the new nature energized by the Holy Spirit, will continue until we go to be with Christ and are transformed into His likeness (I Jn. 3:2; cf. Col. 1:27). The struggle is captured in Paul’s words, “What I am doing, I do not understand. For what I will to do, that I do not practice; but what I hate, that I do” (Rom. 7:15). “The flesh lusts against the Spirit, and the Spirit against the flesh; and these are contrary to one another; so that you do not do the things that you wish” (Gal. 5:17).

The answer, if the Christian is to live a victorious life, is submitting to the ministry of the indwelling Holy Spirit. This is described by the twin terms of walking in the Spirit, and being filled with the Spirit.

  • “Walk in the Spirit and you will not fulfil the lust of the flesh” (Gal. 5:16). This “walk” refers to daily and habitual steps of faith and obedience toward God. That is our responsibility, by His enabling grace.
  • The word “filled” is perhaps better translated “fulfilled”–another meaning for the Greek word pleroo. (Cf. “He who loves another has fulfilled [pleroo] the law,” Rom. 13:8.). Thus, “Be filled with the Spirit” (Eph. 5:18) could be paraphrased, “Be being fulfilled by the Spirit, allowing Him to fulfil His sovereign purpose in you, by His divine power.”

These two realities of the Christian life are expressed in a little different way in Philippians 2:12-13. “Work out your own salvation with fear and trembling [live out what God has equipped you to be, by an ongoing walk of faith and obedience], for it is God who works in you [filling and fulfilling] both to will and to do for His good pleasure.”

3) Flesh & Carnal. The Greek word (sarx) is most often translated “flesh,” though occasionally it is rendered “carnal.” Sometimes physical flesh and blood (the physical body) necessarily is in view. (For example, we are told that Christ “was born of the seed of David according to the flesh,” Rom. 1:3.) But when it is used in an ethical or theological sense, it refers to the human nature, or earthly nature of man, apart from God’s intervention and influence. The flesh in that sense is spiritually impotent, and prone to sin. Further, it tends to be self-centred, and opposed to God. Paul recognizes that when he says, “In my flesh nothing good dwells” (Rom. 7:18).

When we are saved, through faith in Christ, we are no longer living in the sphere of the flesh but in the sphere of the Spirit (Rom. 8:9). However, the flesh (the old, sinful human nature) is still within us, and we have a choice whether to respond to the flesh, thus walking according to the flesh, or to respond to the Holy Spirit, walking in the Spirit. This is the difference between a spiritual Christian and a “carnal” (sarx) Christian. To be saved is to be rightly related to Christ. To be a spiritual Christian is to be rightly related to the Holy Spirit. “Walk in the Spirit [controlled and guided by the Holy Spirit], and you shall not fulfil the lust of the flesh” (Gal. 5:16; cf. Rom. 8:4).

Paul condemns some in the church at Corinth because of their carnality. He does not deny that they are born again, but labels their behaviour as spiritually infantile. “I, brethren, could not speak to you as to spiritual people but as to carnal, as to babes in Christ [i.e. as to those who are still spiritually immature]. I fed you with milk and not with solid food; for until now you were not able to receive it…for you are still carnal. For where there are envy, strife, and divisions among you, are you not carnal and behaving like mere men [i.e. acting as unsaved individuals would]?”(I Cor. 3:1-3).

4) World, Worldly. This is another word (kosmos in Greek) that can be used in a physical or spiritual sense. It can refer to the earth, or to the people living on our planet (“God so loved the world… ” Jn. 3:16). But in the spiritual and ethical sense it speaks of this corrupt world system, dominated by Satan. In that usage we are warned, “Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him. For all that is in the world–the lust of the flesh [sarx], the lust of the eyes, and the pride of life–is not of the Father but is of the world. And the world is passing away, and the lust of it; but he who does the will of God abides forever” (I Jn. 2:15-17). Instead, we should be those who, “denying ungodliness and worldly lusts…live soberly, righteously, and godly in the present age” (Tit. 2:12).

Psalm 23 Study

This Psalm 23 Study will take you through this short Scripture passage with a series of discussion questions. The psalm, which was written by David about 3,000 years ago, still has some things to teach us today. If you do not own a copy of Phillip Keller’s classic book A Shepherd Looks at Psalm 23 it is well worth having. You can click on the link to Amazon to order it at a reasonable price.

Please read through the words of the 23rd Psalm before we begin this Psalm 23 Study.

Insight: It is sad that so many will confidently recite the words, “The Lord is my shepherd,” who have never actually come under His authority. They seem to think that by saying the words they will somehow reap the benefits of being part of His flock, without giving up their own self-directed foolish ways. The Lord Jesus strongly rebuked those who held such a notion, saying, “Not everyone who says to Me, ‘Lord, Lord,’ shall enter the kingdom of heaven, but he who does the will of My Father in heaven” (Matt. 7:21).

1) In what ways does a “shepherd” provide a good picture of the Lord?

2) What is it about “sheep” that makes them a good picture of human beings? (For some possible ideas, see the following verses: Isa. 53:6; Jn. 10:1, 12-13–compare Acts 20:28-29.)

3) For a person to claim, “The Lord is my shepherd,” what would have to be true of him (compare Jn. 10:27)?

Insight: In vs. 1, the psalmist says, “I shall not want.” This does not mean that all our selfish “wants” and cravings will be satisfied if the Lord is our Shepherd. The statement means that God’s sheep will not “be in want” (NIV), they will not lack anything they need. For this reason, His sheep are able to enjoy utter peace and contentment in His care.

4) What two things does the shepherd make sure his sheep have plenty of (vs. 2)?

5) And how would you apply this to the Lord’s spiritual provision for His child?

6) What significance does the statement “He makes me to lie down” have for you?

Insight from Phillip Keller: “The strange thing about sheep is that because of their very make-up it is almost impossible for them to be made to lie down unless four requirements are met. [1] Owing to their timidity they refuse to lie down unless they are free from all fear. [2] Because of the social behaviour within a flock, sheep will not lie down unless they are free from friction with others of their kind. [3] If tormented by flies or parasites, sheep will not lie down. Only when free of these pests can they relax. [4] Lastly, sheep will not lie down as long as they feel in need of finding food. They must be free from hunger.”

7) Can you see an application of Mr. Keller’s comments to our Christian lives?

8) How does a shepherd “lead” his sheep (see Jn. 10:3-4)?

9) How does the Lord lead His people practically, today?

Insight: In vs. 3, David sets aside the poetic picture and speaks more directly of the spiritual help the Lord gives His people.

10) What two things does the Lord provide for his own (vs. 3)?

Insight: “He restores my soul.” He renews and refreshes my spirit. Literally, He brings it back.

11) Under what circumstances does the believer need to have his soul restored?

12) What is one thing the Lord uses to restore our souls? (See Ps. 19:7–where “converting,” or “reviving” translates the same Hebrew word as “restores.”)

13) Where does the Lord lead us (vs. 3)? (Explain the meaning of this.)

14) Why does the Lord lead us in this path? (Explain the meaning of this phrase in your own words.)

Insight: With vs. 4, David returns once again to the picture of the shepherd at his work.

15) Where next does the shepherd lead his sheep in vs. 4?

Insight: Sometimes we read vs. 4 as though it spoke of “the valley of death.” (Often the psalm is read at funerals with this in mind.) However, it is only “the valley of the shadow of death” to which the psalmist refers. It is a place of many and great dangers, but not necessarily an actual death experience.

16) The sheep enter a dangerous area without fear. What is the main reason for their confidence?

17) What is the difference in the pronouns referring to God in vs. 3 and vs. 4?

18) What is the significance of this change?

Insight: Many of us would like to move on to more satisfying and fulfilling experiences with God, but we have failed to realize that the path to richer pasturelands may lie through dark and dangerous valleys.

19) What are the lessons for us in this?

20) What two tools does the shepherd carry that seem to add to the confidence of the sheep?

Insight: The shepherd’s “rod” is a club, used to ward off predators. It is also used to discipline the sheep. African herders can hurl their rods with great accuracy to drive a sheep away from a poisonous plant, or rocky cliff. The shepherd’s “staff” is the familiar crook, used to lift and manage the sheep. The first instrument seems to speak of God’s authority, His “thus saith the Lord.” The second tool perhaps speaks of God’s loving care.

21) It seems as though sometimes the rod has to startle the sheep and drive them in a way they had not intended to go. How is this a “comfort” in our lives?

22) What kind things does the shepherd do for the sheep in vs. 5?

Insight from Phillip Keller: “Sheep are especially troubled by the nose fly, or nasal fly, as it is sometimes called. These little flies buzz about the sheep’s head, attempting to deposit their eggs on the damp mucous membranes of the sheep’s nose….Only the strictest attention to the sheep by the shepherd can forestall the difficulties of “fly time.” At the very first sign of flies among the flock he will apply an antidote to their heads.”

23) The Bible tells us that part of the fruit of the Spirit is joy and peace (Gal. 5:22). Based on the following verses, what are some reasons we sometimes lose a sense of joy and peace (Phil. 4:6-7; 4:8; I Jn. 1:9)?

Insight: Vs. 5 speaks of “enemies.” The sheep are always threatened by predators (such as wolves). The shepherd has to keep a sharp eye out for them, while the sheep are feeding. In Acts 20:29, Paul speaks of false teachers as “savage wolves [that] will come in among you, not sparing the flock.” He calls upon the leaders of the church to be alert as they “shepherd the church of God” (vs. 28).

24) In our personal lives there are bigger things that threaten us (like wolves), and there are smaller things (like flies). Can you give an illustration of each kind of problem?

25) What does the psalmist expect to experience from the shepherd’s hands all through his life (vs. 6)?

26) Compare this with what Jesus says in John 10:10. How will this be displayed in our daily lives.

27) What joyful confidence does the psalmist have for all the future?

Insight: “The house of the Lord” simply represents where God is. The Amplified Bible has “the house of the Lord [and His presence] shall be my dwelling place.” Another version has “Your house will be my home, forever.” It is a picture of intimate and eternal fellowship with God.

28) What is the most helpful or encouraging thing you have learned from studying the words of the 23rd Psalm?

For further Psalm 23 study, click on Psalm 23 Meditation.

Psalm 23 Meditation

,

Thoughts on the Shepherd Psalm

This is the best-known of the psalms in English, and perhaps the most beloved of any portion of Scripture. The familiar musical setting of it–and one for which the lyrics follow almost exactly the text of the KJV–was written around 1872 by Jessie Seymour Irvine. She lived in the town of Crimond, in Scotland, where her father was a minister. (The tune was named after the town.)

sheep

More recently, a Scottish woman and her daughter were discussing with a soloist the music to be used at the girl’s wedding. They suggested this hymn. But the singer objected, saying it wasn’t appropriate, because it was funeral music! The mother retorted that in Scotland it was sung at parties, picnics, bus runs, weddings and more.

Its message is universal. Little children love and learn it, but it still has much to teach those who are in their latter years. How sad for anyone to think that this beautiful declaration of faith is “inappropriate” to be used when a couple is exchanging wedding vows! Far from being funereal, the psalm is bursting with life, even as it takes us through the valley of the shadow.

David’s early experience as a shepherd (cf. I Sam. 16:10-13) is used to illustrate the shepherd-care of God for the saints. And this latter restriction is significant–the psalm’s message is for believers. The sheep are the people of God. It is those by whom He is recognized and obeyed as “the Lord” who can claim the blessings alluded to.

Here is represented the Shepherd’s authority and revealed direction, His infinite wisdom and His powerful provision. This declaration from the heart of a child of God assures us of: rich nourishment, wise guidance, strong defence, and ultimate blessing–each of which is alluded to in the psalm.

When troubles come, and the enemy assaults us, it is so easy to get our eyes off God and obsess over our problems. But this psalm provides an antidote. The focus is on the Lord, and His care of us. As the Shepherd, He faithfully guards and guides the sheep, and provides for their wholesome nourishment. Even the ominous danger of the valley of the shadow is quickly dismissed in the confidence that He will go with us through it. The psalm begins with “the Lord,” and ends with “the Lord forever.” Let us keep our eyes on Him.

Vs. 1. The LORD is my shepherd; I shall not want.

The Word of God frequently uses shepherd imagery to describe the Lord’s care of His own (e.g. Ps. 37:25; Isa. 40:10-11; Jn. 10:7-16; Heb. 13:20-21; I Pet. 5:2-4; Rev. 7:16-17). Under His shepherding, “I shall not want.” This is not to say, of course, that all our selfish “gimmes” and cravings will be satisfied. The statement means that God’s sheep will not “be in want” (NIV), they will not lack anything they need. For this reason, His sheep enjoy utter peace and contentment in His care.

If you wish to study further the work of the shepherd, and how that provides a wonderful picture of what the Lord does for us, read the devotional classic A Shepherd Looks at Psalm 23, by Philip Keller. (Keller was himself a shepherd in British Columbia, Canada, and speaks from experience.)

In connection with the above verse, Keller comments, “It is a tragic truth that many people who really have never come under His direction or management claim that “The Lord is my Shepherd.” They seem to hope that by merely admitting that He is their Shepherd somehow they will enjoy the benefits of His care and management without paying the price of forfeiting their own fickle and foolish way of life. One cannot have it both ways. Either we belong or we don’t.”

Vs. 2-3. He makes me to lie down in green pastures; He leads me beside the still waters. He restores my soul; He leads me in the paths of righteousness for His name’s sake.

Here is the leading of the Shepherd into green pastures, and beside still waters. It is a portrait of abundant provision for our spiritual nourishment, and for our restoration and refreshment. In soul weariness, He refreshes and strengthens us; in soul sickness, He heals us; and when we wander into the paths of sin, He draws us back, forgives and cleanses us. Truly, “my God shall supply all your need according to His riches in glory by Christ Jesus” (Phil. 4:19).

“The strange thing about sheep is that because of their very make-up it is almost impossible for them to be made to lie down unless four requirements are met. [1] Owing to their timidity they refuse to lie down unless they are free from all fear. [2] Because of the social behaviour within a flock, sheep will not lie down unless they are free from friction with others of their kind. [3] If tormented by flies or parasites, sheep will not lie down. Only when free of these pests can they relax. [4] Lastly, sheep will not lie down as long as they feel in need of finding food. They must be free from hunger” (Keller).

In the last clause of vs. 3, it is as though the psalmist steps aside from the symbolic, and addresses the Lord’s spiritual guidance more directly. He leads in righteousness paths for His name’s sake. That is, He does it for the honour of His great name, not because we have somehow merited it.

And the fact that there are righteous (or right) paths implies that there are also unrighteous or wrong ones. God guides us in the best way, avoiding those byways that would lead us into danger, and on to spiritual ruin. If we wander off–as sheep are prone to do–we put ourselves in peril. If we rebel against the Shepherd’s direction, we fly in the face of our own best interests.

As a young man, Joseph Henry Gilmore preached on Psalm 23, and was deeply impressed by three words in the KJV: “He leadeth me.” In 1862, He wrote a poem about it which later became a hymn. “He leadeth me, O blessed thought! / O words with heavenly comfort fraught! / Whate’er I do, where’er I be, / Still ‘tis God’s hand that leadeth me.”

It may be only later in life–or perhaps only in heaven–that we will be able to see how perfectly the Lord chose the path for us, and how wisely He turned us away from that which would harm us. But we can trust His judgment, even when these things are not evident now to our feeble sight. The guidance of the Lord is a frequent theme of Scripture. “As many as are led by the Spirit of God, these are sons of God” (Rom. 8:14; cf. Ps. 25:9; 73:24; Isa. 42:16; Gal. 5:18).

Vs. 4. Yea, though I walk through the valley of the shadow of death, I will fear no evil; for You are with me; Your rod and Your staff, they comfort me.

The valley of the shadow of death includes what leads up to death (i.e. the dying), and indeed any serious threat or impending calamity. The valley of the shadow of death pictures a deep and dangerous gorge where death seems imminent.

The same terminology is used in Job of the experience of death itself (Job. 10:21-22; 38:17). The Hebrew word tsalmaveth means a deep darkness, or a death-shadow. There may be more than one of these in each life, dark valleys to be traversed before the final one. But we need to assure our hearts with the realization that many times dismal valleys lead on to richer pasturing beyond.

Until then, in the darkness, we are reassured of God’s constant presence. And notice the sudden change from “He (vs. 2-3) to “You.” It is at such times that God seems nearest of all. The Lord is no theoretical “He” but an ever-present “You,” with whom we can have intimate communion.

And we do not pass through the valley of the shadow because, somehow, the shepherd has made a wrong turn, or has grown careless. Such times are a necessary part of His loving plan. All our experiences, both of the dark and of the light, will be worked together for our good and His glory (cf. Rom. 8:28). Whatever comes, He is still present with us. And His wise guidance and protection never cease.

Many commentators take the rod and staff to be, respectively, a club to beat off attacking animals, and the shepherd’s crook to direct and guide the flock, as well as to rescue straying lambs. The rod also can be used to discipline the sheep. African herders can hurl their rods with great accuracy to drive a sheep away from a poisonous plant, or rocky cliff.

“I will fear no evil.” this phrase originally captioned a paraphrase of the psalm now known as the hymn “In Heavenly Love Abiding.” The poem, written in 1850 by Anna Laetita Waring, draws many ideas from the psalm. It says in part, “Wherever He may guide me / No want shall turn me back; / My shepherd is beside me / And nothing can I lack. / His wisdom ever waketh, / His sight is never dim; / He knows the way He taketh, / And I will walk with Him.”

Vs. 5. You prepare a table before me in the presence of my enemies; You anoint my head with oil; my cup runs over.

Sheep are often threatened by predators. The shepherd has to keep a sharp eye out for them, while the sheep are feeding. In Acts 20:29, Paul speaks of false teachers as “savage wolves [that] will come in among you, not sparing the flock.” He calls upon the leaders of the Ephesian congregation to be alert as they “shepherd the church of God” (vs. 28). We too need leaders who are watchful of danger.

“Jesus has a table spread / Where the saints of God are fed, / He invites His chosen people, “Come and dine”; / With His manna He doth feed / And supplies our every need: / O ’tis sweet to sup with Jesus all the time! / ‘Come and dine,’ the Master calleth, ‘Come and dine;’ / You may feast at Jesus’ table all the time; / He Who fed the multitude, turned the water into wine, / To the hungry calleth now, ‘Come and dine'” (“Come and Dine,” by Charles Brenton Widmeyer, 1906).

Compare Psalm 78:19 that quotes the rebellious Israelites saying, “Can God prepare a table in the wilderness?” Unbelief says, “Can God…?” Faith says, “God can!” And though enemies may surround us, we are safe at His table, under the Shepherd’s care.

The anointing oil used by shepherds not only has soothing and healing properties, it is a preventative, protecting the sheep from parasites. These can irritate the sheep, drain them of needed strength and vitality, and even bring disease. But God knows the danger to us, and provides that which will arm us against the threat they pose.

There is a further thought here if we think of the anointing oil as that which was applied to visitors in Bible times (cf. Lk. 7:44-46). Because they had journeyed in the hot sun and along dusty ways, it was a courtesy to anoint the heads of those who entered the home with olive oil. Also, they were given a cup of choice wine to refresh them, and the custom was to fill the cup until it ran over. This indicated the generosity and abundance of the host (cf. Jn. 10:10).

Perhaps we can think of the application of this to the work of the Holy Spirit. On this side of the cross, each believer is considered to be a priest of God (I Pet. 2:5, 9), ministering for God in the lives of others, and representing others before God’s throne in prayer. And as Old Testament priests were anointed with oil in preparation for their service (cf. Lev. 8:12), so each New Testament priest is anointed with the Holy Spirit.

Some see the Spirit’s anointing as a situational thing, to be repeated on request. Thus they may speak of specially anointed songs, or preachers, or anointed meetings. But that is not how the Bible treats it. The anointing seems to take place once, at conversion, and “abide” after that (I Jn. 2:20, 27). It seems, therefore, to symbolize the Spirit’s permanent indwelling, and His presence, available to help and bless us at any time.

Vs. 6. Surely goodness and mercy shall follow me all the days of my life; and I will dwell in the house of the LORD forever

This is so, even though we walk through the valley of the shadow of death. In the dark valleys of life these things may not be immediately apparent, but from heaven’s vantage point we shall each be able to see, as one song has it, that “Jesus led me all the way.”

“The house of the Lord” simply represents where God is. The Amplified Bible has “the house of the Lord [and His presence] shall be my dwelling place.” It is a picture of intimate and eternal fellowship with God. The word “house” (bayith, in Hebrew) is also translated “household” and “family” in God’s Word. (It is used that way in describing the labours of a faithful wife and mother caring for her “household,” Prov. 31:15, 21, 27.)

We look forward to a uniting of our spiritual family in the presence of the Lord (cf. Jn. 14:2-3; I Thess. 4:16-17). Further, it is possible the rendering should be (as the LXX has it) “return,” rather than “dwell.” Perhaps then it would relate to the words of the Lord Jesus, “He…will go in and out and find pasture” (Jn. 10:9). In the millennial kingdom, and on into eternity, there will be ready access to the throne of God, and continuing fellowship with Him.

This sixth verse of the psalm seems to lead into the theme of Psalm 24. A transient valley of shade lies between two lofty hills: Mount Calvary (Psalm 22), and Mount Zion (Psalm 24). But in company with the all-sufficient risen Saviour, we need have no fear of the journey from the cross to the crown. Though we might quibble with the particulars, we can at least appreciate the sentiment of commentator Guy King’s words, “What lucky beggars we are!”

Words of the 23rd Psalm

Words of the 23rd Psalm can be called to mind by many of us. It is likely that, with the possible exception of Jesus’ teaching on prayer (what has come to be known as “The Lord’s Prayer”), the words of the 23rd Psalm comprise the most familiar portion of the entire Bible.

A shepherd and his sheep

That being so, it might seem difficult to say anything fresh and helpful about this psalm of David’s. And yet there is still much food for the soul in it. Six short verses, simple in language, yet profound in thought. Many other psalms are a prayer for help, this is a declaration of faith–a song of confident trust.

If you do not own a copy of Phillip Keller’s classic work, A Shepherd Looks at Psalm 23 (originally published by Zondervan Publishing House, 1970), I encourage you to order one for yourself. You can click on the link and get it at reasonable cost from Amazon.

Even after nearly 40 years, that little volume is still in print, and certainly still worth obtaining. It is a book you will read again and again. Mr. Keller trained as an agrologist at the University of Toronto, then spent many years raising sheep in British Columbia. His knowledge of sheep, and of the deeper meaning of this psalm will bless you over and over.

To begin, here are the words of the 23rd Psalm, in the New King James Version, indicating the verse divisions.

(1) The LORD is my shepherd; I shall not want. (2) He makes me to lie down in green pastures; He leads me beside the still waters. (3) He restores my soul; He leads me in the paths of righteousness for His name’s sake. (4) Yea, though I walk through the valley of the shadow of death, I will fear no evil; for You are with me; Your rod and Your staff, they comfort me. (5) You prepare a table before me in the presence of my enemies;You anoint my head with oil; my cup runs over. (6) Surely goodness and mercy shall follow me all the days of my life; and I will dwell in the house of the LORD forever.

To study the psalm further, you can click on the meditation below, or the discussion Bible study. The latter study can be done individually, but it is also useful for group discussion.

Does Hebrews chapter 6 indicate we can lose our salvation?

,

Question: Hebrews chapter 6 seems to suggest that we can lose our salvation, and then never be able to get it back again. What are your thoughts on this passage?

Answer: This is one of the more difficult passages in the book of Hebrews. There have been a number of interpretations of it offered over the years.

Interpretations Suggested

  1. Some say these are born again Christians in danger of losing their salvation. But if we fully understand the radical nature of the work of salvation, the meaning of “eternal” life, and the doctrines of grace, and justification, this is impossible. Born again believers are eternally secure in Christ.
  2. Some say the author is only describing a theoretical case, not a real one, in order to emphasize the finality of Christ’s work. To my mind, this is a weaker argument, but possible.
  3. Some say these are true believers who have backslidden to the degree they are disqualified from eternal rewards. Again, possible, but I don’t think it’s the correct view. This does not seem to be a passage about rewards.
  4. Some say these are Jews who became followers of Christ, but who stopped short of true saving faith. This is fully in keeping with the context, and the time when the book was written. The timing is, I believe, the key to understanding the passage.

The Transition Period

The unique period between Pentecost (in AD 30) and the destruction of the temple in AD 70, involved a forty-year transition from Judaism to Christianity, and between Law and Grace. Think of it, there were genuine believers in the Old Testament sense who had not yet become Christians. This possibility does not exist today, since Judaism is a dead system, it’s day has passed.

Some of the people the author addresses were likely old enough to have witnessed the earthly ministry of Christ. And Hebrews 10:11 indicates that, at the time when the book was written, the temple was still standing, and the animal sacrifices were still being offered. Would the readers, who had professed a belief in Christ, turn back to the sacrifices of the Law, or would they “go on to perfection [i.e. the maturity of the Christian faith],” building on what had come before (vs. 1)?

The Author’s Concern

There are three descriptions of the people the author is writing about (vs. 1-2, 4-5, and 7-8). Do these refer to an Old Testament experience, or a New Testament experience? The very uncertainty of the answer suggests they belong to the transition in between, or perhaps to the time of Christ’s earthly ministry. Verses 7-8 seem somewhat similar to some of the content of Christ’s parable of the sower (Lk. 8:4-8, 11-15).

Whether the original readers of Hebrews were truly born again Christians is not the focus of the passage. In fact, the author may be purposely vague about that, since he does not know the heart of each individual reader. Rather, his concern is whether they are willing to “go on” (vs. 1–literally, be carried forward, meaning by the Holy Spirit), or whether they will try to go back to Judaism. To do that would be to “fall away” (vs. 5, the Greek word parapipto, meaning to fall by the wayside, as in Jesus’ parable).

“A sower went out to sow his seed. And as he sowed, some fell by the wayside; and it was trampled down, and the birds of the air devoured it” (Lk. 8:5). “Now the parable is this: The seed is the word of God. Those by the wayside are the ones who hear; then the devil comes and takes away the word out of their hearts, lest they should believe and be saved” (vs. 11-12).

To turn back to Judaism, they would “crucify again [i.e. go on crucifying] for themselves the Son of God” (vs. 6). How? By returning to the animal sacrifices, the symbol and foreshadowing of His death. That would belittle the cross. Repentance and a reliance on these dead symbols for cleansing from sin would no longer work. It is “impossible” that way (vs. 4), because the work of salvation is now founded on the finished work of Christ.

The Limitations of Merely “Tasting”

Is there a difference between “tasting” (vs. 4) and actually drinking? It seems so. The Lord Jesus, on the cross, “tasted” the vinegar and gall, but “would not drink” it (Matt. 27:34). Also, it should be noted that there are operations of the Holy Spirit that fall short of regeneration (Jn. 16:7-11; I Cor. 7:14).

Those people described could be some who witnessed the earthly ministry of Christ and responded to it–to a point. There were many Jews who became for awhile enthusiastic followers of Christ, and then deserted Him (Jn. 6:1-2, 15, 66).

They were “enlightened” by Christ’s teaching, thus “tasting” the good Word of God (as Judas Iscariot did, without salvation). They also “tasted” the power of the age to come (the Millennium) in the form of seeing the Lord’s thrilling miracles (vs. 5). They “tasted” the blessings of heaven, and the path and pattern of discipleship. They were convicted by the Spirit, partaking of His ministry to that extent, but not all were born again.

Wonderful as the things listed in vs. 4-5 were, there are “better things…things that accompany [true] salvation” (vs. 9-10). Surely it’s significant that no mention is made, in vs. 4-5 of faith in the shed blood of Christ (cf. Eph. 1:7; I Pet. 1:18-19). But the author is confident that those who are truly saved will go beyond the experience he describes, and demonstrate this in their daily lives.

He names two basic qualities that are an evidence of salvation–though, of course, there are others he could have included. Born again Christians will show both a love for the Lord, and a love for His people, demonstrated by an ongoing ministry to the saints (vs. 10).

As noted earlier, this is not an easy passage to understand. I will not be dogmatic that mine is the only interpretation, but I believe it could well be a valid one. The approach suggested seems to me to harmonize both with the time period and the needs of the people addressed in the book, and harmonize with the rest of Scripture too.