Category Archives: Fool

A Silent Enemy: Sin in the Camp (Joshua 7)

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Scripture reading – Joshua 7

* This is the first of two devotionals for today.

With the fortress of Jericho defeated and destroyed, the men of Israel set their eyes on the next city, Ai. Joshua had reminded the people that the LORD had accursed all that was in Jericho, and the gold, silver, brass, and iron was sanctified and dedicated for the “treasury of the house of the LORD” (6:24, 26). Nevertheless, one man in Israel disregarded Joshua’s oath and foolishly took that which was accursed (7:1).

Joshua 7

A Concealed Sin in the Camp (7:1-2)

Joshua 7:1 reveals both the sin and the sinner, whose transgression was not discovered until thirty-six soldiers of Israel had perished in battle (7:5). We read of that tragic event: “But the children of Israel committed a trespass in the accursed thing: for Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, took of the accursed thing: and the anger of the Lord was kindled against the children of Israel” (Joshua 7:1).

Who was Achan? We could assert he was nobody in the realm of two million citizens. However, he was a transgressor who committed a great sin against the LORD. Achan was a son of the tribe of Judah (7:1) and a father with sons and daughters (7:24). He was a man of possessions, for he owned ox, asses, and sheep (7:24). He was, however, a covetous man, and a thief (7:20-21).

Defeat at Ai (7:3-5)

Unlike the battle of Jericho, there is no record that Joshua consulted the LORD before he ordered men to attack Ai (7:2). He had sent out men to spy on Ai, and they returned and advised, “Let not all the people go up; but let about two or three thousand men go up and smite Ai; and make not all the people to labour thither; for they are but few” (7:3). Confident, and presumptuous, Joshua heeded the advice of his spies and sent a mere three thousand soldiers to war against Ai. As a result, Israel was defeated (7:4-5), and the nation was left confused and humiliated by the deaths of thirty-six warriors of Israel.

Joshua’s Remorse (7:6-9)

Distraught by the defeat, Joshua “rent his clothes, and fell to the earth upon his face before the ark of the LORD” (7:6). He was joined by “the elders of Israel,” and “they put dust upon their heads” as a sign of mourning (7:6). In dismay, Joshua cried to the LORD, “what shall I say, when Israel turneth their backs before their enemies?” (7:8) He appealed to the LORD to consider how Israel’s defeat would embolden their enemies. He feared the adversaries of Israel would encircle them and “cut off [their] name from the earth,” and he wondered, “What wilt thou do unto thy great name?” (7:9)

The LORD’S Rebuke and the Cause for Israel’s Defeat (7:10-14)

Sadly, Joshua’s cry to the LORD insinuated that somehow God had failed Israel. However, such was not the case, for He had promised Joshua, “Whithersoever thou goest” I will be with you (1:9).

The LORD then rebuked Joshua and said, “Get thee up; wherefore liest thou thus upon thy face?” (7:10). He revealed that the cause for Israel’s defeat was not His unfaithfulness but the sin of one man that had troubled the whole nation (7:11-12). Therefore, the LORD warned, He would not bless the nation until the evil was put out of the camp (7:10-13).

The Discovery of Achan’s Sin (7:14-21)

The following day, Joshua made haste to begin searching out the sin in Israel and did as the LORD had commanded (7:14-16). It was revealed that the sin had been committed by a man of the tribe of Judah (7:16). When the tribe of Judah passed before Joshua, the “family of the Zarhites” was implicated (7:17). The Zarhites were examined, and the household of “Zabdi was taken, and [Joshua] brought [Zabdi’s] household man by man and; and Achan…was taken” (7:18).

Perhaps hoping his sin would go undetected, Achan held out until he was discovered. Then, when Joshua confronted and appealed for him to confess his sin (7:19), Achan answered, “Indeed I have sinned against the Lord God of Israel, and thus and thus have I done” (7:20).

Achan’s Confession (7:21)

Achan’s confession revealed the pattern of sin that men take when they sin against the LORD. First, he consideredthe opportunity to sin. He had looked “among the spoils a goodly Babylonish garment, and two hundred shekels of silver, and a wedge of gold of fifty shekels weight” (7:21a). He then coveted them (7:21b). Achan then carriedthem to his tent (7:21c), and concealed them, hiding them “in the earth in the midst of [his] tent” (7:21).

The Effect of Achan’s Sin Upon His Household (7:22-26)

Joshua’s men searched and discovered all Achan had confessed, but no appeal would satisfy the LORD’S wrath. Because of Achan’s sin, thirty-six men had died in the defeat of Ai (7:4-5), and now the whole congregation passed judgment. Taking him, and all that he owned outside the camp, Israel stoned Achan to death, along with his sons and daughters and livestock (7:24).

All was destroyed, and the people “burned them with fire, after they had stoned them with stones. ²⁶And they raised over him a great heap of stones unto this day. So the Lord turned from the fierceness of his anger” (7:25-26).

Closing thought:

Like many sinners, Achan only confessed his sin when it was discovered. He had the opportunity to repent, come forward, and confess his sin after Israel was defeated at Ai (thirty-six of his countrymen had perished, 7:5). Instead, his heart was hardened, and his confession was offered only after his sin was exposed. God’s people could not tolerate such evil in their midst, and the LORD bless them. The LORD had warned Joshua, “Neither will I be with you any more, except ye destroy the accursed from among you” (7:12).

When God’s people obey His Word, their most powerful enemies fall before them. However, we cannot overcome our weakest enemy when we conceal sin.

* Note – A second devotional will follow and be taken from Joshua 8 (the record of Israel’s victory over Ai following that nation’s judgment against Achan.)

Questions to consider from Joshua 7:

1) Why was the LORD angry with Israel? (7:1)

2) Where did the men of Israel put their confidence? (7:3)

3) How did the defeat at AI affect Israel? (7:5)

4) What were Joshua’s concerns following Israel’s defeat? (7:8-9)

5) What sins did Achan confess that invited God’s judgment? (7:20-21)

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“WOKE,” Civility, Women’s Rights, and Sexual Perversity (Deuteronomy 21; Deuteronomy 22)

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Scripture reading – Deuteronomy 21-22

Warning: You may find the content of today’s devotion inflammatory; however, its immediate relevance is undeniable.

Moses continued his charge to Israel in our Scripture reading. In Deuteronomy 21-22, fundamental principles establish the sanctity of human life, the basics of civil decency and human kindness, and the practical application of the command, “love thy neighbor.”

Deuteronomy 21 – Fundamentals of Civil Duty

“Thou Shalt Not Kill” (Deuteronomy 21:1-9)

In our study of the Pentateuch (the first five books of the Bible), we have considered several passages of Scripture that explain the sanctity of human life and the sixth commandment that reads, “Thou shalt not kill” (Exodus 20:13). Capital punishment, a “life for a life,” was God’s judgment upon the man who willfully, and deliberately took the life of another (19:11-13, 21). In addition, Deuteronomy 21:1-9 addressed the loss of human life, should a victim’s body be discovered, but there are no witnesses to the murder.

Concerning Women Taken as Spoil of Wartimes (21:10-14)

Ancient cultures considered women taken as prisoners in war to be nothing more than a possession, a spoil of battle. The God of Israel, however, established laws to protect women. Should a man desire to take a female prisoner as his wife, he was to allow her head to be shaved, an outward symbol of her purification, and give her thirty days to mourn her parents’ deaths before taking her as his wife (21:12-13). Should the man later decide to reject her, he was to set her at liberty and was commanded to neither sell nor humiliate her (21:14).

The Inheritance Rights of a Firstborn Son (21:15-17)

Some propose that the reference to “two wives” (21:15) suggested polygamy; however, I believe it is not. From our study of the Book of Genesis, we know that God defined marriage as “one flesh” (Genesis 2:24), meaning the union of one man and one woman. Therefore, polygamy cannot be the intent of Deuteronomy 21:15, for the Mosaic Law did not redefine what God Himself had designed and established.

In my opinion, the explanation for the reference to “two wives” (one being described as “beloved” and the other “hated”) implied that the first wife was dead. In this example, the first wife had given birth to a son; as the firstborn son, he was the husband’s heir (21:15-16). The second wife, the stepmother of the firstborn son, would perhaps be tempted to influence her husband to disown his firstborn; thereby choosing her son to be his heir (21:16). The LORD condemned that practice. He declared that the firstborn son would be given “a double portion” of all that was his father’s (21:17).

Capital Punishment of a Rebellious Son (21:18-21)

A disobedient son, defined as “stubborn and rebellious” (21:18), refused to hear and obey his father and mother. Such a son (described as “a glutton, and a drunkard”) would be brought before the city elders, who would sit in judgment of his character (21:19-20).

I understand that stoning a rebellious son is undoubtedly offensive to our 21st-century sensibilities. Yet, given the severity of the punishment, we can conclude that it was a rare event. Indeed, such a judgment required the consent of both the father and mother (21:19-20). Yet, should the city’s elders find the son guilty, he would have been stoned to death by the “men of his city” (21:21).

Deuteronomy 22 – Having a Good Conscience

Compassion for a Neighbor’s Livestock (22:1-4)

We are reminded that God’s people were to love their neighbors. That command applied to his person and was demonstrated practically in one’s duty to his neighbor’s livestock, clothes, and possessions (22:1-3). Should a man’s ox, sheep, or donkey be astray, his neighbor was to restore them to their owner. Should the owner not be readily known, an Israelite was commanded to take the animal to his home until its rightful owner was established (22:2). Once again, we are reminded that God is benevolent. He required compassion for the animals of His creation (22:4).

An Abomination: TransgenderTransexuals (22:5)

There is much ado about the “rights” of self-declared “Queers, “Transexuals,” and “Asexuals” in 21st-century society. Such people aspire to blend and distort the natural differences between males and females in their dress and manner. It may surprise you to learn that blurring the distinctiveness in the sexes is not a “new woke” (as some would have you believe). Indeed, it was declared an “abomination unto the LORD” in the Scriptures and condemned as a practice among ancient heathen societies (22:5).

Compassion and Affection for Nature (22:6-7)

From the beginning, humanity was commanded to be the “keeper” of God’s creation (Genesis 2:15). It follows, therefore, that even the smallest of creatures should arouse in man a natural affection and compassion (22:7).

Closing thoughts:

Several other laws and guidelines are given in Deuteronomy 22, but I conclude this devotion by inviting you to notice the LORD’s protection of womankind (22:13-29).

Unlike their heathen neighbors, Israelite women were protected and shielded from abuses that are even prevalent today. For example, a woman had the right to due process should her purity and testimony be questioned. Also, should a woman be forcefully taken and raped, the severity of the law would fall upon the man, and he would forfeit his life for his sin (22:25-27).

Tragically, our nation and world have rejected the authority of God’s Word and removed itself from the divine guiding principles for life and civil society. We have become a people with laws divorced from unalterable principles. As a result, we are governed by the whims of wicked, unprincipled men and women. Indeed, the prophet Isaiah’s condemnation of the wicked is applicable and relevant when we read:

Isaiah 5:20-21 – “Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter! ²¹ Woe unto them that are wise in their own eyes, and prudent in their own sight!”

Questions to consider:

1) How were captive, enslaved women to be treated in Israel? (21:10-14)

2) What might become of a rebellious son? (21:19-19)

3) Why would the adage “finders, keepers” not apply to God’s people? (22:1-3)

4) What was the law concerning a man dressing like a woman or a woman dressing like a man? (22:5)

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“God is Not a Man, that He Should Lie.” (Numbers 23; Numbers 24)

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Scripture Reading – Numbers 23-24

The dynamic conversation between Balak, king of Moab, and Balaam continues in today’s Scripture reading. Balaam arrived in Moab, and Balak went out to see the seer, anxious to have him curse Israel (22:26-41). Balaam warned the king, “The word that God putteth in my mouth, that shall I speak” (22:38). Balak, however, was undeterred and led Balaam to Kirjathhuzoth. Then, after offering oxen and sheep, the king invited Balaam to look out on the plain where Israel was encamped (22:40-41).

Numbers 23

Balaam’s Prophecies and Balak’s Rage (23:1-17)

Balak was willing to do all Balaam asked; therefore, the king built “seven altars, and…offered on every altar a bullock and a ram” (23:1-2). Balak stood by his burnt offerings and waited for the prophet to speak. Instead of cursing, Balaam prophesied, saying, “Lo, the people [Israel] shall dwell alone, And shall not be reckoned among the nations [Israel would become a distinct nation, with its land]. ¹⁰Who can count the dust of Jacob, And the number of the fourth part of Israel?” (22:9-10a).

Balak was incensed after he heard Balaam’s prophecy and rebuked him, saying, “What hast thou done unto me? I took thee to curse mine enemies, and, behold, thou hast blessed them altogether” (22:11).

Nevertheless, Balak was not ready to accept that Balaam could not curse Israel. Therefore the king invited him “to the top of Pisgah.” Once again, he “built seven altars, and offered a bullock and a ram on every altar” (23:14). Balaam then withdrew to seek the LORD, as Balak stood by his burnt offerings (23:15-17). When Balaam returned, Balak asked, “What hath the LORD spoken?” (23:17b).

Rather than curse Israel, Balaam’s second prophecy focused on God’s character. (23:19-24)

The prophet revealed the LORD is immutable [unchanging]: For “¹⁹God is not a man, that he should lie; Neither the son of man, that he should repent: Hath he said, and shall he not do it? Or hath he spoken, and shall he not make it good?” (23:19) God is faithful, and His’s promises are sure. For whom the LORD has determined to bless, He will bless (23:20-21a). The LORD is omnipresent, and His presence assures His people victory (23:21b-22). He is also a shield, and Israel would not be harmed (23:23). Finally, Balaam prophesied that because the LORD is with Israel, His people would “rise up as a great lion…and drink the blood of the slain” (23:24).

Balak loathed the blessings Balaam heaped upon Israel and challenged the prophet, “Neither curse them at all, nor bless them at all” (23:25). Balak then commanded Balaam a third time to look upon Israel and curse the people (23:27-30).

Numbers 24

Balaam’s Third Prophecy (24:1-9)

Balak built seven altars for a third time and offered seven bulls and seven rams (23:29-30). Yet, Balaam could not curse Israel. Instead, he “saw that it pleased the Lord to bless Israel, [and] he set his face toward the wilderness” (24:1). Lifting his eyes towards Israel, Balaam “saw Israel abiding in his tents according to their tribes; and the spirit of God came upon him” (24:2). Balaam then prophesied (24:5-9), “⁵How goodly are thy tents, O Jacob, And thy tabernacles, O Israel!” (24:5).

Balaam’s Fourth Prophecy (24:10-18)

Balak was furious and protested, “I called thee to curse mine enemies, and, behold, thou hast altogether blessed them these three times. ¹¹Therefore now flee thou to thy place” (24:10-11a). Before departing, Balaam took up a fourth prophecy (24:15-19) and prophesied, “There shall come a Star out of Jacob, And a Sceptre shall rise out of Israel” (24:17). (This prophecy was partly fulfilled when Israel was established as a kingdom, and David reigned. However, the birth of Jesus Christ was marked by “a Star out of Jacob.” Numbers 24:17, 19; Matthew 2:2).

Balaam concluded his prophecies and foretold the fall of three kingdoms: The Amalekites (24:20), the Kenites (24:21-22), and the Assyrians (24:23-24). Then, Balaam and Balak went their ways. Later, the Scriptures reveal that Balaam will be slain in battle with several kings of Midian (31:8).

Closing thoughts: “God is not a man, that he should lie.” (23:19)

I have known many liars and have seen that the bent of human depravity is for men to believe lies before they accept and embrace God’s truth. What blessed security to know God keeps His promises, and His Word is sure! To quote the apostle Paul, “Let God be true, but every man a liar” (Romans 3:4a).

Questions to consider:

1) Why was King Balak indignant with Balaam? (23:11)

2) Unlike man, what are things that God will not do? (23:19)

3) What did God’s Spirit reveal to Balaam concerning Israel? (24:2-9)

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The Character and Moral Depravity of the Last Days (2 Timothy 3; 2 Timothy 4)

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Scripture reading – 2 Timothy 3; 2 Timothy 4

Our Scripture reading brings us to the close of Paul’s final epistle. Addressed to Timothy, his “dearly beloved son” in the faith (1:2), one can sense the power and passion of that great apostle whose life was a testimony of God’s grace and humility. 2 Timothy 3 served as a powerful warning and exhortation to not only Timothy, but to all believers. 2 Timothy 4 recorded Paul’s final salute, his farewell address to Timothy and all who would read this epistle.

Under the inspiration of the Holy Spirit (3:16-17), Paul wrote with the passion of a man who knew his earthly ministry and days were ending. For our devotion, I will limit my focus to 2 Timothy 3, with the hope I might return to this powerful passage in the future.

2 Timothy 3 – Preaching to the Church of the Last Days

After urging Timothy to be faithful, and reminding him of his spiritual heritage (2:14-15), Paul admonished the young preacher with a prophetic portrait of “the last days,” warning, “perilous times shall come” (3:1).

The Character of the Last Days (3:1)

The “last days” are the days that followed Christ’s ascension to heaven (Acts 1-2), and precede the Second Coming of Christ (1 Thessalonians 4:13-19). Paul warned: “This know” (meaning be sure, don’t be surprised), “in the last days” (the final time, the end of the ages), “perilous times shall come” (difficult, violent, dangerous times of wickedness and depravity).

Paul warned, the latter days of the earth will be marked by wickedness and apostasy like the world had not seen since the days of Noah. The apostle John would later write concerning the apostate church of Laodicea (Revelation 3:14-20), the church of the last days: “Thou art neither cold nor hot… thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked” (Revelation 3:15-17). Tragically, the 21^st century church is everything John warned the apostate church would become!

The Moral Depravity of the Church in the Last Days (3:2-9)

In amazing, prophetic detail, Paul described not only the world, but in particular the congregations of professing believers in the last days. For our study, I suggest four vivid portraits that are an apt depiction of the 21^st century church and its moral depravity. (Please note that words in brackets are from the author and meant to amplify or illuminate your study.)

A Heresy of Self-love (3:2-4)

“²For men shall be lovers of their own selves [self-centered; self-serving], covetous [lovers of silver], boasters, proud, blasphemers [cursing, reviling God’s name], disobedient to parents (Exodus 20:12), unthankful, unholy [having no regard for God],

³Without natural affection [indifferent; unloving], trucebreakers [hostile; divisive], false accusers [slanderers], incontinent [immoral], fierce [cruel; savage], despisers of those that are good, [hate the righteous] ⁴Traitors [betrayers], heady [heady], highminded [puffed up], lovers of pleasures [narcissistic] more than lovers of God” (3:2-4)

A Prevalence of Hypocrisy (3:5)

The second trait of the church in the last days is hypocrisy. Professing believers are described as displaying an outward piety, but their lives show no effect of the conviction and power of God’s Word. Paul warned, “turn away” from them (3:5). In other words, do not be a member of a fellowship that is guilty of a pattern of sin and ungodliness (1 Corinthians 5:9-11, 13; 2 Corinthians 6:17).

The Presence of Apostates Leading Astray the Spiritually Weak (3:6-7)

In the last days, the church will be afflicted with false teachers and their doctrines (3:6-7). With the introduction of mass publishing, radio and television in the 20^th century, and the internet in the 21^st century, apostate teaching has become epidemic. False teachers “creep into houses,” and “silly,” foolish women often fall victim, taking their families with them into all manner of evil (3:6). Interestingly, they are described as “ever learning,” always seeking some new doctrine, but tragically, they are blinded by sin and “never able to come to the knowledge of the truth” (3:7).

The Exposure and Punishment of False Teachers (3:8-9)

Apostate teachers were compared with men who were believed to have been part of Pharoah’s court (Exodus 7:11). We read, Jannes and Jambres had “withstood Moses” (3:8), and perhaps counterfeited the signs (miracles) performed by him. Paul warned, false teachers were like Jannes and Jambres. They are dangerous, often skilled orators, and at first their deviation from the Truth is subtle. Only those with spiritual discernment are able to avoid being carried away with their false doctrine. As Jannes and Jambres were eventually exposed as frauds, and counterfeiters, so false teachers should be exposed, and allowed to “proceed no further” (3:9a).

Question – How might believers avoid false teachers?

Two closing principles (3:10-12; 15-17)

1) Know who you are following (3:10-12).

2) Study and know the Scriptures: They “are able to make thee wise unto salvation through faith…[for] ¹⁶All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: ¹⁷That the man of God may be perfect, throughly furnished unto all good works” (3:15-17).

I urge you to examine not only your church fellowship, but those you follow for spiritual direction.

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A Righteous Response When Mistreated (1 Peter 3; 1 Peter 4)

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Scripture reading – 1 Peter 3; 1 Peter 4

The apostle Peter’s letter “to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia” (1:1) continues with today’s Scripture reading. As you will see, 1 Peter 3 and 4 are practical and insightful, presenting us with numerous principles that are spiritual guides to the believer’s daily life and relationships. Before we consider the subject of today’s devotional, consider the following outlines of 1 Peter 3-4.

An Outline of 1 Peter 3

Peter charged wives and husbands with marital obligations that parallel those recorded by Paul in his epistles (3:1-7; Ephesians 5:22-33; Colossians 318-19; Titus 2:2-7).
Five precepts for “getting along” with others (3:8)
A righteous response when you are mistreated (3:9)
Three essential disciplines for loving life, and seeing good days (3:10-11)
Spiritual responses to trials, troubles, and persecutions (3:13-17)
Keys to a living, eternal hope (3:18-22)

An Outline of 1 Peter 4

Four characteristics of believers who bear injustices without bitterness (4:1-6)
Four characteristics of authentic faith (4:8-11)
Enduring hope in the midst of fiery trials (4:12-19)

A Righteous Response to Injustice (3:9)

To put today’s devotional in context, we should remember Peter was writing to believers who were “strangers” (1:1). They had suffered rejections, persecutions, and been driven from their homes, businesses, and country. Peter, like a pastor who knows the sorrows and sufferings of his congregation, was guided by the Holy Spirit to exhort believers regarding their attitude and response to injustice and mistreatment.

Peter had already encouraged servants to respond to harsh masters in a “good and gentle” manner (2:18); and encouraged them to do so was “acceptable to God (2:20). Yet, not only were servants expected to respond to cruel masters with humility, but the same was expected of believers when they were treated unjustly and provoked. Peter exhorted, “Not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing” (3:9).

The practical application of 1 Peter 3:9 is, believers are to be longsuffering, ready to forgive, and not retaliate (“not rendering evil for evil,” 3:9a). Retaliation and revenge are the natural response when we are wounded, and treated unfairly. Our fleshly impulse is to hurt others to the same degree we have been wronged. Yet, Peter taught the persecuted saints not only to shun retaliation, but to refuse to render “railing for railing” (3:9b).

Verbal assaults, threats, and slander will find their target, and a wounded heart is inevitable. Verbal jabs and counter jabs are the way of the world, for the wicked know nothing of grace and forgiveness. We often feel mocking, demeaning, name calling, and slander are too much to bear.

Nevertheless, Peter urged believers to go counter to their instincts, and bless those who leave you wounded, promising, “knowing that ye are thereunto called, that ye should inherit a blessing” (3:9b). Instead of giving an offender a “piece of your mind,” we are to extend grace (“contrariwise blessing’), knowing God has a purpose, and He will reward His child with unconditional love and favor (3:9c).

Bite Your Tongue (3:10)

If you want to “love life, and see good days” (3:10a), bite your tongue, and speak neither “evil” nor “guile” (lies or deceit, 3:10). When everything within you cries unfair, keep silent, and trust God.

Closing thoughts – Why should believers suffer wrong, and not seek revenge? Why should we be silent, though an enemy would sow lies and seek our ruin?

Because the way of the wicked is to verbally attack, insult, and lie. Yet, our faith is in the Lord, and we trust Him to bestow His favor on us. In His Sermon on the Mount, Jesus taught the multitude, “Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. ¹²Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you” (Matthew 5:11).

In his letter to believers in Rome, Paul wrote: “Dearly beloved, avenge not yourselves, but rather give place unto wrath [make room for God’s wrath]: for it is written, Vengeance is mine; I will repay, saith the Lord” (Romans 12:19).

Truth – A believer’s silence and refusal to retaliate makes room for God to work and exercise justice.

The Character and Qualifications of Christ’s Ministers (Titus 1; Titus 2)

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Scripture reading – Titus 1; Titus 2

Continuing our chronological reading of the Scriptures, we come to The Epistle of Paul the Apostle to Titus.Before us is one of four letters written by Paul to individual believers (the others being to Philemon, and the first and second letters to Timothy). The book of Titus was probably written following Paul’s first imprisonment in Rome, and his visit to the churches on the island of Crete. Paul was freed from prison sometime after his epistle to the believers in Philippi. (The cause for Paul being set at liberty was not revealed, although some speculate his accusers failed to come to Rome and appear before Caesar to bring a witness against the apostle.)

Characteristic of his style, Paul introduced himself as the author in the first verse, and identified his calling and authority, writing: “Paul, a servant of God, and an apostle of Jesus Christ, according to the faith of God’s elect, and the acknowledging of the truth which is after godliness” (1:1). As with Timothy, the apostle had a loving bond with Titus and addressed him as “mine own son after the common faith” (1:4). Titus was a Greek convert, and uncircumcised (Galatians 2:3). He was also a member of Paul’s inner-circle, whom the apostle identified as a “partner and fellow helper” (2 Corinthians 8:23). While the letter was addressed to Titus, it was likely read to the churches in Crete where he ministered (1:5).

Paul’s Charge to Titus (1:5)

Paul left no doubt that Titus was empowered to act upon his authority. The young preacher was charged with the responsibility of setting “in order the things that are wanting [needing attention], and ordain elders in every city,” as Paul had directed him (1:5). The office of the pastor is defined in two terms in chapter 1: The title “elder” (1:5) defines the dignity of the pastoral office as “pastor and teacher,” as opposed to a novice (Ephesians 4:11; 1 Timothy 3:6). The title, “bishop” (1:7), defined the duties and authority of the pastoral office as an overseer. In my opinion, the titles are interchangeable for the office of pastor (Acts 20:17, 28; Titus 1:5, 7).

The Pastor’s Character and Household (1:6)

Bearing the sacred responsibility of ordaining “elders [pastors] in every city” (1:5), Paul defined for Titus the spiritual qualifications of men who would serve the congregations.

The principal, and indispensable requirement of the pastor is he “must be blameless, as the steward of God” (1:6, 7a; 1 Timothy 3:2). “Blameless” does not mean he must achieve sinless perfection, but that his life is free of scandals (for instance, the qualifications that follow in verses 6-8 define the character of his personal life). In Paul’s letter to Timothy, he mandated the pastor “must have a good report” (1 Timothy 3:7). He must be “blameless,” because he is the “steward of God,” meaning the overseer of God’s household (1:7; 1 Corinthians 4:1-2).

When choosing a pastor, a church must also consider his family life (1:6). He is to be morally chaste, “the husband of one wife” (1:6b). The minister cannot be divorced, nor have more than one wife. Should he have children, they are to be “faithful not accused of riot or unruly” (1:6c). A pastor cannot have children living at home in opposition to the Gospel. Though not perfect, the pastor’s children are not to be riotous (implying drunkenness or moral debauchery), or “unruly” (rebellious or insubordinate).

Five Disqualifications from the Pastorate (1:7)

In addition to being “blameless,” Paul listed five things that disqualify a man from the pastorate. He must not be self-willed, meaning dogmatic, arrogant, and self-seeking (1:7b). He must not be easily provoked to anger (1:7c). A pastor must not be “given to wine” (1:7d), nor a “striker” (contentious, 1:7e). Lastly, a minister of the Gospel is “not given to filthy lucre” (not a lover of money or possessions; 1:7e; 1 Timothy 3:3).

Six Positive Qualifications for the Pastoral Office (1:8)

Having listed five disqualifying traits, Paul followed with six qualifications required of those who serve the congregations. A minister is to be “a lover of hospitality” (1:8a; hospitable to saints and strangers; Galatians 6:10). A pastor is to be a “lover of good men” (1:8b; literally, a lover of all that is good; Philippians 4:8). He is to be “sober” (1:8c); sensible, exercising good judgment, and not given to silliness or ruled by urges (1 Timothy 3:2).

The shepherd of God’s people is to be “just” (1:8d), morally upright, and a man of integrity. He is an example to the church, and “holy” in conduct (1:8e; devout, pious, and dedicated to God, Romans 12:1-2). Finally, the man ordained to the pastorate must be “temperate” (1:8f), spiritually disciplined in his affections and desires (1 Corinthians 9:24-25).

Closing thoughts (1:9) – So much more could be written regarding the qualities that must be true of men called to pastor the churches, including their duty and devotion to God’s Word (1:9). I close with a word of warning:

Failure to hold ministers to God’s standard invite His judgment, and the eventual ruin of churches, Bible schools, and institutions. Tragically, one need not look far to see the evidences of that failure.

Spiritual Principles for Employees and Employers in an Entitlement Age (1 Timothy 6)

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Scripture reading – 1 Timothy 6

Our brief study of Paul’s 1^st Epistle to Timothy concludes with today’s Scripture reading. Readers will notice Paul continues a broad sweep of issues that have confronted believers since the 1^st century. Arguably, times have changed, but the prevailing sins and spiritual challenges of mankind are the same. Today’s devotional will consider 1 Timothy 6:1-6.

The Culture of the 1^st Century Church (6:1-2)

Paul’s letter was addressed to a culture where slaves and masters were members of the church. In fact, the membership of the 1^st century church had some slaves who found themselves serving “believing masters” (6:2). Paul did not tackle the moral or ethical nature of slavery, as slavery was a common way of life in the first century. Nor did he urge Timothy to lead an uprising against slavery. Instead, the apostle addressed the dynamics of believing slaves and their masters (whether unbelieving or believing).

Author’s note – Before I consider an exposition of 1 Timothy 6:1-2, I hope you might give me liberty for a personal observation.

Mirroring the attitude of the 21^st century world, I have observed the growing presence and influence of a rebellious spirit of entitlement even among believers. Sadly, our families, churches, and Christian institutions have embraced entitlement as a right, of which few are willing to challenge. Entitlement arises from a self-focused heart, in essence, from those who would espouse employees’ rights and privileges above all else. I believe the pendulum has swung so far in favor of employees, that they now abuse their employers thus driving corporations to the edge of fiscal insanity, if not bankruptcy.

What is the Believer’s Duty to An Unbelieving Employer? (6:1)

Paul challenged Timothy to teach slaves and servants to be characterized by the same attitude of which he wrote, namely – Respect. Whether a slave served a master who was an unbeliever or a believer, the requirement was the same: Servants were to treat their masters with honor and respect, knowing their actions and attitudes reflected on their faith and profession in Christ. Paul wrote, “¹Let as many servants as are under the yoke [the yoke of bondage or slavery] count their own masters worthy of all honour, that the name of God and his doctrine be not blasphemed” (6:1).

In his epistle to believers in Ephesus, Paul challenged servants and slaves to obey their masters, and fear and honor them out of a sincere heart, “as unto Christ” (Ephesians 6:5). Peter commanded, “¹⁸Servants, be subject to your masters with all fear; not only to the good and gentle, but also to the froward” (1 Peter 2:18). The heart attitude of a believer is to serve, honor, and obey an employer to the end they will give them no cause to have an ill opinion of God and the Scriptures (6:1).

What is the Believer’s Duty to a Believing Employer? (6:2)

Today, many believers bring a spirit of entitlement when they are employed by believers or a ministry. Some believers become so offensive in their expectations, they become a sorrow to fellow believers that employ them.

There were some in the congregation Timothy pastored who were masters (6:2). Surely, salvation so transformed the lives of some that they evidenced love and Biblical virtues toward their slaves (2 Corinthians 5:17). Perhaps, some believing masters even divested themselves of slavery entirely.

Nevertheless, slavery was a component within the culture of the 1^st century church. Therefore, Paul commanded Timothy teach and exhort believers regarding the relationship of the servants and their masters (6:2). What was Timothy to “teach and exhort” servants? (6:2) Paul wrote: “they that have believing masters, let them not despise them, because they are brethren; but rather do them service, because they are faithful and beloved, partakers of the benefit” (6:2).

While the servants and some masters were believers, the believing servants were to remember their place and role, and treat their masters with respect (“not despise them,” 6:2b). A believing servant was to “do them service,” meaning serve them with a right heart attitude and spirit (6:c). Because the master was a believer, the believing slave was to value the privilege of serving a fellow believer, knowing both were “partakers of the benefit,” meaning the Gospel of the grace of God in Christ (6:2d).

Closing thoughts (6:3-6) – I close today’s devotion, exhorting you to not entertain any other spirit or attitude that arises and hinders your testimony in the world. There are believers who justify a belligerent, divisive spirit toward their employers. If believers were to exercise an honest self-examination, some would find a spirit of entitlement contrary to the Spirit of God, and the teachings of the Scripture.

If believing slaves were commanded to honor and obey their masters, surely no less can be expected of us.

Beware of Joy Robbers! (Philippians 3; Philippians 4)

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Scripture reading – Philippians 3; Philippians 4

Our study of Philippians concludes with our Scripture reading, Philippians 3 and 4. Now, the closing verses of chapter 2 revealed the occasion of Paul’s letter. Paul wrote, “I supposed it necessary to send to you Epaphroditus…your messenger, and he that ministered to my wants” (2:25). Epaphroditus, a member of the church in Philippi, had come to Rome as a “messenger” for that congregation, and ministered to Paul on their behalf during his imprisonment.

Though he had faithfully discharged his ministry to Paul, he had taken ill, and in the apostle’s words, “was sick nigh unto death” (2:27). Not even the apostle was empowered to heal a fellow servant apart from God’s will and intervention. In other words, in this sin-cursed world, sickness will occasion the life of the most faithful servants of the Lord.

Rejoicing in God’s mercy, Epaphroditus was healed and returned to Philippi with Paul’s letter (2:28), and his commendation of the man as one they should “ receive…in the Lord with all gladness; and hold such in reputation” (2:29). Paul was forward in his observation, how Epaphroditus nearly worked himself to death, making up for the insufficient service of other members of the church at Philippi (2:30). (Interesting, but the age-old problem of 10% of the membership doing 90% of the work is as old as the church itself.)

Philippians 3

Arguably typical of many preachers (including this author), Paul began the conclusion of his letter prematurely, and wrote, “Finally, my brethren, rejoice in the Lord” (3:1). Epaphroditus’ return would give cause for his fellow-believers to not only “rejoice in the Lord,” but literally, “keep on rejoicing in the Lord!” (3:1). Yet, as soon as he called believers to rejoice, he issued a dire warning:

Beware of joy robbers! (3:2)

Who were the joy robbers of the 1^st century church? Paul identified them with three epithets: “Beware of dogs, beware of evil workers, beware of the concision” (3:2). Dogs, evil workers, and the concision were false teachers and fake believers that were in the midst of the congregation. Let us briefly consider those enemies of believers.

Paul wrote, “Beware of dogs” (3:2). Unlike our culture, which dotes on dogs as four-footed friends and furry companions, the dogs of the 1^st century were unclean, wild pests that ran in packs. The Jews of the 1^stcentury considered Gentiles unclean dogs, for they did not follow the Torah (God’s Word). The prophet Isaiah described false prophets as “dumb dogs,” and “greedy dogs” (Isaiah 56:10-11). They were greedy of riches, and guilty of teaching lies, giving some a sense of false security.

There was a second group in the congregation whom Paul identified as “evil workers” (3:2). They were “workers,” fellow laborers, perhaps prominent leaders and teachers in the congregation; however, they lacked integrity. They were “evil,” indicating their character was dishonest, insincere, immoral, and wicked men. Tragically, such personalities earn a following of the naïve, and pose a danger to fellow-believers.

Thirdly, Paul warned, “Beware of the concision” (3:2c). The concision were Judaizers, and preached a strict conformity to Jewish customs and practices, and in particular the observance of circumcision. They demanded believers of Gentile origin be circumcised to merit God’s favor. Their influence caused some to lose faith that God’s grace was sufficient for salvation (Ephesians 2:8-9).

Circumcision of the Heart: Three Characteristics of Genuine Believers (3:3)

Lest any be tempted to place their faith in anything other than Christ for salvation, Paul declared, “³For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh” (3:3). That was an astonishing statement to those of Hebrew lineage. Beginning with Abraham (Genesis 17:9-14), physical circumcision served as an outward sign of an inward settled faith in God’s promises. Yet, physical circumcision was insufficient without the circumcision of the heart (identified with God’s grace, and set apart to Him, Acts 15:1-24).

The LORD requires circumcision of the heart and spirit. (3:3-7; note – Romans 2:29)

Paul identified three characteristics of a circumcised heart: “³For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh” (3:3). Circumcised hearts “worship God in the Spirit” (3:3b). When a believer worships “in the Spirit,” his worship is an act of devotion, out of sincere love for the Lord (John 4:24). Secondly, a circumcised heart will “rejoice in Christ Jesus” (3:3c). We who know Christ as Savior, have no reason to glory in works; our rejoicing is in Christ alone.

Finally, a circumcised heart has “no confidence in the flesh” (3:3d). The Judaizers boasted in the circumcision of the flesh, but Paul overshadowed their boasts with his own lineage, and adherence to the Law and customs of the Jews (3:4-6). Yet, he confessed, “But what things were gain to me, those I counted loss for Christ” (3:7).

Closing thoughts – The Folly of Self-righteousness (3:7-8)

Paul counted the privilege of his birth (his lineage and tribal heritage), and personal achievements (education, religious zeal, and blameless character) as “loss for Christ” (3:7). He placed his faith in Christ, and declared: “I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ” (3:8). Paul forfeited everything that he might attain “the excellency of the knowledge of Christ Jesus my Lord” (3:8).

To be saved, sinners must accept they have no grounds for confidence in the flesh (Titus 3:5), and cannot merit God’s favor (Ephesians 2:8-9). Our salvation is in the Cross of Christ, His death, burial and resurrection (3:9-10).

A World Gone Mad: The Tragedy of Moral Depravity (Romans 1)

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Scripture reading – Romans 1

This devotional is a follow-up to my earlier introduction to Paul’s Epistle to the Romans, and one I believe the importance of chapter 1 warrants. Paul’s letter to believers in Rome expressed not only his love for them, but also his longing to fellowship with them for a season (1:10-11). Though his journey to Rome had been prevented (1:12-14), Paul assured the believers, “¹⁵So, as much as in me is, I am ready to preach the gospel to you that are at Rome also. ¹⁶For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek” (1:15-16).

Paul was aware of the dark clouds of persecution already visible on the horizon, and would soon engulf the Roman empire. Tens of thousands of believers would be sent to martyrs’ deaths, and Paul felt an urgency to ground them in the faith.

The Sin of Man, and the Wrath of God (1:18-21)

We find in the balance of Romans 1, a depth and breadth of fundamental truths that humanity denies, but are universally shown. While men deny the evidences of the Creator and Divine design, nature itself gives testimony of the handiwork of God; therefore, Paul declared, “the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse” (1:20). Creation serves as a testimony of perfect design, yet, man’s sin and rebellion has introduced a chaotic, self-destructive state, and provoked God’s wrath “against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness” (1:18).

We have not seen the depth of depravity to which men will go when they deny God, and suppress righteousness and truth. Yet, we are witnessing in the 21^st century a denial of the undeniable (an example, some of this generation have denied the biological evidences of two sexes—male and female). What is the lesson? Deny the Creator, and there is no end to man’s wicked imaginations (1:21).

An Attitude of Ingratitude (1:21-22)

The hardness and darkness of man’s heart is visible, and undeniable (1:21). Though the Creator is the source of life and well-being, man has rejected him and proposed an evolutionary process that has no scientific basis, and is as irrational, as it is foolish (imagine, an intricate design, but no designer…the thought is preposterous).

While the concept of Charles Darwin’s evolutionary theory would not be written for 1800 years, Paul diagnosed man’s spiritual crisis, writing of men, they “became vain in their imaginations, and their foolish heart was darkened. ²²Professing themselves to be wise, they became fools” (1:21-22). The classrooms of schools, colleges and universities in the 21^st century are instructed by men and women who imagine they are wise philosophers, and lovers of wisdom (1:21). Yet, having denied their Creator, they have become fools, incapable of understanding truth or making moral judgments (discerning between good and evil, 1:22).

The Depth of Depravity (1:23-27)

How foolish are men who deny the revelation of God in His creation? In Paul’s day they worshipped nature, “and changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things” (1:23). What becomes of a world that rejects God?

There is no limit to the depths of moral depravity to which men will descend. In fact, men become slaves to sin, and “dishonour [shame] their own bodies between themselves” (1:24). Because they reject God’s truth, they worship and serve nature (1:25). Rejecting the Creator, and natural design, men and women turn to sodomy, as “women did change the natural use into that which is against nature [contrary to nature]: ²⁷And likewise also the men, leaving [forsaking; abandoning] the natural use of the woman, burned [inflamed; raged] in their lust one toward another; men with men working [doing] that which is unseemly [shameful; indecent], and receiving in themselves that recompence [penalty] of their error which was meet [demanding the judgment of God]” (1:26-27).

Closing thoughts (1:28-32) – What a tragic portrait of man’s rebellion, and moral depravity! Man has cast aside the knowledge of His Creator, and God has abandoned him to destructive passions and lusts. Recorded in Romans 1:29-31 are twenty-three signs or indications a man, people who have abandoned God.

Romans 1:29 – All unrighteousness (all manner of sin); fornication (sexual immorality: adultery, prostitution, pornography); wickedness (malice; meanness); covetousness (greed; love of wealth and possessions); maliciousness (desire to hurt or harm another); envy (jealous; despising the success of others); murder (taking innocent life); debate (quarreling; contentious); deceit (lie; guile; entrapment); malignity (dishonorable; evil); and whisperers (slander; gossip).

Romans 1:30 – Backbiters (slanderers); haters of God; despiteful (scoffers); proud (haughty, arrogant); boasters(braggers); inventors of evil things (new means of sexual debauchers); and disobedient to parents (treating parents with disdain and disrespect);

Romans 1:31 – Without understanding (foolish, ignorant of God and His Law); covenantbreakers (breaking contracts, covenants, and agreements); without natural affection (lacking a natural love for family); implacable(refusing to forgive and be reconciled); and unmerciful (lack compassion; without mercy)

Sinful man is “without excuse” (1:20, 32). In spite of having the judgment of God written upon his conscience, man not only continues in his sin, but takes pleasure in watching others sin (1:32).

The Tongue and Its Nature (James 3)

Scripture reading – James 3

Our study of the Epistle of James continues with chapter 3, and the focus is three major themes of the book: Trials, Temptations, and the Tongue. Wonderfully practical and convicting, the overriding subject is the tongue and the trouble it is for all mankind.

A Warning to Teachers (3:1)

James 3 opens with a warning to all who aspire to be teachers: “My brethren, be not many masters, knowing that we shall receive the greater condemnation” (3:1). The word “master” is in essence the teacher (an experienced professor may be called a “master teacher”). James included himself in the admonition, saying, “we [teachers]shall receive the greater condemnation” (3:1b). Because the tongue is the tool of all who teach, James warned: We will face God’s greater judgment.

The Tongue: Its Characteristics and Dangers (3:2-12)

The author identified man’s tongue as an instrument for both good and evil. The tongue has the power to bless or curse, to affirm or offend, and to cause some to err. In fact, the tongue is so powerful and influential, only a “perfect man” (one mature and spiritually disciplined) has the power to restrain and bridle his tongue (3:2).

Though small, the tongue boasts much and has power and influence. Consider two analogies James drew upon to illustrate the influence of the tongue. The first compares the tongue to a small bit in the mouth of a horse. Small in size, the horse’s bit has the power to harness the strength and direct the will of the horse to submit to the authority of its rider (3:3). The same is true of the rudder of a ship (3:4). Though a small mechanism in proportion to the ship, the rudder can guide a massive vessel through “fierce winds” and troubled seas.

The application: What the bit is in the horse’s mouth, and the rudder is to a ship, so is the tongue to mankind. Though small, the tongue can boast, and destroy lives, marriages, families, and institutions (3:5). “The tongue is a fire, a world of iniquity [evil]: so is the tongue among our members, that it defileth [inflames] the whole body, and setteth on fire the course of nature; and it is set on fire of hell” (3:6). Like a spark can turn into a raging forest fire, so the tongue unchecked can destroy everyone and everything.

The tongue of man is also restless, and untamed (3:7-8). Men have been able to capture and tame different “beasts…birds…serpents, and of things in the sea,” but man has never been able to tame his tongue (3:7-8a). Why? For the tongue is by nature, “an unruly evil” and full of venomous poison (3:8b). Treacherous and hypocritical by nature, men pretend to bless God, and curse men; yet, man is made in the likeness and “after the similitude of God” (3:9b). James then declared, “My brethren, these things ought not so to be” (3:10).

Three Things that Cannot Be (3:10-12)

To illustrate the intolerable nature of a tongue that pretends to worship God, and curse men, James proved his point with three things that are unnatural. The first, it is unnatural for a water fountain to spew both sweet and bitter water. It is impossible for a fig tree to bear olives, or a vine to bear figs (3:12a). Finally, it is impossible for a fountain to “produce salt water and fresh” (3:12b).

A Contrast Between Earthly and Heavenly Wisdom (3:13-16)

This passage began with an admonition to teachers (3:1), and I suppose the “wise man” in the passage is the teacher. Consider then, teachers with heavenly wisdom will epitomize three qualities: Their conversation [not just their words, but their ways] should uphold the highest, moral good, and their works should reflect meekness, and wisdom (3:13b).

Worldly wisdom is the antithesis of heavenly wisdom—it is neither good, nor wise. The wisdom of the world spues bitterness, and envy (3:14a). The wisdom of man is selfish, ambitious, proud, and deceitful (3:14b). Such wisdom is born in the bowels of the hearts of evil men, and is worldly and demonic. The Spirit of God does not abide envy and strife (3:15). Warning: Reject implementing the Word of God and confusion and evil will prevail (3:16).

Closing thoughts (3:17-18) – True wisdom has it source in God, and its character reflects His nature. True wisdom is morally pure, peaceable (pursues peace with others), gentle (kind, patient), reasonable (“easy to be intreated”), merciful (compassionate, caring), bears “good fruits” (caring, loving actions), is impartial and just(“without partiality”), and honest and sincere (“without hypocrisy)” (3:17).

What is the effect of godly wisdom? Righteousness [obeying God’s law and commandments] that results in peace with God and others (3:18).

Are you wise or foolish? Which wisdom is characteristic of your heart and life?