Hezekiah is often remembered as the best king in the checkered history of the divided monarchy of Judah and Israel.  While a great many of the successors of David and Solomon turned from true worship to the pagan religions of the nations around them, Hezekiah is remembered for his faith and faithfulness:

“He trusted in the LORD, the God of Israel, so that there was none like him among all the kings of Judah after him, nor among those who were before him. For he held fast to the LORD. He did not depart from following him, but kept the commandments that the LORD commanded Moses. And the LORD was with him; wherever he went out, he prospered” (2 Kings 18:5).

We remember not only the story of God’s healing of Hezekiah (2 Kings 20:1-6), but also numerous other details of the king's reign, such as  his successful destruction of pagan idolatry and other figurative and literal enemies, including the story of how God defeated the Assyrians on Hezekiah’s behalf when they attacked Jerusalem (2 Kings 19:32-36). He even survived, at least temporarily, the enemy of death (2 Kings 20:1).  All these events show a Hezekiah who was truly an individual who followed God and who was blessed in being able to overcome his enemies.

Yet there was one enemy which appears to have remained that even Hezekiah was apparently unable to overcome.  A final undefeated enemy is evident in the record of Hezekiah’s last years.  When the king of Babylon sent diplomatic messengers to Hezekiah, the king unwisely showed the Babylonians every part of his kingdom and its treasures. We do not know whether this was the result of pride or just lack of strategic wisdom, but as a result the prophet Isaiah warned Hezekiah that this foolish action would result in the Babylonians eventually attacking Judah and destroying Jerusalem (2 Kings 20:12-18).

It is in Hezekiah’s  reply to this word of God that we see what was perhaps the king’s last undefeated enemy: “The word of the Lord you have spoken is good,” Hezekiah replied. For he thought, 'Will there not be peace and security in my lifetime?'” (2 Kings 20:19).   The king’s words seem humble and accepting on the surface, but his recorded thoughts reveal an incredible degree of selfishness: that despite the horrors he had been told he had brought upon his country, Hezekiah's attitude was “Will there not be peace and security in my lifetime?” Unlike the incident in which the king turned to God in weeping supplication regarding a problem  that applied to him directly, when he had unwittingly triggered disaster for others,  Hezekiah’s reaction was one of selfish lack of concern – of “Why should I care?” – of “Whatever!”

It is clear that despite his many righteous deeds and the many enemies he overcame, Hezekiah’s last recorded enemy - the reality of his own unconquered selfishness - was one he did not overcome. The biblical record of this king’s reign essentially ends at this point, with Hezekiah’s thoughts recorded as a poignant lesson to us all. Whatever the victories we may have accomplished, they do not matter much in terms of the fulfillment of God’s purpose for us if we are not dedicated to overcoming the enemy of selfishness. Hezekiah’s story should remind us all not to let our lives – or even a single day – end in an attitude of “Whatever!” 

*For many more lessons from the kings and other leaders recorded in the Old Testament, download a copy of our ​free e-book Lessons from Old Testament Leaders here.

The Berean Study Bible achieves a successful "word-for-word" and  "thought-for-thought" balance in a clear, easy to read translation.


The Berean Study Bible (BSB) is a recent translation of the whole Bible published by the ministry behind the online Bible study site BibleHub.com. According to its website, the Berean Bible consists of four components or “translation tiers,” including the Study Version which is recommended for personal study, public reading, memorization, and evangelism.

The translation of the BSB was accomplished by a team of scholars associated with the Bible Hub ministry, and although the team was relatively small –  it was composed of six scholars –  this is not necessarily a bad thing, as the translation avoids many of the pitfalls associated with both single-person and large committee translation efforts. 

The end result in this case is a version that is internally consistent and nicely positioned on the spectrum running from word-for-word to idea-for-idea translation.  Reading the BSB often feels like a comfortable mid-ground between the fairly literal ESV and the somewhat more dynamic NIV.  But that is a generalization, and there can be considerable variation in the treatment of words within individual verses.  Comparing Acts 17:11 (the BSB’s signature verse) among these three versions provides an example of their respective styles while also showing the variation involved:

“Now these Jews were more noble than those in Thessalonica; they received the word with all eagerness, examining the Scriptures daily to see if these things were so” ( Acts 17:11 ESV).

“Now the Bereans were more noble-minded than the Thessalonians, for they received the message with great eagerness and examined the Scriptures every day to see if these teachings were true” (Acts 17:11 BSB).

“Now the Berean Jews were of more noble character than those in Thessalonica, for they received the message with great eagerness and examined the Scriptures every day to see if what Paul said was true” (Acts 17:11 NIV).

Although there is not a great deal of difference among the three renditions, notice that the BSB is the only one of the three versions that does not say that the “Bereans” were “Berean Jews” –  which, while the Bereans in question may have been Jewish, that is not what the text actually says, nonetheless. While the ESV is fairly literal in simply stating that the Bereans were more noble (the Greek primarily means of noble physical birth), the BSB and NIV add  “-minded” or “character,” which is the intended sense in this case.  And while the NIV adds “what Paul said,” the BSB, like the ESV, is more literal, as Paul is not specifically mentioned in the Greek text.

So the BSB quite effectively utilizes both “word for word” and “thought for thought” approaches –  as appropriate –  in the translation process.  But the very slight lean toward literality in the version is sometimes helpful.  The version maintains the original gender designations in Scripture and, as a result, does not compromise accuracy in some translational situations.  The BSB is also quite conservative among recent translations in utilizing capitalization for pronouns referring to God and Christ, as with “He,” “Him,” etc.  These details will probably only be noticeable to those who usually use the NIV or other similar translation in their study, but the BSB consistently reads smoothly and without any hint of antiquated English.   

The electronic versions of the BSB incorporate links to each book of the Bible and to each chapter from the beginning of each book.  There are also links from points in the text to the notes at the end of each chapter, and from the notes back to the text.

​Like all translations, the BSB is not perfect, but its attempt to faithfully follow the meaning  of the underlying Hebrew and Greek text is commendable, and it is a translation that can be trusted for everyday study of the Scriptures. 

The publishers of the BSB have generously made the translation available for free in a number of electronic versions suitable for reading on any computer, tablet, e-book reader, or smartphone. So if you have not used the Berean Study Bible, we recommend that you download a free copy in a format of your choice – either from the publisher's website  or from our own sister site, FreeChristianEBooks.org –  and that you try it.  It is a  very worthwhile Bible version to have available for comparison, and one that you may well find yourself using regularly. ​

During the course of this past year we published well over a hundred blog posts here and on our sister sites.  The list below gives the twelve posts that were most popular on this site, so check out the list to see how it compares with your own favorites and to see if you missed any of these popular posts ...
 
Are You Afraid of Change?

Biblical Body Language

The Story of Abigail:  Taking Evasive Action

One Walk – Three Parts

The Psalm behind the Words
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What “I Can Do All Things…” Really Means

Why the Sermon on the Mount?

Bash Them, Smash Them!  Understanding the Psalms of Vengeance

The First Two Minutes of Life

What Does It Means to Love Others as Ourselves?

Asking for Wisdom – Wisely!

Master of De-escalation
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*You may also enjoy this year's favorites on our sister site. You can check them out here.

​Biblical genealogies are things most of us read, accept and move on in our reading.  But the genealogy Matthew gives for Jesus at the beginning of his Gospel has a particularly interesting aspect.  Matthew divides the “family tree” he constructs for the promised Messiah into three sections of fourteen generations each, saying: “Thus there were fourteen generations in all from Abraham to David, fourteen from David to the exile to Babylon, and fourteen from the exile to the Messiah” (Matthew 1:17).

But if we look back into the Old Testament lists of the ancient kings of Judah who were among the ancestors of Jesus, we find that Matthew actually omits  three individuals between the kings Jehoram and Uzziah (Matthew 1:8): Ahaziah (2 Kings 8:25), Joash (2 Kings 12:1) and Amaziah (2 Kings 14:1).  In other words, there were actually seventeen known generations between David and the exile, rather than fourteen as Matthew states.

How can we reconcile this apparent contradiction in the Scriptures?  First, we must understand that Matthew follows a common ancient practice in structuring the genealogy he gives into clear units which were more easily remembered and taught.   That Matthew omits some individuals in order to accomplish this pattern is not surprising because if we look back to the very first verse of his Gospel, he does that to an even more striking degree in saying “This is the genealogy of Jesus the Messiah the son of David, the son of Abraham” – where the practice of “jumping generations” is clearly utilized to make his point: to stress that Jesus was the descendant of David (who is actually named first, before Abraham).

We must remember that because Mathew wrote to a primarily Jewish audience, he knew that his readers were familiar with the king lists of the Hebrew Scriptures and that they would understand he was “jumping generations” in Matthew 1:8 in exactly the same way he did in Matthew 1:1.

We can see this fact in another way.  Ancient genealogies usually omitted women in their reckoning, but Matthew includes four women who were Gentiles or had Gentile connections (Matthew 1:3, 5-6), even though he did not include the four great matriarchs of the biblical tradition – Sarah, Rebekah, Leah and Rachel.  The reason is clearly because another theme of Matthew’s Gospel is the inclusion of the Gentiles in God’s plan for humanity. 

​Matthew adjusted the details of his genealogy of Jesus in order to make the points that were vital for his story.  So, rather than contradicting Old Testament accounts, Matthew’s genealogy of Jesus is carefully constructed to stress Jesus’ descent from David and from Gentile ancestors – which gave him the genealogy to be not only the King of the Jews, but also the King of all mankind.

​Whether it is in international politics or in interpersonal relations, de-escalation of difficult and potentially dangerous situations is vital to the preservation of peace.  Not surprisingly, the Bible has a lot to say about the principle of de-escalation and can teach us valuable lessons in this area.

De-escalation or “standing down” from potential emotional or political flash-points is a principle found throughout the Old and New Testaments alike. We see it everywhere from proverbs such as “A gentle answer turns away wrath, but harsh words stir up anger” (Proverbs 15:1 NLT) to the words of Jesus himself: “Blessed are the peacemakers” (Matthew 5:9).

But there is one section of the Bible that provides an amazingly clear example of interpersonal de-escalation – the story of the patriarch Jacob’s meeting with his brother Esau a number of years after Jacob had effectively cheated his brother out of his inheritance with that famous post-hunting trip bowl of stew (Genesis 25:34).  When that incident occurred, Jacob had to literally leave town in the hopes that his brother’s anger (which was at the homicidal level) might subside (Genesis 27:43-44).

When we fast-forward in this story to the next time Jacob and Esau met –  some twenty years later – we read that Jacob sent a message to his brother to test the situation and the returning messengers said: “We went to your brother Esau, and now he is coming to meet you, and four hundred men are with him” (Genesis 32:6). If there was ever a situation needing de-escalation, this would appear to be it.

Understandably, Jacob felt “fear and distress’ (Genesis 32:7), but notice how he handled the situation: “Jacob divided the people who were with him into two groups, and the flocks and herds and camels as well. He thought, ‘If Esau comes and attacks one group, the group that is left may escape’” (Genesis 32:7-8). Jacob then – understandably –  prayed and asked God for his protection in this situation (Genesis 32:9-12). This was good basic tactical preparation. Jacob did what he could and asked God to help with the rest. But Jacob then proceeded to employ a very astute plan of de-escalation.

Jacob selected a large group of animals from his herds and flocks and divided these animals into smaller groups, each under the control of some of his servants –  telling them “Go ahead of me, and keep some space between the herds” (Genesis 32:13-16). “For he thought, ‘I will pacify him with these gifts I am sending on ahead; later, when I see him, perhaps he will receive me’” (Genesis 32:20).   This approach of attempting to win his brother’s favor by means of generous gifts is obvious enough, but there is a great deal more tactical wisdom to it than might meet the eye.

By sending his gift in multiple installments, Jacob actually gained a number of tactical advantages. First, he slowed the advance of Esau and his four hundred men who had to repeatedly stop and deal with the incoming gifts of animals. This not only bought Jacob time to plan and prepare for their meeting, but also slowed Esau down and helped distract him from any murderous thoughts of vengeance that may have been in his mind.

Second, Jacob continually bled off small numbers of Esau’s men who would have to be assigned to take charge of and herd the numerous groups of animals.  Just as important from a tactical perspective, Jacob also was able to repeatedly insert small groups of his own men into the heart of the advancing potential  enemy – giving him a major tactical plus if fighting occurred.

Third, from a tactical perspective, Jacob might have guessed that Esau did not regularly keep four hundred men in his employ. It was very likely that many if not most of these men had been quickly brought together as a mercenary force with the promise of plunder if they helped Esau attack Jacob’s group. If this were the case, Jacob’s extensive gifts gave Esau an option not to have to fight – they provided him with ample goods to pay off any fighters Esau might have hired.

Finally, there was, of course, an undoubted and  cumulative psychological effect of the gifts Jacob sent ahead.  Just as the Book of Proverbs tells us that a gift “pacifies anger” (Proverbs 21:14),  Jacob was clearly aware of the potential for this in the gifts he was sending, as we have seen (Genesis 32:20). In that day and age it was also common for minor kings and nations to pay “tribute” (read “protection money”) to greater kings and nations in order to gain a guarantee of their safety from attack by their more powerful neighbors.  Jacob’s gifts could clearly be seen as “tribute” –  reinforcing the psychological effect of gifts that also proclaimed submissiveness.

Perhaps not surprisingly, and perhaps with God’s help, of course, this multi-pronged approach of de-escalation was wildly effective. When the two groups finally came into combat range Jacob cemented the de-escalation by stepping forward and bowing before his brother (Genesis 33:3).  How effective this all was can be seen in Esau’s response:  “Esau ran to meet Jacob and embraced him; he threw his arms around his neck and kissed him” (Genesis 33:4).  If we think this would have been Esau’s response all along, we should ask ourselves why he needed to bring four hundred men to do that.

Submission  may not always be the appropriate approach in situations where de-escalation is needed, but it often is. There is no question that Jacob’s humble strategy and careful use of tactical principles was totally successful in protecting a small group from a much larger and potentially very hostile one. The principles Jacob utilized are also a lasting lesson for us in the value of asking God’s help, then doing everything we can to avert violence when that is possible.  In more cases than not, de-escalation does not just happen. De-escalation – as Jacob teaches us –  is usually a matter of strategy and of carefully applied tactics.

​The Thanksgiving holiday we celebrate in the United States is one in which we hopefully give thanks for the abundance or "overflow" of good things we have been given. 
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A biblical verse often quoted in this context is that of the words of Christ regarding blessings: “Give, and it will be given to you. Good measure, pressed down, shaken together, running over, will be put into your lap. For with the measure you use it will be measured back to you” (Luke 6:38).

Notice how four measures are used to describe the overflowing fullness of the blessings being spoken of:  Good measure – this is not a short-filling, but a filling to the brim. Pressed down – this is the first way we can get more into a container, by forcing even more in. Shaken together – we can also shake a container to make the contents settle to make room for more. Running over – finally, we can overfill till the container has an overflowing excess.

It would be hard to better describe the concept of the cornucopia – the horn of plenty spilling out abundant blessings that is so often used as a symbol of Thanksgiving! But let’s go back to the words of Jesus in the Gospel of Luke.  We should remind ourselves, of course, that Jesus spoke of being blessed to the extent we bless – gifted to the extent that we give.

But there is actually more to consider when we look at the preceding verse – which is less frequently quoted – and we grasp the whole context: “Do not judge, and you will not be judged. Do not condemn, and you will not be condemned. Forgive, and you will be forgiven. Give, and it will be given to you. A good measure, pressed down, shaken together and running over, will be poured into your lap. For with the measure you use, it will be measured to you” (Luke 6:37-38).

Reading these verses together shows us that Christ’s words regarding overflowing blessings were set in the context of not judging, not condemning, and forgiving, as well as giving.  In each of these cases the overflowing aspect of what we are given applies.  Jesus’ words stress that we must be willing to “overflow” in our not judging or condemning others and in our forgiving them (Matthew 18:21-22).

So what does forgiveness have to do with Thanksgiving season? God’s word shows us that with blessings come responsibilities; God’s gifts are freely and abundantly given, but they come with expectations.  Jesus’ words remind us that we will be blessed (there is nothing in his words indicating that he was not talking about both physical and spiritual blessings) as we bless, and we will be forgiven as we forgive. In a season in which we focus on thankfulness for the blessings we receive, we should perhaps also focus on the blessings we give – the gifts of not judging or condemning and actively forgiving.  And the blessings we give should be “good measure, pressed down, shaken together and running over.”

Our God is an abundantly generous God. In giving and in forgiving, we should strive to be the same.

CORNERSTONE CERTIFICATE BIBLE COURSE 

It may be exactly what you have been looking for. You can download Cornerstone's free course units and study them on your computer, tablet, or smartphone, at your own pace.  The carefully prepared courses are non-denominational and non-commercial in approach and provide in-depth information on the Bible for those who cannot attend Bible school or seminary, or who simply want to understand the Bible at a deeper level in their own personal study.  

All course materials are provided free of charge and there are no costs of any kind. Courses can be completed offline and an optional final exam can be taken online for a personalized certificate of completion.  A twenty-four unit course in the Old Testament is currently available that offers a detailed examination of  key biblical events and provides many insights not gained by other methods of study. A course in the New Testament is also now in preparation. 

All cornerstone courses combine careful biblical scholarship – utilizing information from theology, archaeology, and biblical history – with practical insight and applications.  Download a free course from the Cornerstone website today – we are sure you will learn and profit from it! 

The free and excellent MannaBooks App for reading Bibles, devotionals, and a wide range of Christian books on your Android smart phone or tablet has been our recommended app for Christian e-book reading on-the-go since the app’s release.  Now, that same app is available on the iOS platform for use on the iPhone. 

The new app allows you to browse MannaBooks’ growing collection of classic and new Christian e-books, devotionals and children's books (a great many of them free) and to enjoy them instantly on your smartphone. You can search for books by author, title, or topic, or browse the new, most popular, and trending e-books categories which are updated weekly. 

The MannaBooks App has many additional benefits, not least of which are the customization options it provides. You can choose the background color for reading and also text in the size and style you prefer.  Night Mode makes reading easier on your eyes before bedtime, and you can lock the screen in portrait or landscape mode for added comfort. You can also start reading on one device and pick up on another –  the MannaBooks App always remembers where you left off, so you can keep reading across all your compatible devices.

The new app is also quite interactive. You can post your favorite quotes, notes, and thoughts from what you’re reading directly to Facebook, Twitter, and Instagram, and you can rate and review the books you’ve read or read reviews from fellow Christian readers. 
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If you want to have a Christian library with you for reading anywhere –  without having to carry a bulky laptop or e-book reader – the free new MannaBooks iOS app is available for download now from the Apple Bookstore .  

And, of course, if you are an Android user, the app is also available from the Google Play Store.  

Whether you are an Apple or an Android user, be sure to download this great app for Christian reading on your smartphone!​

The title of this blog post is not talking about the beginning of physical life at conception or birth or the beginning of our spiritual lives at conversion. It is talking about the first two minutes of our lives as we experience them each and every day: the first two minutes after we wake in the morning.

Because we are often still sleepy and perhaps “coming to,” we tend to not even notice these first minutes after waking.  For many of us the day does not start to come into focus until we are up and dressed, or perhaps have had our morning coffee.  But just because we do not notice or think about the first minutes of wakefulness each day does not mean they are not important. In fact, it can easily be argued that those two first minutes of our day are the most important, spiritually, of our whole day –  of our whole lives.

Let me explain.  It is often said that the beginning of a journey is not as important as its ending, but it is often the beginning of the journey –  the planning, preparation, and mindset –  that determines if we will ever reach the end of our journey and how successful it will be.  The same may be said of a military operation or any important undertaking. Each day of life is no different.  Stumbling into each day we are given is akin to starting on a long journey or going on an important mission with no preparation at all.  Without proper preparation we will likely miss many of the opportunities –  and be oblivious to many of the dangers –  we may meet as we set out on each journey or into each day.

Lack of preparation also lessens our chances for success, as C.S. Lewis so aptly stressed in Mere Christianity, by opening us up to a world of distraction:

“... the real problem of the Christian life comes where people do not usually look for it. It comes the very moment you wake up each morning. All your wishes and hopes for the day rush at you like wild animals. And the first job each morning consists simply in shoving them all back; in listening to that other voice, taking that other point of view, letting that other, larger, stronger life come flowing in. And so on, all day.”

In these words, Lewis hit on one of the most important aspects of our spiritual growth – or lack of it: we must intentionally prepare our minds both to avoid distraction and to align ourselves with the way of God. 

Speaking  words of praise and thanks in the first minutes of each day is as much listening as it is speaking – we attune ourselves to hear what God wants us to hear as the day begins. The prophet Isaiah describes this very principle: “He wakens me morning by morning, wakens my ear to listen like one being instructed” (Isaiah 50:4) –  and the result of this “hearing” is clear: “The Sovereign Lord has opened my ears;  I have not been rebellious, I have not turned away” (Isaiah 50:5).

So how do we accomplish this?  To properly prepare for each day and to maximize its opportunities, we must put our minds in spiritual gear from the moment we wake. Some may feel this would be almost impossible for them –  that they are not “morning people” or that they don’t wake up properly until they get in the shower, get to their coffee, or whatever. But the truth is no matter how slow we may be to get started each day, we can still focus our minds in the first minute or two after waking just as we can focus our eyes in that same time. 

This means that if we make our first conscious thoughts each day to be ones of thanksgiving for the gift of life, of praise for the One who has given it, and of dedication to the way of serving, giving, and helping – these thoughts not only set the tone for the whole day, they serve to reset the mind’s spiritual compass and increase the likelihood that as we go into the day it will not be to spiritually stumble and wander.

But it is imperative that this “orienting” of our minds and of our spiritual selves is done immediately when we wake.  We can do this before we open our eyes if we wish, or we can simply focus our minds as our eyes come into focus.  But if we start the practice and stick with it, we will find it not only becomes easier, but it also becomes ingrained and soon becomes second nature: we wake up and focus spiritually without having to think about it.

This may sound like a very small way to approach spiritual growth, but it is not.  One or two minutes of spiritual preparation for the day invariably means that our days go better from that perspective. Our normal morning prayers will be more focused and effective, our first –  and ongoing –  interactions with others in the day will better reflect the attitude God wants us to display, and we will be better primed to use the day to learn and grow, to serve and help, to the full.

Spiritual growth does not happen by itself; preparing for growth is a big part of making growth possible on a daily basis.  Walking with God means focusing and making necessary course corrections throughout the day, but our success in this and in growing in grace can be tremendously enhanced each morning in the first two minutes of daily life.

​“Appoint someone evil to oppose my enemy;  let an accuser stand at his right hand. When he is tried, let him be found guilty, and may his prayers condemn him. May his days be few;  may another take his place of leadership. May his children be fatherless and his wife a widow. May his children be wandering beggars; may they be driven from their ruined homes. May a creditor seize all he has; may strangers plunder the fruits of his labor. May no one extend kindness to him or take pity on his fatherless children. May his descendants be cut off,  their names blotted out from the next generation” (Psalm 109:6-13).

The so-called imprecatory psalms have a way of getting our attention, but it is not always in a positive manner. How do we reconcile the seemingly brutal and even vengeful attitude that appears to lie behind these psalms and the teachings of forgiveness and love for enemies found in the New Testament?

Our article on this subject looks at these seemingly brutal psalms and gives reasons why they are not what they might seem to be. Read the article here.

It is often said that pride –  in the sense of self-elevation rather than what we call being “proud” of other people, such as our children, team, or school, etc. –  is the worst of sins because self-oriented pride inevitably leads us to set ourselves up in the place of God. As has been wryly said, we become “self-made men or women who worship their creator.”

Pride of this type can manifest itself in many ways, but it invariably involves comparison – the way in which prideful individuals compare themselves to others.  The Gospel of Luke gives a clear example of this problem in the parable of the self-righteous Pharisee and the socially despised tax collector:

To some who were confident of their own righteousness and looked down on everyone else, Jesus told this parable: “Two men went up to the temple to pray, one a Pharisee and the other a tax collector. The Pharisee stood by himself and prayed: ‘God, I thank you that I am not like other people—robbers, evildoers, adulterers—or even like this tax collector. I fast twice a week and give a tenth of all I get.’  But the tax collector stood at a distance. He would not even look up to heaven, but beat his breast and said, ‘God, have mercy on me, a sinner.’  “I tell you that this man, rather than the other, went home justified before God. For all those who exalt themselves will be humbled, and those who humble themselves will be exalted” (Luke 18:9-14).

There are several not-so-obvious things that we should notice about this parable in relation to pride.  While most Jews only fasted on the yearly Day of Atonement, the Pharisees added to the law of God by fasting before and after every annual festival throughout the year – or even more frequently.  The Pharisee in the parable, however, claims to fast twice each week.  This shows us the level of his pride in that he proclaims that he is even more devout than most of the Pharisees themselves.

But there is another aspect of the Pharisee’s behavior that reflects the nature of comparative pride.  The parable tells us the actual words that the Pharisee prayed – indicating that he “said” these words out loud rather than “thought” them (compare, for example, Luke 12:17).   Public prayers were made twice each day in the temple – at the times of the morning and afternoon sacrifices.  At those times Jewish temple-goers would assemble in the “Court of the Israelites” directly outside the inner temple.  First the priest would perform the sacrificial offering of the day and then he would enter the inner temple area to offer incense. It was at that point that the Israelites outside would pray, out loud, while the priest made the offering on their behalf (Luke 1:8-10). 

When we realize that the Pharisee’s prayer was not thought, but spoken out loud, we see the deprecating nature of pride at its worst.  By saying “God, I thank you that I am not like other people—robbers, evildoers, adulterers—or even like this tax collector…,” the Pharisee publicly shamed the tax collector in order to enhance his own self-exaltation.

The situation described in the parable is a classic example of the way pride, in its worst form, puts down others in order to elevate oneself.  C.S. Lewis described the phenomenon perfectly: “A proud man is always looking down on things and people; and, of course, as long as you are looking down, you cannot see something that is above you.”   As a result, the Pharisee prayed but did not see or really communicate with God.   That is why, Luke tells us, Jesus taught this parable “To some who were confident of their own righteousness and looked down on everyone else” (Luke 18:9).

For most of us, pride is not expressed so blatantly or in such an obnoxious manner, but we must always be aware of the human tendency in this direction.   Pride can often be found in even seemingly innocent comparison.  That is why the apostle Paul wrote: “We do not dare to classify or compare ourselves with some who commend themselves. When they measure themselves by themselves and compare themselves with themselves, they are not wise” (2 Corinthians 10:12).

There are a number of tactics we can utilize to avoid this trap, but Paul himself gives us two that we can all put into use.  First, as the apostle wrote to the Philippians: “in humility value others above yourselves” (Philippians 2:3), or, as the NKJV translates this verse: “in lowliness of mind let each esteem others better than himself.”  This is the most fundamental deterrent to pride of any type, but especially comparative pride.

Paul gives us another basic principle in his letter to the Galatians. “Each one should test their own actions. Then they can take pride in themselves alone, without comparing themselves to someone else” (Galatians 6:4).   In writing this, Paul shows us that it is not wrong to be happy and thankful to have accomplished something or to have made progress toward our goals, as long as that is not done by comparing ourselves to others.  

Ultimately, the worst kind of pride is avoided when our self-concept is based not on how we compare to others, but how we compare to what God calls us to.  That is always a humbling thought and one that leaves no room for the growth of pride at all.

​The Sermon on the Mount is a central part of the teachings of Jesus that we all know – it  demonstrates the essential nature of the Christian way of life as much as any part of Scripture. Many of us have memorized parts of the sermon as found in Matthew’s Gospel (chapters 5-7), but how much time have we spent thinking about the setting of the sermon as opposed to the sermon itself?
 
We tend to take for granted that the sermon was given on a mountain because we know that Jesus frequently climbed mountains (Luke 6:12, John 6:15, etc.) – though he usually did this to get away from people, to be alone and to pray.   In this case we are told specifically that he went up on a mountain with his disciples following him.

The New International Version tells us “Now when Jesus saw the crowds, he went up on a mountainside and sat down. His disciples came to him, and he began to teach them” (Matthew 5:1-2).  This gives the impression that Jesus simply went up on the side of a mountain – the lower slopes.  But “side” is not in the original Greek (or in most translations), and the Greek anebē  eis to oros  “he went up into a mountain” conveys the sense that he ascended  on to the mountain – certainly well up toward, or to, its summit.
 
Now this wording is interesting, because when we compare it with the Old Testament account of how Moses went up onto Mt. Sinai to receive the law from God, we find “When Moses went up on the mountain …” (Exodus 19:3, 24:12).  In fact, the Septuagint, the Greek translation of the Hebrew Scriptures which many of the writers of the New Testament used, translates this with exactly the same words as those used of Jesus ascending the mountain: anebē  eis to oros.

Many Jewish readers of the 1st century would have recognized the beginning of this story of the Sermon on the Mount as being identical to the beginning of the story of Moses receiving God’s law.  This would have struck a deep chord for those readers because every devout Jew knew that God had told Moses:   “I will raise up for them a prophet like you from among their fellow Israelites, and I will put my words in his mouth. He will tell them everything I command him” (Deuteronomy 18:18). Every devout Jew expected this prophet like Moses, and the similarities between Jesus and Moses were clear for those ancient readers who knew the Hebrew Scriptures. 

For example, the infant Moses and Jesus both escaped death when a ruler attempted to kill the male Jewish children in the area, both hid in Egypt as a child, both gave up  life in a kingly home to lead a humble life of service,  both fasted forty days and nights, both communicated directly with God, both performed miracles, both provided the people with bread to eat, both sent out 12 individuals, both chose 70 individuals, both taught with authority – and both ascended a mountain for the giving of  key commands and instruction from God. 

With that background in mind, we can see the significance of the fact that throughout the first third of the Sermon on the Mount, the law of Moses is mentioned repeatedly, using the formula “You have heard that it was said to the people long ago …. But I tell you ….”  For example:

“You have heard that it was said to the people long ago ‘You shall not murder, and anyone who murders will be subject to judgment.’ But I tell you that anyone who is angry with a brother or sister will be subject to judgment” ​ (Matthew 5:21-22, and see also Matthew 5:27, 31, 38, 43). 

Within the Sermon on the Mount, Jesus made it clear to his followers that he was not doing away with or replacing the principles of the law given through Moses (Matthew 5:17-19). Instead, in this pivotal sermon – the longest connected teaching of Jesus in the New Testament – he gave new insight into those principles, raising our understanding of their intent to the higher level to which we are called.

H​ow many times, if ever,  have you heard someone say “white and black” for “black and white” or “potatoes and meat” instead of  “meat and potatoes”?   There are unwritten laws of how we speak, and even though we don’t consciously think about them – and no one ever really taught them to us –  we say what we have heard others say and what sounds natural to us. 
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We say “Ladies and gentlemen” and never “gentlemen and ladies,” even though we say “men and women,” not “women and men.”  In the same way, it’s always “bread and butter,” “thunder and lightning,” or “highs and lows” – never the other way around.

In some expressions we can see a certain kind of logic in the way we place one word before another – as with time order (“cause and effect,” “crime and punishment,” etc.); most important first (“bread and butter,” “fish and chips,” etc.); better first (“good and bad,” “pros and cons,” etc.). But often there is no seeming reason  for putting one word before another, yet it’s always “salt and pepper,” “cloak and dagger” – and countless other expressions where we naturally place one before the other.

The clearest example of this  kind of unwritten law of what we say is probably found in pairs of words containing the letter “I” where we always put the “I” first. That’s why we always say “hip hop” and not “hop hip,” or “tittle-tattle” and not “tattle-tittle,” “flip-flop” and not “flop-flip,”  “drip-drop” and not “drop-drip,” etc.  It’s hard to think of an exception to this tendency – we put “I” before other letters in dozens of pairs of words probably for no other reason than it seems natural, easy, and comfortable to us.

The actions in our lives can be a lot like that, too.  Although we may not consciously think about it and were never taught to do so, we tend to place “I” before other people in our interactions and relationships.   We may not mean to do so, but we often just naturally stress our own needs before those of others whether it is in the grocery store, or driving on the roads, in office meetings, or in talking with friends.  In countless ways we all tend to put “I” first. It’s just the natural thing to do. 

But the Bible turns life around in this regard and shows us that it is actually a whole lot better to resist what comes naturally in our attitudes and actions towards others. For example, the apostle Paul reminds us that we should “count others more significant than yourselves” (Philippians 2:3), and that is definitely an attitude of putting others before ourselves.

It’s one of the most basic principles of Christianity, but especially in difficult times of social upheaval and difficulties –  when we may be particularly tempted to put our own needs ahead of those of others – we have to make a conscious effort not to place the naturally preferred “I” first.

When supplies are short in stores, when people are tempted to hoard more provisions than they actually need at this time, Paul’s continuing advice applies more than ever:  “Let each of you look not only to his own interests, but also to the interests of others” (Philippians 2:4).

It may be natural to put ourselves first, but Christianity calls us to a much better way in which we do not do things because they are the “natural” thing to do – but the way that ultimately is the best for us and for everyone else.

Patience seems to come naturally for some people – even in very difficult situations – while others are not so fortunate.  But learning patience with people and circumstances is a battle  we must all fight to some degree.  While many people acknowledge that patience is a virtue, it is easy to regard it as only a minor one – a distant cousin of the great spiritual virtues such as faith and love. Why Every Christian Needs More Patience makes it clear that patience is not only biblically commanded, but also of fundamental importance for every believer – far more so than many people would guess.  Our newest e-book shows exactly what the Bible says about the need for this quality and looks at some of the unexpected ways the Scriptures guide and help us to make patience a part of our Christian lives.
 
You can download a free copy of Why Every Christian Needs More Patience in a number of formats to read on any computer, e-book reader or smartphone.  No registration or email are needed –  simply click on the link to download the format of your choice, here.

And don't forget, of course, that many more free e-books are available on our dedicated website FreeChristianEBooks.org.

 
“I can do all things through him who strengthens me” (Philippians 4:13)
 
It’s a verse we all know, a verse that quarterback Tim Tebow inscribed in his eye black, one that has been engraved on thousands of items of jewelry and printed on countless items of Christian merchandising.  But does it mean what most people presume it means?  For many people this verse (and its slight variant “I can do all things through Christ who strengthens me” NKJV, etc.) has become a kind of Christian mantra, a spiritual guarantee that whatever we do will succeed if we act in faith. 

The truth is that Philippians 4:13 does not really say or mean anything of the kind. But what it really does say and mean can be infinitely more encouraging.

As with any biblical verse, “context is king.”  To understand what Paul had in mind with these words, we must look at the context in which he wrote them:
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“for I have learned in whatever situation I am to be content. I know how to be brought low, and I know how to abound. In any and every circumstance, I have learned the secret of facing plenty and hunger, abundance and need. I can do all things through him who strengthens me” (Philippians 4:11-13 ESV).

The context shows us immediately that Paul was not talking about success in doing things, but about success in dealing with things –  the ability to accept and enjoy or endure (whichever is appropriate) whatever life may throw at us. 

The underlying Greek in which Paul wrote Philippians confirms this meaning. The Greek does not literally say “I can do all things” –  the word “do” does not appear in the verse at all. Rather, the words mean “I have strength for all things” –  in other words, “I can survive, deal with, handle, be content with, all things.”
The apostle tells us that he had fully experienced the positive and negative aspects of life –  “every circumstance” –  and he had learned that through the strength God gave him, he could successfully live through them all.
 
This is important.  Paul tells us he could not only survive the bad things with God’s help, but also the good things of life. Why would we need help in surviving the good things?  Simply put, the scriptures show us that both prosperity and poverty can be snares (Proverbs 30:8-9).  Although poverty can leave us bitter and even lead to stealing, prosperity can encourage complacency,  self-reliance and pride.  But Paul’s words show that with God’s help we can meet whatever circumstances we find ourselves in with a right attitude that does not distance us in some way from God.

As such, Philippians 4:13 has nothing to do with being able to accomplish goals or other things we may want to do in life. God certainly can help us with such things if it is his will, but Paul’s point does not relate to that fact.   Far more importantly,  Paul tells us that God can help us succeed in things that are far more vital than physical accomplishments - the things Paul was talking about. That is why the NIV translates this verse:  “I can do all this through him who gives me strength” (emphasis added).
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Remember, too, that the apostle penned these words from a prison cell near the end of his life – hardly a position of success and accomplishment in physical terms. Nevertheless, Paul had learned that whether he  found himself in a palace or a prison cell, he could be content in the knowledge that God would help him to deal with it. For Paul, “I can do all things through him who strengthens me” was not about performing well or fulfilling goals at the physical level,  but about achieving the things in life that matter the most. Philippians 4:13 is not about what we can accomplish with God’s help, but what God, through his help, can accomplish in us. 

Two of the Gospel writers –  Matthew and Mark –  record that near his death Jesus called out with a seemingly strange statement:
 
And about the ninth hour Jesus cried out with a loud voice, saying, “Eli, Eli, lema sabachthani?” that is, “My God, my God, why have you forsaken me?” (Matthew 27:46 ESV).
 
And at the ninth hour Jesus cried with a loud voice, “Eloi, Eloi, lema sabachthani?" which means, "My God, my God, why have you forsaken me?” (Mark 15:34 ESV).
 
While Matthew records Jesus’ words in Hebrew, Mark records them in Aramaic (the language in which they were probably uttered); but the words are almost identical, and the meaning is the same.  
 
These troubling words have long been interpreted as showing at that point in time Jesus symbolically bore the sins of the whole world and God –  who cannot look at evil (Habakkuk 1:13) –  turned away from his Son who was left in near-despairing isolation.  Because sin cuts off from God, the argument is made, and Jesus at that moment represented all sinners –  so God totally cut himself off from his perfect Son because of our sins.
 
But is that what those terrible words really signify?  Did God really turn away from his only Son who had lived a life of perfect obedience – obedience all the way to death itself (Philippians 2:8)?  Although that may possibly be the case, we do not have a scripture saying that.  And how do we mesh that concept with the fact that it was because God loved sinners so much that he sent his Son to die for them (John 3:16)? Or the fact that God looks on and deals personally with every sinner he calls,  and that we have it on scriptural authority that “nothing can separate us from the love of God in Christ”? (Romans 8:38-39).

But there is another –  and far more positive – way to understand those troubling words of Jesus.  Jewish rabbis have long utilized the principle of referring to a scriptural passage by means of a few of its words, knowing that their hearers would mentally supply the rest of the passage. This method of teaching and reference (called “remez,” meaning “a hint”) was certainly used in  Jesus’ time and we see him employing it frequently –  for example,  in Matthew 21:15 when the children of Jerusalem shouted praises in his honor and the priests and teachers of the law became indignant.  Jesus responded by quoting only a few words from Psalm 8:2: “From the lips of children and infants, you have ordained praise.” But the religious leaders would have fully realized that the rest of that Psalm states the enemies of God would be silenced by children’s praises.
 
We see Jesus using this technique so often that when we turn to his words spoken on the cross "My God, my God, why have you forsaken me?” we can see immediately that this is undoubtedly what Jesus was doing.  The words are the opening words of Psalm 22 – the great messianic psalm that foretells even the smallest details of the Messiah’s death.  Every biblically literate Jew present at the crucifixion would have been reminded of the prophecies made in that psalm –  the insults of the mocking crowd (vss. 6-8), his dying thirst (vs. 15), the “dogs”/gentiles (vs. 16) who pierced his hands and feet (vs. 16), the casting of lots for his garments (vs. 18) –  simply by the “hint” of Jesus quoting its opening verse.
 
We should remember, too, that these words were the only ones we are told Jesus spoke “with a loud voice” (the fact is recorded by both Matthew and Luke) on the Cross.  These were the words – few though they were –  that Jesus spoke in his agony to all present – and all present would have likely recognized the intent of that small remez that referenced the whole of the psalm from which it was taken. Seen this way, we realize that Jesus’ words were his last great teaching. They were the final proof he offered that he was, indeed, the One who was prophesied.
 
Understanding those words in this way is not to argue that sin cuts off from God, but to suggest that we should not presume that this is why Jesus uttered the words he did. We should perhaps temper that concept with a fuller understanding of God’s love – that God does indeed always love us as his children despite our sins – which means that God still loved his Son also at that awful time of his shouldering of our sins.  Jesus himself told his disciples shortly before his crucifixion: “A time is coming and in fact has come when you will be scattered, each to your own home. You will leave me all alone. Yet I am not alone, for my Father is with me” (John 16: 32-33). 
 
In fact, the very psalm that Jesus quoted contains, near its end, not words of his rejection as he suffered, but words that Jesus knew he could trust completely: “He has not despised or scorned the suffering of the afflicted one; he has not hidden his face from him but has listened to his cry for help” (Psalm 22:24).


* For more on the book of Psalms, download our free e-book Spotlight on the Psalms .  No registration or email is necessary to download here.

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The Continental United States has thousands of walking and hiking trails, but the three most important are the Pacific Crest Trail that follows the Sierra Nevada and Cascade mountain ranges in the west, the Appalachian Trail in the east, and the Continental Divide Trail that runs through the heart of the continent along the Rocky Mountains between Mexico and Canada.  Together, these three trails –  often little more than a narrow footpath – run almost 8,000 miles and make up the celebrated “Triple Crown of Hiking” –  the great three-in one American long-distance walk. 

There is an interesting spiritual analog to this concept of a great three-part walk. Both the Old and New Testament scriptures refer to “walking” in God’s ways, and  in the New Testament we find Jesus’ words about the “narrow way” leading to eternal life (Matthew 7:14), and Christianity itself is referred to as “the Way” (Acts 9:2; etc.).  We all recognize this concept of the Way and our walk in it, but it can be helpful to think about it a little more deeply –  to break down the walk of Christianity into its component parts.

The apostle Paul does exactly this for us in his letter to the Ephesians. In the fifth chapter of his epistle Paul refers to our walk three times – giving us three parts, as it were, to the Christian Way.

1) Love:  “Therefore be imitators of God, as beloved children. And walk in love, as Christ loved us …” (Ephesians 5:1-2, emphasis added here and in the following scriptures).   When Paul stresses love as the first part of our Christian walk, he is, of course, following the teachings of Jesus directly (Matthew 22:36-40). It is a teaching reflected by every writer of the New Testament and perhaps summarized most famously in the words of the apostle John:  “And this is love: that we walk in obedience to his commands. As you have heard from the beginning, his command is that you walk in love” (2 John 1:6).  After expounding on the walk of love with both positive and negative examples of what it is and is not, Paul moves on to the second part of our great walk.

2) Light:  “for at one time you were darkness, but now you are light in the Lord. Walk as children of light (for the fruit of light is found in all that is good and right and true)” (Ephesians 5:8-9).  Throughout the New Testament we find that light is synonymous with truth, and walking in the light and in the truth are the same thing. But in these verses Paul expands the analogy of light in equating light with those things that are “good and right and true” (vs. 9).  Once again, Paul follows up his point in the following verses with positive and negative examples of what this means for our everyday lives, but his point is clear: light-truth-righteousness must be a major part of our walk with God and others.  As John tells us: “If we claim to have fellowship with him and yet walk in the darkness, we lie and do not live out the truth. But if we walk in the light, as he is in the light, we have fellowship with one another …”  (1 John 1:6-7).

3) Wisdom: The final part of the three part walk that Paul describes may be somewhat surprising at first, but it is one that teaches an important lesson. “Look carefully then how you walk, not as unwise but as wise,” (Ephesians 5:15-16).  In this final part of his explanation of what walking with God means – the final part of the three-in-one Way –  Paul stresses that we must avoid foolishness and walk wisely. Yet again he gives positive and negative examples of what this means in the following verses, but the principle is summed up in verse 17 where he tells us “Do not be foolish, but understand what the will of the Lord is.”  For Paul, if we understand God’s true intent for us, we will be walking wisely and applying wisdom to the way we walk in love and in truth. 
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Paul understood that we can walk the walk of love yet still be without truth –  or vice versa. But he also understood that without wisdom our overall walk in love or truth can be seriously affected.  The responsibility lies on us individually to complete this part of our walk just as much as the other parts – to examine how we express love and truth in our lives and to ensure that wisdom is there, also. 

​Naturally, we can ask God’s help for all parts of our walk with him –  for love (1 John 4:7), for truth (Psalm 119:18), and for wisdom (James 1:5).  But Paul shows us that it is only when all three parts are in place that our walk is a complete one –  the “Triple Crown” of our walk with God.

If you have read the Bible’s account of King David’s life, you will remember the story of Abigail – the woman who became one of David’s wives (1 Samuel 25). Her story is a short but memorable one that tells us much about the woman and contains an unusual lesson in leadership.

When David was forced to flee from the jealous King Saul and to live precariously in remote areas of Israel, his band of warrior-supporters provided needed protection and help for the servants of the wealthy rancher Nabal over an extended period of time. When David’s men eventually asked Nabal for food in return for the protection they had given his men and flocks, Nabal rebuffed them in such a way that David threatened to kill the surly and ungrateful man.

The foolishness of Nabal (whose name in Hebrew means “fool”) that put his own life, and probably those of others, in danger was mitigated only by his beautiful wife Abigail who quickly gathered a supply of food and secretly took it to David, imploring him to accept the gift and not to act in anger that would lead to bloodshed (1 Samuel 25:31). We are told that David relented, but that when the drunken Nabal learned what had happened he suffered a heart attack in his intense anger and died (1 Samuel 25:37-38). Soon after, David married Abigail, whom Jewish tradition records as one of the four most beautiful women (along with Sarah, Rahab, and Esther) mentioned in the Hebrew Bible.

Much has been written regarding Abigail’s role in this situation. She is often praised for her wisdom, kindness, generosity, and tact – all of which were clearly qualities that she exhibited. However, we should see this story in perspective. Although we might think of David as a king and Abigail as simply the wife of a rancher in the remote countryside, the opposite is true. David was a penniless fugitive at this time and Abigail the wife of a very rich man, which gave her a far higher socioeconomic status than David. Yet Abigail not only personally took the requested food to David and his men, she humbly addressed him as “lord” and acted as a servant in his presence (1 Samuel 25:28-30).

Although the Bible does not tell us much more about Abigail beyond what we read in 1 Samuel 25, her story stands in contrast to the later story of Bathsheba (2 Samuel 11, 12; 1 Kings 1, 2), who was also a very beautiful woman married to another man – whom David did kill – and who also became David’s wife. But in contrast to the story of Bathsheba, Abigail’s story is one of a woman who prevented the murder of her husband through her wise actions – as David himself acknowledged (1 Samuel 25:33-34).

As a result of her actions, we remember Abigail as a wise as well as beautiful woman whose wisdom saved the day. Yet to simply ascribe “wisdom” to Abigail is to miss the leadership lesson that is so clear in her story of evasive action.

While we can summarize Abigail’s chief characteristics as being ones of “wisdom” and related qualities, those are the underlying attributes of her nature that caused her to act as she did; but the principle that she followed was very specifically that of “evasive action.” By taking the initiative when her husband was clearly endangering himself and others, Abigail’s efforts exemplified the principle of acting swiftly to counter a problem that has come into being. This is different from Abraham’s looking ahead and preparing, when possible, for problems before they occur – it is a rapid response to problems and dangers when they unexpectedly occur.
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Evasive action may be associated in our minds with things such as military operations or defensive driving, but it is a principle that can be applied in every aspect of our lives. We can exercise the principle by smoothing down an argument or dispute in the making, by changing our young children’s friends when we get indications they are not good influences, and in countless other ways. Abigail’s story is a classic example of a basic leadership principle that can be remembered and utilized whenever situations arise in which evasive action might be wise. As leadership experts often stress, evasive action can help us overcome problems before the problems overcome us.

* Extracted from our new free e-book, Lessons From Old Testament Leaders. You can download a copy without registration, email, or charge, here.