The Bible has much to say about encouragement – and shows that it is something even the strongest individuals of faith need  at times (Moses, David, and Elijah, to name only three). The Scriptures also show that there is a difference between being encouraged in physical things (Proverbs 13:12, etc.)  and the kind of spiritual encouragement we all need from time to time in the Christian walk (1 Thessalonians 5:11, etc.). 

When problems and difficulties fill our lives, spiritual encouragement can sometimes seem distant, but our new article shows five ways to find it.  You can read the article in our Tactics section, here.

A few weeks ago we announced our new website, FreeChristianEBooks.org, dedicated to making quality Christian e-books (our own and selected others) freely available for reading on any computer, e-reader or smartphone.  

The new site has received a lot of visitors and positive comments already and we are excited that it has had such a great reception.  There is an obvious and growing need for Christian e-books that can be read on any electronic device, but although there are numerous websites offering free Christian literature, their books all too often offer a narrow denominational perspective, are only “occasionally” or “partially” free, and often require registration with an email address that leads to advertising or other “follow ups.” Perhaps that is why our new site has been an immediate success with its non-denominational approach and completely free downloads without any strings, conditions or registrations.   
And there is more good news.  Free Christian E-Books is not intended to be a static library – we plan to add new titles to the site on a regular basis. We have already added a number of new e-books and more are on the way. 
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The new additions include a small selection of Bible translations as well as Bible study and Christian living helps by established Christian authors.  There is  already a wide selection of titles to choose from, but the new additions make the site even more attractive.  So if you haven’t visited yet – or to see the new titles –  you can visit FreeChristianEBooks.org here.

Scripture in Focus: Ecclesiastes 7:28
 
“while I was still searching but not finding – I found one upright man among a thousand, but not one upright woman among them all” (Ecclesiastes 7:28).
 
On the surface of it, the author of the biblical book of wisdom called Ecclesiastes seems to give women a pretty bad rap. While this writer – probably the wise King Solomon (Ecclesiastes 1:12) –  admits there are few good men to be found (“I found one upright man in a thousand”), he seems to have been unable to find a good woman at all!

But is that what this verse is really saying?  There are actually a number of possibilities that the verse is not putting women down at all, and we will look at three of these individually.

First, we should notice that the writer is referring to himself in the first person in saying “While I was searching … I found …” This is important as the book is giving the writer’s personal experience from its  introduction almost to its conclusion. He continually stresses his own personal reactions and feelings – as when he writes: “I also saw under the sun this example of wisdom that greatly impressed me” (Ecclesiastes 9:13).  As a result, it is perfectly possible that the writer is simply talking about his own experience rather than making a statement about all women everywhere.  The fact that he was a king might make this more likely, as we will see next.

Second, the Hebrew word translated “woman” (ishah) can mean wife as well as woman and the phrase “to find a woman” can mean to look for and find a wife. If that is the meaning in this verse, the king evidently could find an occasional man who made a good friend, but was unable to find a good wife. 1 Kings 11:3 tells us that Solomon had one thousand wives and concubines, but it is entirely possible that most of these women were striving to win position or favor for themselves or their families.  As someone who admittedly was primarily seeking pleasure in life (Ecclesiastes 2:1, etc.), he may have cut himself off from women who he would have respected more. From this perspective Ecclesiastes 7:28 is simply applying the fact that money  (even kingly riches) cannot buy happiness in the realm of marriage.

Yet another possibility can be seen in the fact that the Hebrew word translated man in this verse (adam) can often mean “human.” If that was the intended meaning, the writer could simply have been stressing that his experience was that only one in a thousand people were good individuals – though admitting that his “sample” consisted entirely of men and no women.

There are even other possibilities for the original meaning of this verse, but we can see from the three mentioned here that whatever the writer of Ecclesiastes meant specifically, he need not have been putting down all women.  It is more likely that he was complaining of his own sad experience based on his own particular circumstances.  Additionally, if the author of Ecclesiastes was indeed Solomon, we should also compare this verse with the many proverbs of Solomon that do show a high regard for women (Proverbs 12:4; 18:22; 19:14; 31:10; etc.). 

We are very happy to announce the launch of our latest website:   Free Christian E-Books! Our new site brings you more food for the soul – in the form of  Christian e-books that you can read on any computer, e-reader or smartphone.  

Naturally the new site carries all of our own e-books (including the latest 2nd editions and new titles) and also carefully selected books ranging from classics like The Pilgrim's Progress to recent titles by some of the leading Christian writers of today.   Books have been chosen to reflect our non-denominational perspective, and while some authors are affiliated with specific denominations, the works we have selected do not focus on denominational topics.

Also in keeping with the philosophy behind our website ministry, all the books we offer on the new website are completely free and do not require any registration or email address to download.  The site is newly launched, but there is  already a wide selection of titles to choose from, and new books will be added regularly. Why not come on over to visit and pick up a couple of free books while you are there!  You can visit FreeChristianEBooks.org here.

​The more we grow spiritually, the more we desire to please God; but how do we most effectively do that?  The New Testament mentions a number of ways in which we should please God – that we cannot please him without faith (Hebrews 10:38), without “walking in the Spirit” (Romans 8:8), etc. But in his letter to the Colossians, the apostle Paul makes a statement that summarizes the many answers to that question (Colossians 1:9-12).  Paul tells us he prayed that believers “… may live a life worthy of the Lord and please him in every way…” (vs. 10, emphasis added), and he then follows this thought by speaking of four specific ways that, taken together, please God in “every way.”

Paul’s statement is almost startling in both its reach and its simplicity. No other passage in the New Testament claims to tell us how to be completely pleasing to God, so we should look very closely at the characteristics the apostle tells us fulfill this goal.  The four things are:

1. Bearing fruit in every good work (vs. 10). Paul makes it clear throughout his epistles that although good works do not save us, God expects us to produce good works as a result of being saved (Titus 3:8, 14, etc.).  Throughout the New Testament the expression “good works” primarily refers to works done to help others (Hebrews 13:16, etc.), but it also includes our obedience to God (1 Thessalonians 4:1, Hebrews 13:20-21, etc.). We should also notice Paul’s stress in Colossians 1 is not that “some” good works will please God, but that we are urged to “every good work” – to as many good works as possible! 

2. Growing in the knowledge of God (vs. 10).  Paul next cites our ongoing growing in the knowledge of God and his ways as being central to our ability to please God. It is only as we come to know God that we can learn to properly love, fear, trust, and obey him (Psalm 147:11). Knowledge itself is of no use without application (1 Corinthians 13:1-2), but growing in knowledge can enable us to better grow in good works (2 Timothy 3:16-17).

The first two points  Paul gives for how to please God correspond directly with the apostle Peter’s summary admonition that we should “…grow in the grace and knowledge of our Lord and Savior Jesus Christ” (2 Peter 3:18, emphasis added). Paul also stresses these same two characteristics elsewhere in his writing (Philippians 1:9), but in Colossians 1 he goes further to add two more points that we need in order to fully please God:

3. Being strengthened by God (vs. 11).  This is not strength for its own sake, of course, rather  “… that you may have great endurance and patience” (Colossians 1:11, Ephesians 3:16, etc.). Given what Paul says in this verse, there is no question that this strengthening is actually something God must do in us: “being strengthened with all power according to his glorious might,” yet we must make this possible by asking God’s help and trusting him in faith to supply his strength. In that sense, this characteristic includes the quality of faith itself, as the basis of our strength, endurance and patience (Hebrews 11:6).

4. Giving thanks to God (vs. 12). The final characteristic that Paul tells us is pleasing to God is deep gratitude on our part: “… giving joyful thanks to the Father, who has qualified you to share in the inheritance of his holy people in the kingdom of light.” In fact, thankfulness is a theme to which the apostle returns numerous times in this short epistle (Colossians 2:7; 3:15, 17; 4:2) – in this way reinforcing our understanding of its importance in God’s eyes.

So Paul’s four summary characteristics of believers who truly please God are not what many of us might guess. Humanly, we might suppose that never-failing obedience, great sacrifice, frequent or long periods of prayer, or any number of other things that relate to our own lives might be what please God. But Paul’s four characteristics do not focus on our lives – they are all primarily outward looking toward others and God himself.    
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Perhaps we should not be surprised that the things Paul says greatly please God are all expressions of our love for others and love for God.  That is basic enough, but the four specific characteristics Paul enumerates are worthy of our careful study – if we want to please God, they are among the highest goals for which we can aim.

The men and women who constitute our first responders – the police, fire, paramedics and other public servants –  selflessly accomplish an untold amount of good for which we all can be grateful. The majority of those first responders have answered a call in which they put others before themselves and they are often the most trustworthy people we can find.

But this blog post is not about our societies’ first responders, but our personal “first responses.”  It is a fact of human psychology that our first responses in many situations are often anything but trustworthy. Think about this for a moment. If someone were to suddenly insult you, throw a rock at you, or to kick your new car, what would your first response be –  to immediately retaliate verbally or in some other way?  For most of us the answer is probably yes – whether we would eventually calm down and restrain ourselves or not.  Perhaps there are a few people whose first responses to negative or provocative stimuli are always calm and rational, but I have not personally had the honor of meeting any of them.

What I do know, and what you probably have found as well, is that in all too many situations in life, no matter what our level of sincerity or dedication to our beliefs, our first responses are often not our best responses. People often talk about “trusting our first instincts,” but like it or not, our first reactions to problematic situations and stimuli are usually those hardwired into our human nature and almost always wrong.  Anger, denial, justification of our behavior, shifting of blame, and countless other negative first responses are the stock-in-trade of human psychology.

So whenever the potential for a problem occurs or some kind of interpersonal difficulty actually arises, we do need to focus on our responses and not just let them happen.  There are several things we can do in this regard.  Consider the right responses involved in a physical emergency situation. First response organizations advocate three essential steps at such times:  (A)ssess the situation, (C)all for help, (T)alk to people who have been affected, calm them, and address their needs.  These three “A.C.T.” steps can be utilized spiritually in our interpersonal relations just as much as they can be used in physical situations –  a fact we see frequently in the wisdom found in the Bible’s book of Proverbs.

(A)ssess the situation: Our first responses are often the wrong ones because we follow human impulses without considering their outcome.  Many statements found in Proverbs urge us to avoid that.  For example, “the one who acts hastily sins”  (Proverbs 19:2 Holman) refers to the need to assess situations carefully before acting, and “do not answer a fool … answer a fool” (Proverbs 26:4-5) likewise counsels us to remember that different responses are needed in different situations. We must assess first, but once it is clear that we have a problem, we should move to the next step.

(C)all for help:  First responders urge people to call 911 or their local emergency number to get help as soon as they see what the problem is and confirm the seriousness of its nature.  When it comes to getting our spiritual responses right, as soon as we realize we have a problem, prayer should likewise be our first call. Proverbs assures us that “The LORD is far from the wicked, but he hears the prayer of the righteous” (Proverbs 15:29), and this especially applies in any spiritual emergency situation where we need help to respond in the way we should. God is the ultimate first responder and as Christians we should make it a habit to seek his help in quick silent prayer, whenever possible  before our interpersonal problems escalate.

(T)alk to people who have been affected, calm them, and address their needs: This emergency situation technique can certainly be utilized when we are faced with difficult interpersonal situations. Being aware of the natural prevalence of wrong first reactions in our own lives can help us to be mindful of the need to help others through their own first reactions.  We do this by first working to calm them rather than reacting in such a way as to make the situation worse.  Proverbs makes this point very clearly: “A gentle response diverts anger, but a harsh statement incites fury. The wise speak, presenting knowledge appropriately…” (Proverbs 15:1 ISV).  Just as a first responder will work to help with people’s needs in a physical emergency, we can also focus on the needs of the other person with whom a problem has developed rather than concentrating on our own hurts and  perceived needs.
  
These may all be basic approaches to working with situations such as arguments, accidents, misunderstandings, and other problems that may occur in our lives, but their simplicity makes them all the more effective if we can learn to utilize them.  First responders urge us to “A.C.T.” when physical problems occur that are of an emergency nature.  In the sphere of everyday interpersonal problems, remembering the  acronym “A.C.T” can also help us –  before our problem circumstances get to the level of a spiritual emergency!

​MannaBooks –  the free mobile phone application that offers the ability to both read and publish Christian books and devotionals.
 
Launched in 2018, MannaBooks is a relatively new ministry based in Abuja, Nigeria.  Founded by Anthony Joseph and Gideon Oyediran, it is a non-denominational Christian ministry aiming to serve the whole Christian community.  

What makes MannaBooks different, and the reason you need to know about them, is the unique approach they have taken to publishing the gospel.  As their website explains, “Our mission is to make great Christian books available to the world.”  This goal is being accomplished in both established and novel ways.  First, MannaBooks produces a free app that works on any recent android smartphone (4.4 and up). The app not only allows searching their catalog for Christian books and downloading and reading them, but also provides access to tools and help for Christian writers to publish their work through the MannaBooks platform.

Looking at these aspects individually,  the MannaBooks app functions smoothly and with most of the “bells and whistles” that can be found on the best e-book readers.  It is a cleanly designed program and very straightforward to use.  Rather than just being lumped together in a jumbled “catalog,” titles can be selected from a number of useful categories.  The reader uses the ePub e-book format and displays books flexibly for comfortable reading, so font size, layout, and background color can all be customized.

Although selection is not yet extensive on this new platform, there are a number of good books already available (including all of our LivingBelief and TacticalBelief e-books) and more titles are being added all the time. Current titles include classics like The Pilgrim's Progress as well as works by  selected modern Christian writers.  All the books in the current selection are free, and although selected titles will be added for purchase as time goes on, free Christian books will always be featured. Audiobooks are also planned, as is an iOS application for iPhones. 

The second aspect of the MannaBooks app is equally impressive, and perhaps unique. The free services available through the app and website help Christian authors to prepare and publish their works. In an area of publishing already crowded with established authors, MannaBooks publication services can be a tremendous help for new authors trying to get their work out who may find it difficult to meet the costs associated with self-publication. 

Once written and prepared for publication, the app also gives authors a platform to share their books with a focused audience that will be interested in them.  Basic publishing services are offered free, and premium services like book distribution and editing, ePub conversion, cover designs, and ISBN registration are also offered to authors.  A book publishing arm of MannaBooks, where new titles that do exceptionally well on the app can be published physically, is also planned. 

For those not involved in Christian writing themselves, the MannaBooks app is still worthwhile in giving readers access to a growing array of Christian books and devotionals on the go. The app is great for use during commutes or at any time and is an excellent way to be able to have a Christian library with you without having to carry a bulky laptop or e-book reader. There is no cost for the application or for downloading any of its free books, which may be a blessing for many people around the world.

So this is an app that deserves to succeed in its goal of making Christian books available to people everywhere, and we might think about ways in which we can help bring that success about. MannaBooks staff members are working as volunteers to make the project possible, so consider contributing to MannaBooks to aid its development. Even by simply downloading and using the free app you can help support this worthwhile ministry.  By doing so you will have a dedicated Christian e-book reader on your phone with access to many free titles, and you will also be helping to provide an audience for Christian writers everywhere. 

You can download the free MannaBooks e-book app directly to your phone from the Google Play Store, here, and from the Apple App store soon.

“The heart of the righteous weighs its answers, but the mouth of the wicked gushes evil” (Proverbs 15:28).
 
We don’t always think about words as having “weight,” but they do – whether they represent “weighty” thoughts or not.  Putting this fact another way, although we may sometimes use the expression “all words and no action,” the truth is that all words are actions that create reactions.  That is why, in the expression used in Proverbs, the heart (mind) of the righteous weighs its answers before speaking them. 

We all understand that just because something comes into our mind doesn’t mean it should come out of our mouths, yet most of us fall down in this area to some degree.  Perhaps because there is more of a time-lag involved, we tend to do better in what we write. How many times have you typed an email or text message and then thought better of it, or at least made changes before clicking “send”?  Yet the spoken word seems to occur at closer to the speed of light – no sooner do we think something than all too often we hear ourselves saying it.  But it doesn’t have to be that way.  We can learn to stop and weigh our words before speaking them if we choose.

We weigh physical things such as recipe ingredients on a scale to make sure they are enough for what is needed, but not too much.  Weighing our words is the same because we can err by saying too much or too little.

On the one hand, we can err in not saying enough – in not verbalizing appreciation in our lives (Psalm 107:8-9, etc.), in not speaking up to help others when we should (Proverbs 31:9, etc.), and in many other ways.  Matthew 18:15 alerts us to one of those situations: “If your brother sins against you, go and tell him his fault, between you and him alone. If he listens to you, you have gained your brother.” If we fail to do this, we fail in our relationship.  Weighing our words involves thinking about this kind of thing – asking ourselves if we have said what we should say in a given situation.

On the other hand, saying more than we should is an even more common problem – and often the most serious.  Once again, there are numerous ways this can occur.

Sometimes saying too much is just a matter of too many words.   As the book of Proverbs puts it, “When words are many, transgression is not lacking but whoever restrains his lips is prudent” (Proverbs 10:19).  Depending on the circumstances, not saying too much may even mean not saying anything at all – as Proverbs also tells us: “Even a fool is thought wise if he keeps silent, and discerning if he holds his tongue” (Proverbs 17:28) – a thought that is sometimes humorously worded “Better to remain silent and be thought a fool than to speak and to remove all doubt.”    But although not speaking at all may only apply in occasional and extreme situations, the Bible does stress that we should “Avoid godless chatter” (2 Timothy 2:16), and this may be an area in which we should all weigh our words.

Sometimes saying too much is not just about the number of words spoken, of course, but about the harmful nature of even a few words spoken in anger or frustration.  We have all heard the advice to “count to ten” before saying something when we are angry or upset, but counting may just be delaying our reaction.  What we really need is to weigh the words before they are spoken – to assess the probable results before we speak – and that’s what Proverbs 15:28 is specifically talking about. 

We may understand that relationships are often broken or damaged when things are said that are better left unsaid,  but such “unweighed” words do not just include hurtful things such as unjust criticisms or angry retaliations; they can also include gossip, lies and exaggerations that hurt others (Psalm 34:13).  Although we may not think of it this way, the use of irreverent, vulgar, or profane speech can also hurt both ourselves and others.  That is why the apostle Paul urged, “Do not let any unwholesome talk come out of your mouths, but only what is helpful for building others up according to their needs, that it may benefit those who listen” (Ephesians 4:29).

There are even other circumstances where not weighing our words can lead to problems, not through saying something wrong, but perhaps through committing to do things we can’t or don’t do, for example. The book of Ecclesiastes tells us in this regard that: “It is better not to make a vow than to make one and not fulfill it. Do not let your mouth lead you into sin” (Ecclesiastes 5:5-6).
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In these and many other ways we can fall down spiritually if we do not think about what we say before we say it. That may be difficult for most of us, but it’s why we should strive to weigh our words continually. As the apostle James wrote: “my beloved brothers: let every person be quick to hear, slow to speak …” (James 1:19 ESV), and we should never forget the warning that Jesus himself gave: “I tell you, on the day of judgment people will give account for every careless word they speak” (Matthew 12:36).  If we need one, that’s a very good reason to weigh our words before, rather than after, they are spoken.

The subject of which Biblical laws apply today can be confusing for many Christians. This is because some claim a great many of the laws given to ancient Israel still apply today while others claim none of them do and that under the new covenant (Jeremiah 31:31-33) believers are only responsible for fulling the “law of Christ” (Galatians 6:2) or the “law of love” (Matthew 22:37-40; James 2:8).

To come to a sound biblical answer to this question we must first understand that the laws given to ancient Israel were of different types (Jeremiah 7:22-23; Hebrews 8:13):

1. The ritual or sacrificial laws.  Of the more than 600 laws found in the Old Testament, the great majority are the ritual laws pertaining to the temple, its priesthood, and sacrifices (see Leviticus 16:18-19, for example). This is the easiest category to deal with as the New Testament unequivocally shows that these laws foreshadowed the work and death of Jesus Christ and were fulfilled by him as the ultimate sacrifice (Hebrews 9:11-14).

That is why the apostle Paul draws a clear distinction between the ritual laws of the Old Testament and the spiritual or moral laws (see below) in verses such as this: “Circumcision is nothing and uncircumcision is nothing. Keeping God’s commands is what counts.” (1 Corinthians 7:19).

2. The civil or governmental laws. These laws were given for the civil administration of the physical nation of ancient Israel (see Deuteronomy 24:10-11, for example). The purpose of many of these laws was to provide an identity for Israel as the people of God and to separate them from the pagan nations around them. Because we do not live under the government of ancient Israel, these laws do not directly apply to us today. In fact, rather than being called to be separate from the nations, Christians are called to carry the gospel “into all the world” (Matthew 28:19).  Yet the principles behind many of these laws can still be applied today in keeping ourselves separate from the sinful aspects of the societies in which we live (2 Corinthians 6:17) and in other ways.

For example, the Old Testament civil law states that the people of God were not to muzzle an ox, but must allow it to eat as it was used to thresh the grain (Deuteronomy 25:4).  In the New Testament, Paul uses the principle behind this law to show that it is not wrong for a minister of the Gospel to be supported by the work he does.  Here, and in other cases, Paul argues from an old civil law to a modern application of its principle.

3. The spiritual or moral laws.  These are actually a minority of the laws of the Old Testament, yet they are the most important (see Exodus 20, for example). The Ten Commandments are particularly vital because they summarize the moral or spiritual laws given to Israel, and many scholars feel that there is clear biblical evidence of all ten commandments being understood before the nation of Israel came into existence. We certainly find them being followed in the later writings of the New Testament, which shows that they were not like the sacrificial or governmental laws pertaining to Israel alone and that they continued beyond the death of Christ (see Ephesians 6:1-2, for example). As a result, we can say that the spiritual or moral laws found in the Old Testament transcend time and space and are perfectly applicable today. 

We may have heard that all we have to do as Christians is to love God and our fellow humans, but the spiritual or moral laws show us how we do that.  That is why the apostle John (the “apostle of love” himself) tells us “this is love for God: to keep his commands. And his commands are not burdensome,” (1 John 5:3).

Although the ritual laws of the Old Testament were fulfilled by Christ’s sacrifice, and the civil laws of Israel are no longer applicable because the church is not a separate physical nation, the basic moral laws of the Old Testament are clearly reflected in the New Testament (Romans 13:8-10; Colossians 3:5-10, etc.).

In many cases we can also learn valuable principles from the other types of laws found in the Old Testament – which is why Paul tells us that “All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness” (2 Timothy 3:16 NKJV).  But Paul is equally clear in showing that the Christian should not become enslaved to laws that were fulfilled or no longer apply (Galatians 5:1-3).

So the Bible shows that the moral principles found in the Old Testament and reaffirmed in the New Testament are valid for us today and guide us in living out the new life to which God calls us (Galatians 5:16-26).

Today, Sunday September 22, is widely observed as Freedom Sunday – a day dedicated to stopping the human trafficking and slavery that is rampant in the world in which we live. 

Many people think of slavery as something of the past, but the problem is far greater than is often realized in our own age.  It is estimated that there are now over 45 million people enslaved throughout the world – actually more than at any other time in history! 

Modern slavery is also incredibly widespread.  Slavery or human trafficking for the purposes of slavery has been detected in 167 countries of the world.  This includes Western nations such as the United States and Great Britain, but 58 percent of people in slavery are living in just five countries: India, China, Pakistan, Bangladesh and Uzbekistan. The International Justice Mission, which organizes the annual Freedom Sunday efforts, also lists Guatemala, Bolivia, Dominican Republic, Ghana, Uganda, Kenya, Thailand, Cambodia, and the Philippines as being particularly problematic.  Even this long list does not include totalitarian regimes such as North Korea where virtual slavery as political punishment and repression is also a fact of life.

Slavery can take many forms.  Although modern slavery includes people literally being owned by other people – just as in the past – it more often takes the form of people being exploited and completely controlled by others, without the possibility of escape. But in all cases it involves the use of kidnapping, trickery, lies or violence to force a person to work for little or no pay – often in demeaning and destructive circumstances.  Even apart from the physical dangers involved for those who are kidnapped or manipulated by traffickers, the psychological and emotional problems suffered by those enslaved are often devastating.

As a result of the horrendous nature and extent of the problem, many governments are acting to curb human trafficking and slavery, but the sad truth is that nowhere near enough is being done to truly eradicate this curse.  In countries where the problem is most pronounced, the governments themselves often turn a blind eye toward what is happening. Yet there is much we can do as individuals. 

Four Ways to Fight

Consider the following four possibilities for involvement in the fight against slavery:

Educate Yourself:  It is hard to successfully fight an enemy we know little about. But educating ourselves about modern trafficking and slavery is relatively simple and can supercharge our own desire to fight these evils.  Take a few minutes to read about the basic facts of slavery today by looking at the Wikipedia article on Slavery in the 21st Century  or at the information on websites such as those of Anti-Slavery International or International Justice Mission.

Spread the Word:  This weekend, thousands of churches around the world will dedicate part or all of their services to share stories and facts about the reality of slavery and to urge congregants to get involved in the fight.  If we have educated ourselves in relation to the problem, there are various ways (using social media, for example) in which we too can spread the word as individuals.
  
Support Organized Efforts:    Anti-Slavery International  and the International Justice Mission are leading the fight internationally against slavery, though there are other organizations also doing valuable work in this area.  Checking out their websites may give you ideas for ways you can support this kind of organized effort.

Pray:  Even if we do nothing else in the fight against slavery, we certainly can, and should, pray for those actively working to stop the problem at different levels, especially those working in law enforcement and international justice.  We can also pray for the eyes of those in positions of authority around the world to be opened to see the evil of slavery and what must be done to end it. 

Free the Oppressed

As Christians we should take seriously the many biblical injunctions to help those who are oppressed.  Isaiah 1:17  tells us: “Seek justice and defend the oppressed” and Isaiah 58:6 shows us that even our spiritual activity can be meaningless if we do not do what we can in this fight: "Is not this the kind of fasting I have chosen: to loose the chains of injustice and untie the cords of the yoke, to set the oppressed free and break every yoke?”  The fight for freedom is ongoing and applies just as much to us today as it did to those who fought to curb slavery in the past.

We are familiar with the legal requirement that a person must promise in court to tell “the truth, the whole truth, and nothing but the truth,” and certainly the Scriptures clearly and repeatedly teach that lying –  saying something that is untrue –   is wrong (Psalm 31:18, 63:11, 101:7, 119:29, Proverbs 6:17, 12:22, 19:5, 9, Zechariah. 8:16, Ephesians 4:25, 1 John 2:21, Revelation 21:27, 22:15 to mention only a few examples!). But, apart from legal contexts where we promise to tell the whole truth, does the Bible teach that we must always tell all the truth – that it is lying if we do not speak everything we know about a situation?

In past articles we have shown the Scriptures make it clear that it is not wrong to word statements and answers in such a way that an impression will be created that protects innocent individuals who might be harmed if we were to tell the whole truth in a given situation.

This is the kind of situation posed by the classic moral question of “Should a person give a full and true answer if asked if they know the whereabouts of innocent individuals being hunted by those who would clearly harm them” (as in World War II Nazi hunts for Jews in hiding)?  Most Christians can see the need for withholding known facts in situations like this, and there are biblical precedents for such behavior.

The story of the midwives protecting the newborn male Israelites in Egypt (Exodus 1:15-21) and the woman Rehab protecting the Israelite spies (Joshua 2:4-6, 6:17, 25) are two such cases.  But the clearest example of this is where God himself is said to have instructed the prophet Samuel to tell King Saul that he was going to Bethlehem to offer sacrifices and to omit the detail that he would anoint the young David as king while he was there (1 Samuel 16:1-5).  Had Samuel told all the truth to Saul in this situation, Samuel’s life may well have been endangered, and at the very least he would probably have been blocked from doing what God had instructed him to do. A similar situation is found in Jeremiah 38:24-27 where the prophet Jeremiah, although asked, does not repeat all the details of a conversation that could endanger him. 

But while it is relatively easy to see the morality of withholding information in such cases, what about situations where lives are not endangered, but telling everything we know may cause unhappiness if not actual harm?  We must be particularly careful in situations such as these, but once again there may be biblical precedent to guide us.

Genesis 18 tells the story of how the patriarch Abraham was visited by three “men” – one of whom was clearly God himself in human form (Genesis 18:13-33).  In this well-known story, the Lord announces to Abraham that despite his advanced age (Abraham was some 90 years old at this time), God would give him a son and heir.  Hearing this, Abraham’s wife, Sarah, who was nearby “… laughed to herself, saying, ‘After I am worn out, and my lord is old, shall I have pleasure?’” (Genesis 18:12 ESV).  

We are then told that the Lord asked Abraham “…Why did Sarah laugh and say, ‘Shall I indeed bear a child, now that I am old?’” (vs. 13).  Interestingly, the Lord did not repeat Sarah’s exact words or her complete statement, only what was necessary for his purposes.  He did not repeat Sarah’s specific comments on her own condition or Abraham’s, which would have been embarrassing and perhaps hurtful if repeated.

This would seem to be a clear example that it is sometimes not wrong to withhold the whole truth from someone – without saying anything untrue – when all of the truth might be hurtful or distressing.  In exactly this way, as parents we might not give our young children all the facts of a medical report or what a doctor tells us regarding a child’s illness. 

It is true that in withholding part of the truth we may sometimes be creating a situation in which people may get the wrong idea regarding given circumstances.  So in these cases we must always be sure that we are withholding facts for the sake of others – not to protect ourselves or for our own advantage in some way.

We see this careful withholding of information in the Gospel accounts of the life of Jesus.  John’s Gospel tells us that prior to a religious festival in Jerusalem Jesus told his family members: “You go to the festival. I am not going up to this festival, because my time has not yet fully come” (John 7:8).  However, a few verses later we read that “… after his brothers had left for the festival, he went also, not publicly, but in secret” (John 7:10).  The secrecy involved in Jesus’ actions indicate that he may well have gone separately in order to protect his family members from the danger he knew he might bring on them, but John makes it clear that in order to protect them in this way it was necessary for Jesus not to tell them all the truth regarding his plans at that point.
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We do not have the perfect character and wisdom of the Son of God, of course, so scriptures such as these are not invitations to “juggle with the truth” using our own human understanding as we go through life.  But what the biblical examples do show us is that sometimes it is not wrong to withhold specific information that might endanger, hurt, or embarrass others. The Bible shows that, of itself, is not lying.  

We take idioms for granted in our own language. When someone says, “It’s raining cats and dogs,” we don’t expect to see falling animals – we understand that words used in idioms don’t have their usual individual meanings and that the expression has taken on a new significance altogether.  So we easily understand the idiom to “see the light” as meaning simply to understand or the expression to be “in hot water” to mean to be in trouble.  

This use of idioms is common in most languages and when it comes to the Bible, ancient Hebrew was no exception. In fact, the Old Testament is particularly rich in this regard.  A great many Hebrew idioms have to do with body parts –  especially the face, hands and feet –  and these are often “guessable” in context even if they sound strange to our ears – as when we read “his face was fallen” (Genesis 4:6) and we sense the meaning is that the individual was sad.  To take a couple of other simple examples, in the Old Testament to have “clean hands” is to act purely (Psalm 24:4) and to have “closed hands” is to act selfishly (Deuteronomy 15:7). 

These examples may make sense to us, but at other times it is not quite so easy to see the underlying meaning of Hebrew expressions.  The idiom “his nose burned” means “he was furious” (as in Genesis 30:2), and the expression “the length of two noses” means “to be patient” (as in Exodus 34:6 and elsewhere).  Fortunately, translators usually make such expressions understandable for us, and the more modern the translation, the more idioms tend to be translated with modern expressions rather than literally.

An example is found in 1 Samuel 24:3 where the Hebrew expression “to cover his feet” is translated literally, word for word, in the King James Bible (KJV), but more modern versions translate the meaning “to relieve himself,” as we find in the New International Version (NIV) and English Standard Version (ESV). While the KJV translates the Hebrew expression “having uncircumcised ears” literally in Jeremiah 6:10 and elsewhere, the NIV and ESV translate the idiom accurately as “not listening.”

This kind of idiom-to-meaning translation is particularly important because idioms can confuse us even though we may think we understand them.  We may know that in Hebrew the idiom “hearts and kidneys” (KJV “hearts and reins”) means what we would call our “thoughts and emotions.” But even knowing that “hearts” means “thoughts,” we may miss the fact that the Hebrew expression “heart lifted up” does not always mean to be “happy” (as in 2 Chronicles 17:6), but can also mean “prideful” (as in Deuteronomy 8:11-14). 
 
Again, most modern translations help us make sense of idioms such as the ones we have looked at, but they will also sometimes leave idioms untranslated. This is particularly true in the New Testament – and especially in the Gospel of Matthew which was likely originally written in Hebrew.  We see this throughout Matthew when he speaks of the “kingdom of heaven” as opposed to the “kingdom of God” as we find in the other Gospels. In Hebrew, the word “heaven” was used idiomatically for “God” so a true meaning-to-meaning translation would render “kingdom of heaven” as “kingdom of God” in Matthew also. 

Consider another example from Matthew. In Matthew 19:24 we read the famous words of Jesus: “… it is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God.”  Most English translations from the KJV to the NIV translate this verse in this way, but for centuries commentators have disagreed on the origin for the phrase “a camel to go through the eye of a needle.”  Some have speculated that the expression is based on a small “needle gate” next to a larger gate in Jerusalem – the smaller gate being left open at night so that a camel, kneeling down and without its rider, could just pass through.  Attractive as this explanation might sound, there is no proof of it and no historical evidence of any such gate.  In reality, the expression is based on a known idiom.  The Hebrew word gemala translated “camel” does often mean camel, but idiomatically it can also mean a thick rope, and this is more likely the original meaning of Jesus’ words –  that it is easier to thread a small needle with a thick rope (as opposed to a thin thread) than for a rich person to enter the kingdom of God.

At least one modern translation does translate the idiom in this way, and the lesson for us is simple.  No matter how much we may be attached to an older translation of the Bible, such as the KJV, we owe it to our understanding of the Scriptures to at least occasionally read a newer translation.  Certainly no version is perfect, but good modern translations are more likely to translate Hebrew idioms with accurate meanings rather than with word for word translations that are often not fully understandable to the modern reader.  A person who knows biblical Hebrew may recognize the idioms left untranslated in the KJV, but for most readers, a good modern translation will help render those idioms understandably –  rather than with expressions that may require “the length of two noses” to understand. 

Does the Bible teach peacemaking (the avoidance of conflict when it is possible) or pacifism (the complete avoidance of conflict under any circumstances)?  It’s especially confusing for many people because some claim that the Bible teaches the first of these ideas while others claim it teaches the second.
 
Nevertheless, both the Old and New Testament give a consistent picture when it comes to this question, so rather than try to look at all the possible scriptures on the subject we can focus on one or two clear examples.  

In the Old Testament
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One of the clearest examples of the Bible's approach to this question can be found in the story of the patriarch Abram/Abraham – the “father of the faithful” as he is called (Romans 4:11) – and his nephew Lot. In Genesis 13 we read:

“… quarreling arose between Abram’s herders and Lot’s….  So Abram said to Lot, “Let’s not have any quarreling between you and me, or between your herders and mine, for we are close relatives. Is not the whole land before you? Let’s part company. If you go to the left, I’ll go to the right; if you go to the right, I’ll go to the left.” (Genesis 13:7-9).

We need to notice that this was not a simple parting of the ways of the two men.  The “quarreling” that erupted between Abram’s servants and Lot’s was apparently intense (the Hebrew is translated “strife” and “adversary” in other passages).  Although Abraham was the senior family member, he calmed things down even to the extent of allowing Lot to choose the best area and taking what appeared to be “second best” himself.  This is a classic example of peacemaking at its best – where someone in a position to act otherwise nevertheless shows humility and great flexibility in order to avoid strife.

But only a chapter later in Genesis we read that Lot and all his family and servants were subsequently taken captive by raiding kings of four nearby cities, and Abram’s response was quite different:

“The four kings …carried off Abram’s nephew Lot and his possessions … When Abram heard that his relative had been taken captive, he called out the 318 trained men born in his household and went in pursuit as far as Dan. During the night Abram divided his men to attack them and he routed them, pursuing them as far as Hobah, north of Damascus. He recovered all the goods and brought back his relative Lot and his possessions, together with the women and the other people” (Genesis 14:11-16).

So, despite Abram’s obvious desire to avoid conflict when this was possible, in circumstances where peacemaking simply would not have worked and people’s lives were at stake, Abram was willing and ready to use force.  The fact that Abram had trained men ready to fight* but only used them in such circumstances shows Abram was a man of peace, not pacifism.

In the New Testament
 
When we turn to the New Testament, we find this same attitude of avoiding conflict whenever possible – yet with the understanding that this is not always an option.  We find Jesus teaching: “Blessed are the peacemakers” (Matthew 5:9), but also showing that while there are circumstances where the “sword” is not appropriate, there are perhaps others where it is (Luke 22:36).  But it is in the writings of the apostle Paul that the New Testament teaching on peace is most clearly laid out.

First, we should note Paul stresses that God is a God of peace (2 Thessalonians 3:16) and as a result he tells us “Let us therefore make every effort to do what leads to peace” (Romans 14:19).  But in the same letter to the Romans Paul also writes: “If it is possible, as far as it depends on you, live at peace with everyone” (Romans 12:18).   Here Paul clearly indicates that there are circumstances where it is not always possible to live at peace – as when we or others are attacked and need to defend ourselves. In such circumstances, as Paul’s words must mean, the responsibility of peace depends not on us, but on others.  If others will not walk peacefully, then the use of defensive force may become unavoidable.
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Pacifism claims that there are no circumstances where it is morally acceptable to resort to force, but the Bible nowhere clearly teaches this view and gives many examples of the defense of self and others. Certainly we should avoid strife as much as possible in every circumstance. The author of the book of Hebrews makes this clear in saying that we should “Make every effort to live in peace with everyone” (Hebrews 12:14).  But making every effort to avoid strife – loving peace and seeking peace wherever possible – is peacemaking, not pacifism. 

* For more information on the story of Abram's rescue mission, see our blog post "Allies, Preparation and Persistance". 

Our recent e-book production schedule has precluded us from updating our "Books in Brief" review page for a while, but we have finally been able to select a few more titles to recommend to you!  They are the classic The Hiding Place by Corrie Ten Boom, David Jeremiah's recent Overcomer based on Ephesians 6, and the soon-to-be-published Double Crossed, the fascinating true story of the Christian missionaries who played a crucial role in the Allied victory in World War II.

Of course, if you haven't already downloaded our own most recent title, Discovering the Bible, be sure to check that out (see the blog post directly below this one. Like all our e-books, our latest publication is entirely free and free of advertising and does not require any reghistration or email address to download. Simply choose the format of your choice and click the link on the download page. 

Finally, we are happy to confirm that we have almost completed a revised and expanded 2nd edition of our very first e-book, The City on a Hill: Lessons from the Parables of Jesus –  a practical study of all the parables of the New Testament.  Look for the announcement of that 2nd edition soon! 

Even great writers occasionally experience “writer’s block” – the seeming inability to write a few meaningful sentences – despite the fact that they may regularly write thousands of words in a day.  In a similar way, even the most faithful of prayer warriors can experience times when praying seems to be difficult.  There may be different reasons for this –  prayer may become difficult because of feelings of guilt, exhaustion, discouragement, defeat, sadness, anger, or other reasons.  But whatever the cause, if we are finding it hard to pray, there are several simple strategies we can employ to help us get back to God –  back to wanting to pray.  Next time you feel it is difficult to talk to God, consider trying one or all of these techniques:

Get Some Rest

One of the most frequent causes of difficulty in prayer is simple tiredness. Whether it is because we are trying to pray at the end of the day when we are already tired or because of exhaustion resulting from illness or other factors, tiredness greatly impairs our ability to think clearly and to pray effectively. The answer in these situations is often simply to get some rest and try again.  As Psalm 127 tells us: “In vain you rise early and stay up late, toiling for food to eat— for he grants sleep to those he loves” (Psalm 127:2). The God who planned for sleep in our lives knows that sometimes we need rest before we can proceed. Difficulty in prayer at night can often disappear by morning.

Give Yourself a Spiritual Check Up

If difficulty in prayer continues, we may need to take the time to examine our lives and determine that we are not compromising our beliefs in some area. When we settle into a habit of making allowances for thoughts, words, or deeds that we know are not good, we set up dissonance in our minds and our prayer is usually the first thing to be affected.  The book of Genesis shows that the first sin led immediately to a reluctance to talk with God (Genesis 3:8) and, as is often said, prayer can stop us sinning, but sin can stop us praying. In these situations, as we determine to change we find it easier to pray again – and to get the help that true change requires. 

Pray for Others

Sometimes it is our own feelings or problems that, for whatever reason, are pulling back on our ability to pray.  In situations like these it is often helpful to simply try to concentrate on the problems and needs of others (so often so much worse than our own!).  There is something about doing this that makes our own efforts to pray more effective. The book of Job tells us that “After Job had prayed for his friends, the Lord restored his fortunes …” (Job 42:10) and this story perfectly illustrates the way active concern for others pulls us closer to God despite our own situation.

Use a Prayer from the Bible

On occasion, our difficulty with prayer can be that we simply do not know what to say.  Perhaps we feel ashamed for something we have done, or possibly we admit we feel angry with God for something that has happened in our lives.   In these situations, when we just do not know quite how to put our thoughts into words, it can help to simply pray out loud one of the prayers recorded in the Bible.  The prayer outline we call “The Lord’s Prayer” (Matthew 6:9-13) can work well as can Psalm 23, Psalm 51 or one of the other psalms, depending on the circumstances.  Praying these prayers out loud can often help us feel like adding our own words and thoughts as we go along – and that is getting back to where we should be.

Just Pray it!

We began this article talking about “writer’s block.”  Professional writers know they cannot afford to allow themselves the luxury of continuously not writing, and most know that the best way to overcome such a block is to “Just say it!” – simply to make themselves write something.  Just putting the words down somehow gets the creative juices flowing again and while it may not be great literature, it’s usually better than nothing!

Prayer is like that, too.   When we feel unable to pray we often need to “Just pray it!” Pray something – anything –  just to get the process started again.  Using one of the techniques we have looked at can often help us accomplish this. But we should always remember that no matter how awkward or even artificial our prayers may seem at these times, God is more than happy to accept our efforts and even to help us in ways that we may not even imagine (Romans 8:26-27). That’s one of the great things about prayer itself – when it gets hard we can pray for help in praying. And that’s a prayer that God will always answer.
 
* For more information on prayer, download our free e-book Your Call: Using the Direct Private Line of Prayer.  You can download a copy to read on any computer or e-book reader here.

 
Self-esteem is a “hot item” these days.  For several decades we have been told that a strong concept of self-worth is absolutely vital for mental health and wellbeing.  As a result, most Western educational systems now focus on the early development of self-esteem above many, if not most, other goals. 

Unfortunately, the unmodified stress on self-esteem from early childhood onward all too often leads to a false sense of accomplishment. As psychotherapist Jennifer Coon-Wallman has written, the purpose of many school programs is simply “to dole out huge heapings of praise, regardless of actual accomplishment.”

Worse yet, in recent years it has become clear that an unbalanced sense of self-esteem invariably leads to the development of self-centeredness and to social problems that result from that flawed view of the world.  As a New York Times article pointed out as far back as 2002:  “Last year alone there were three withering studies of self-esteem released in the United States, all of which had the same central message: people with high self-esteem pose a greater threat to those around them than people with low self-esteem, and feeling bad about yourself is not the cause of our country's biggest, most expensive social problems.”

It is not that a concept of self-worth is somehow bad, but that self-esteem by itself is not good.  We must be able to balance that concept in order to properly see ourselves in perspective, to properly relate with others, and for society to function properly. 

Interestingly, we see this necessary balance in the Biblical story of the first humans.   The first chapter in the Bible’s first book, Genesis, tells us: “ … God created mankind in his own image, in the image of God he created them” (Genesis 1:26), and this should give us all the fuel we may need for the development of a healthy self-concept.  If we believe what this verse plainly says, we can all rest assured that we are of great worth by virtue of our very nature and that we do not need some kind of fake praise to create an artificial and skewed self-esteem.

On the other hand, the very next chapter of Genesis tells us, with equal clarity: “… dust you are and to dust you will return” (Genesis 2:19).  If knowing that we are the work of the very Creator of the universe is ever a temptation to pride and inordinate self-esteem, this verse quickly puts things in perspective. Knowing that at our very best we are still merely dust that comes and goes like a transient vapor (Psalm 39:5) should prevent us from taking too high a view of ourselves.

In that sense, the story of the creation of humans as recorded in Genesis carries with it a built-in and balanced self-worth prescription that both elevates and restrains our concept of ourselves at the same time.  According to the Bible, both statements – that we are as gods (John 10:34) and that we are as nothing (Galatians 6:3) – are equally true.  Both statements are also equally necessary for individual and social well-being. 

Perhaps some of us need to focus more on one aspect of self-image than on the other, or perhaps we all need to focus on both aspects according to our current state of mind.   When we feel pretty pleased with ourselves or our achievements, it does not hurt to remember that we are still dust, but when we are afflicted by self-doubt and feelings of unworthiness it is always good to remember that we are children of God created for his purposes. 

Simplistic as it may sound, it’s a dual prescription that can prevent arrogance and pride on the one hand and discouragement and depression on the other.  It’s a balanced prescription for the attitude we all need if we are to gain and maintain the kind of self-identity God intends us to have. 

​Acts 9 tells the story of the conversion of Saul, one of Christianity’s greatest early enemies, to Paul - one of the faith’s greatest servants.  The chapter not only tells us that Saul was “breathing out murderous threats” against the early disciples, but also that he was hunting them down and commiting them to prison. 

​As Saul neared Damascus, however, intending to find Christians in that city, Acts tells us that the resurrected Jesus appeared to him, commanded him to go into the city and to wait till he was told what he must do. The account says that for three days Saul was blind, and did not eat or drink, but prayed. Saul’s level of repentance was clearly as deep as humanly possible (Acts 9:1-9).

But that’s the story as we know it, from our perspective – in safe hindsight.  Now think about the story from the perspective of Ananias – a Christian living in Damascus who was well aware of the destruction Saul was wreaking on the faith:

“In Damascus there was a disciple named Ananias. The Lord called to him in a vision, ‘Ananias!’ ‘Yes, Lord,’ he answered. The Lord told him, ‘Go to the house of Judas on Straight Street and ask for a man from Tarsus named Saul, for he is praying. In a vision he has seen a man named Ananias come and place his hands on him to restore his sight’” (Acts 9:10-12). 

It’s difficult to imagine how that instruction really felt to Ananias, but we get a glimpse of his reaction in his reply:

“‘Lord,’ Ananias answered, ‘I have heard many reports about this man and all the harm he has done to your holy people in Jerusalem. And he has come here with authority from the chief priests to arrest all who call on your name.’ But the Lord said to Ananias, ‘Go! This man is my chosen instrument to proclaim my name to the Gentiles and their kings and to the people of Israel’” (Acts 9:13-15).

I think we have to put this in modern terms to even begin to understand the situation. Suppose you were a Jew living in hiding in World War II Europe, and God told you to go meet one of the highest ranking officers of the SS or the Gestapo.  Imagine you lived in Soviet Russia, or today in North Korea, where Christians are routinely executed, and were told to go help the head of the secret police responsible for eliminating Christians.  But look at Ananias’ response:

“Then Ananias went to the house and entered it. Placing his hands on Saul, he said, ‘Brother Saul, the Lord – Jesus, who appeared to you on the road as you were coming here – has sent me so that you may see again and be filled with the Holy Spirit.’ Immediately, something like scales fell from Saul’s eyes, and he could see again. He got up and was baptized” (Acts 9:17-18).

We read over those last few words telling us that Saul “got up and … was baptized,” but imagine Ananias’ feelings waiting to see exactly what Saul would do once his sight was restored. Was this just a trap?  What would Saul do next?  The obedience and faith that Ananias demonstrated in going to Saul and helping to restore his sight were incredible, to say the least. It was an act of faith and bravery equivalent to helping a lion out of a trap. And notice one more detail about the way in which Ananias did this.  It may seem like a small detail until you think it through, but the extent of Ananias’ faith was such that the man not only obeyed God’s instruction, but also fully accepted his enemy by addressing him with the words “Brother Saul.”  The level of Ananias’ faith is seen again toward the end of Acts 9 which records that after his conversion Saul returned to Jerusalem, and that:

“When he came to Jerusalem, he tried to join the disciples, but they were all afraid of him, not believing that he really was a disciple” (vs. 26).  Ananias not only accepted God’s word in faith while it was still unclear what Saul’s intentions were, but also he accepted Saul as a brother.

Ananias is one of the many individuals who, although not mentioned by name in the great “Faith Hall of Fame” found in Hebrews 11, can nevertheless be included in the “all these” mentioned in verse 39 – the many others who are  worthy of inclusion in that honor roll of faith.

The apostle Paul begins and ends his letter to the Colossians on the subject of prayer.  He begins his epistle speaking about how he prayed for the Colossian believers (Colossians 1:3, 9) and ends, directly before the personal greetings that appear at the close of his letter, with a final counsel to his readers on how they themselves should pray: “Devote yourselves to prayer, being watchful and thankful” (Colossians 4: 2).

Military Expressions

To see Paul’s full meaning in this exhortation it helps to understand that here, as in several other places in his letter to the Colossians, he uses military expressions.  In the second chapter of the epistle, for example, Paul says that he is delighted to see “how disciplined you are and how firm your faith in Christ is” (Colossians 2:5).  Here, the word translated “disciplined” is a military term meaning literally to stand “shoulder to shoulder” as in a battle grouping, and the word “firm” means having a solid, immovable front, like a tight battle formation.

In the same way, when Paul writes that we should be “watchful and thankful” in prayer, he returns to this underlying military motif.  The idea of being “watchful” connotes the alertness and vigilance of a sentry on duty, a soldier standing guard at his post, or a watchman on a city’s walls or guarding a city gate.  

There is a lesson for us in Paul’s use of this term.  It brings to mind words of Isaiah from the Old Testament: “I have posted watchmen on your walls, Jerusalem; they will never be silent day or night. You who call on the Lord, give yourselves no rest, and give him no rest …” (Isaiah 62:6-7).

We do not know if Paul had these words in mind when he instructed the Colossians to devote themselves to being “watchful” in prayer, but the intent of both writers is identical.  Isaiah and Paul both make it clear that our prayer is to be continually active and that we should be constantly alert to our own needs and the needs of others.  This is the opposite of unfocused, ritual, or occasional prayer – it is specific, situational, and constant. Isaiah makes this last aspect particularly clear in telling us that we should give ourselves no rest (just like a guard on duty) and even that we should give God no rest!  Paul makes the same point in Colossians 4:2 less poetically, but just as clearly, in stressing that we should “devote” ourselves – a word meaning “to continue without stopping” – to this kind of watchful prayer. 

The Two Halves of Prayer

The apostle then proceeds to say that we should show that we are thankful. For Paul the activities of being watchful and thankful cannot be separated – they are two parts of the same activity of prayer just as inhaling and exhaling are two parts of breathing.   We already saw that Paul continually thanked God for the Colossians in his own prayers (Colossians 1:3) and now he shows that they too should give thanks.  The implication is that we should be no less alert to the things for which we should give thanks – whether they are blessings we or others have received. Nevertheless, Pauls’ stress in this verse is primarily on our own needs and thanks, as he adds, in the very next verse, “And pray for us, too … (Colossians 4:3).

Colossians 4:2 also indicates that our thanksgiving should be constant.  Just as Paul wrote that he and those with him “always thank God … when we pray for you” (Colossians 1:3), so now he implies the same continuity of giving thanks that we saw in his command to “devote” ourselves to asking for our needs.

Although our prayer should be set within praise and other aspects of interaction with God (see our free e-book on prayer), Paul shows in Colossians 4:2 that the two central aspects of prayer are in fact simply asking and thanking.  The two cannot be separated and they form, together, the core of our relationship with God himself.  Asking and thanking are not only the two aspects of prayer that Paul shows we must do, but also – and equally important –  the two things we must do continually.
 
* You can download our free e-book on prayer here.

Although most of the world thinks that before beginning his ministry Jesus Christ was “the Carpenter of Nazareth,” biblical scholars know that it is not at all certain that Jesus was a carpenter. In fact, there are a number of reasons why he probably did not follow that profession, and why he most probably was a skilled worker of a different type.

Before looking at the evidence for the profession Jesus most probably followed, consider the reason that most people presume he was a carpenter.   There is one verse – and one only – in the whole New Testament that directly links Jesus to carpentry.

The Gospel of Mark tells us that when he spoke in their synagogue the people of Jesus’ home-town of Nazareth angrily exclaimed: “Isn't this the carpenter? Isn't this Mary's son and the brother of James, Joseph, Judas and Simon? Aren't his sisters here with us? …” (Mark 6:3). The Gospel of Matthew records the statement a little differently: “Isn't this the carpenter's son? Isn't his mother's name Mary, and aren't his brothers James, Joseph, Simon and Judas?” (Matthew 13:55). This is not a direct statement that Jesus was a carpenter, although if his father was one it would be likely in that culture that Jesus would have followed the family profession.

But this is presuming that the Greek word used in these verses actually means “carpenter.”  In actuality, the word used by both Matthew and Mark was tekton which can mean someone who works with wood but can also signify what we today would call a contractor or house builder.  There is nothing in the immediate context of the two texts that can help us decide which meaning of tekton better fits the profession of Jesus, and we must look at the broader evidence of the New Testament in order to make an educated decision on this.

First, we should consider the fact that it is odd if Jesus made his living for thirty years as a carpenter making furniture or other items out of wood, that there is not a single example in his recorded teaching that uses an analogy or example from the carpenter’s trade.  On the other hand, it is interesting that all the Gospels record Jesus’ continual use of building in his teaching: his  comment on the stone wall that fell down (Luke 13:4), his story of the rich man who built a barn (Luke 12:16-21), the vineyard owner who built a wall (Matthew 21:33), the individual wanting to build a tower (Luke 14:28-30), the individual who built his house on rock as opposed to sand (Matthew 7:24-27), etc.  In fact, the Gospels contain more examples of Jesus using stories based on building than any other single activity.  So when we find one of the disciples commenting to Jesus on the impressive nature of the stones of the temple (Mark 3:1), it is in a way that would be very natural if he were a builder and interested in such aspects of building.

Archaeology also can contribute to our understanding of the possibility Jesus’ trade was actually that of a builder rather than a carpenter.  Good wood was scarce in Judea and was usually imported from Lebanon and too expensive for use by local populations in areas such as Nazareth.  On other hand, good building stone was readily available and even poorer homes were usually built of stone.

As it happens, Nazareth was only three miles from the town of Sepphoris, which was the focus of an intensive building program instituted during the reign of King Herod Antipas (c. 4 BC- AD 39) throughout Jesus’ lifetime.  Herod chose the site as the capital of his government and, as a result of his building projects, this lakeside town became the largest city in the region and was described as “the jewel of all Galilee” by the Jewish historian Josephus.  Importantly, its development doubtless required the involvement of every available tekton in the surrounding area.   So it is extremely likely that both Joseph and Jesus could have worked on this project which needed so many skilled builders.  Sepphoris was a reasonable “commute” from Nazareth and the road between them actually passed by a large rock quarry where most of the stone needed for building the town was obtained.

If Jesus was, in fact, a builder rather than a carpenter, then many of the things said about him in the New Testament may take on an additional layer of significance. When Jesus told the Jews regarding himself that “… The stone that the builders rejected has become the cornerstone…’” (Luke 20:17–18 quoting Psalm 118:22), we may see an analogy that would have especially appealed to Jesus.  It was this thought that came to mind when the apostle Peter spoke of Jesus before the religious leaders of Jerusalem: “This Jesus is the stone that was rejected by you, the builders, which has become the cornerstone…” (Acts 4:11).  In Peters’ first epistle he also writes: “you also, like living stones, are being built into a spiritual house to be a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ” (1 Peter 2:5). Although we might expect Peter to say that believers were being built into a spiritual temple, the word oikos that he uses primarily means a regular dwelling house.

None of this proves that Jesus was a builder rather than a carpenter.  But when we compare the relative lack of carpentry work to the great demand for builders during his lifetime in the very area in which he lived,  the lack of carpentry analogies compared to the many building references in the teaching of Jesus, and perhaps even the  later New Testament spiritual references to Jesus in the context of building, it seems quite likely that Jesus was not a carpenter, but a builder.

Summer is here (in the northern hemisphere, at least!) and we will be going to our summer blog schedule.  Although our sites receive hundreds of thousands of visitors, the summer months of June and July are typically lower traffic months in which we can spend more time producing our free Christian e-books.   

This means that rather than publishing a new post on each site each week, as we do most of the year, we will be alternating blog posts on our two sites – a new post on one site one week, then a new one on the other site the next week. Normal blog scheduling will resume in August.

That still translates as a new blog post for you each week, between our two sites, during the summer months of June and July – so if there is not a new post here you can read the latest one on our sister site here.   

Although we may know the parable of the Good Samaritan (Luke 10:25-37) well, there is an aspect of that story that is easy to miss – one that lies at the very heart of the parable’s message.

Luke tells us that when an expert in the law of Moses asked Jesus what he must do to inherit eternal life, Jesus confirmed that he should follow the biblical injunction to love God and to “Love your neighbor as yourself.”   This prompted the lawyer to ask Jesus “And who is my neighbor?”  – setting the stage for the parable of the Good Samaritan that Jesus then gave.

In this parable, of course, Jesus related that when a traveler was attacked by robbers and left naked and almost dead at the side of a deserted road, a priest and later a Levite traveling the same road both ignored the injured man and continued on their ways.  Only a Samaritan – one of the neighboring group of people hated and despised by many Jews –  who had pity on the injured man and helped him.

At the conclusion of the parable Jesus asked the lawyer “Which of these three do you think was a neighbor to the man who fell into the hands of robbers?” (vs. 36), to which the lawyer correctly replied “The one who had mercy on him.”  We read that Jesus then told him, “Go and do likewise.”

But as we finish our own reading of this parable and move on to the following story in Luke’s Gospel, it is likely that we will miss a profound aspect of this final exchange between Jesus and the lawyer.  Remember that at the beginning  of the story we are told the lawyer asked “who is my neighbor,” but if we look carefully we see that what Jesus asked at the end of the story changes the wording of this question.

It is hard to see this subtle change because it is obscured in most English translations of the Bible.  For example, the NIV –  which we have quoted here –  has ““Which of these three do you think was a neighbor to the man who fell into the hands of robbers?”   By translating this question with “was” –  the verb to be –  the translators made it match the lawyer’s original question “who is my neighbor?”

However, that is not what the Greek of the New Testament actually says.  The word (gegonenai)  used by Luke to record Jesus’ reply to the lawyer literally means “to have become,” and the question should be translated “who became a neighbor to the man?”   This literal translation is found in some carefully done recent Bible versions such as the New English Translation which has “Which of these three do you think became a neighbor to the man who fell into the hands of the robbers?” (10:36 NET, emphasis added).

While this may seem like a small difference in meaning, it is actually a very important one. Jesus changes the lawyer’s question of “who is my neighbor” –  meaning “ who must I regard as my neighbor”–  to “who became a neighbor” –  meaning “who did something that made him a neighbor?”   Consider this difference. “Who is my neighbor” implies only theoretical acceptance of the person. “Who became his neighbor” implies an action that resulted in a relationship being established.  The difference is that of what we believe as opposed to what we do.

To really understand this difference, we must go back to the parable itself.  It is easy to presume that any priest who passed by the injured man must be callous and uncaring, but that is a judgment that may not be true. In the circumstances described in the parable it may be that a priest could accept the injured man as a neighbor but be afraid to do anything to help him.  Even apart from the possibility of being attacked himself, a priest might well have considered the fact that if he touched a dead or dying man he would have been rendered ceremonially unclean for a whole week (Numbers 19:11).   That would have resulted in him having to return to Jerusalem to undergo lengthy purification rituals – leaving his wife and family not knowing why he had not returned home when expected.  According to the priestly system in place at that time, it would also mean that he and his family would lose expected income.  
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So, under such circumstances, it is perfectly possible that a priest could have viewed the injured man as a “neighbor,” and still not have done anything about the situation through selfishness or fear.   Seen this way, we realize that the change of wording Jesus insisted upon in the lawyer’s question was one that taught him –  and all of us who will listen –  that in our relations with others we must be willing to move beyond acceptance to action.  The changed wording teaches us that acceptance alone is not enough –  our neighbor is anyone in need to whom we extend help, anyone to whom we actually become a neighbor.