The setting for the Parable of the Rich Fool begins in Luke 12:1, where Luke describes an unruly crowd of “many thousands” who were “trampling one another” as the came together around Jesus. Nevertheless, Jesus began teaching His disciples to beware of the leaven of the Pharisees (vv. 1-3), having no fear of men (vv. 4-7) and the need to acknowledge Christ before men (vv. 8-12). There is no doubt, that throughout His teaching there were many cries and shouts coming from the crowd (cf. Luke 11:27). However, Jesus only responds to one shout from the crowd on this occasion, the request of a brother, “Teacher, tell my brother to divide the inheritance with me” (12:13). Our Lord, as if provoked by this man, forcibly, roughly responds with, “man, who made me judge of you?” (v. 14). This man regarded Jesus as a mere rabbi or judge, not as the Messiah. While Jesus ignores his request for mediation, He does give him exactly what he, and his brother, need: a lesson on the perils of covetousness.

The primary reason Jesus refuses to grant this man’s demand is that to do so would not have addressed the root cause of the issue, covetousness. Therefore, Jesus says, “Take care, and be on your guard against all covetousness, for one’s life does not consist in the abundance of his possessions” (v. 15). Jesus’ words spell out the evil motive that undergirded this man’s petition, and presumably his brother’s unwillingness to properly disperse the inheritance, “greed” (v. 15 NASB). A lack of contentment, the love of money, and the desire to be rich are “a root of all kinds of evil” (1 Timothy 1:6-10) and serve as the foundation of covetousness. Our beloved brother Paul even goes so far as to equate covetousness with idolatry (Ephesians 5:5; Colossians 3:5). The Lord addresses His words, not only the brothers, but also the crowd and the disciples. Thus, with a broad-brush, Jesus warns all, the rich and the poor, to continually be on guard against succumbing to the temptations of covetousness.

To illustrate His admonition against covetousness, Jesus tells a parable of a certain “rich man” whose land “was very productive” (v. 16 NASB); however, he has a problem. Year after year he has reaped a bumper crop and now has “nowhere to store” his most recent harvest (v. 17). So as he reasons with himself saying, “I will do this: I will tear down my barns and build larger ones, and there I will store all my grain and my goods. And I will say to my soul, ‘Soul, you have ample goods laid up for many years; relax, eat; drink, be merry’” (vv. 18-19). In effect this man was hoarding up his own possessions for his own ease and enjoyment. This is a very sad scene for two reasons. First, his riches have so isolated him to the point he has no one with which to discuss his plans, so he reasons with himself (cf. Isaiah 5:8; Proverbs 15:22). Second, the personal pronouns, “I” and “my,” give away his true inner character. He cared about no one except himself. He is covetous, prideful and selfish. From all outward appearances, he is especially blessed by God (cf. Luke 18:24-26). However, our Lord revels that the “rich man’s” heart is corrupted by a belief that one’s life does consist of and is safe in the abundance of possessions.

It is now that the second character, God Himself (this is the lone example in the parables that the authority figure is God and not a representation) steps into the story declaring, “Fool! This night your soul is required of you, and the things you have prepared, whose will they be?” (v. 20). Ironically, the man who took great pains to care for his material needs turns out to be a spiritual fool. God’s words expose the shallow thinking of this man, revealing his sin and his destiny, which is vastly different than he supposed. The possessions the rich fool had accumulated did not in the end give him life. As Jesus brings the parable to an end, He makes application to anyone “who lays up treasure for himself and is not rich toward God” (v. 21), your fate, He says, will be the same. Rather than setting one’s hearts on riches (cf. Psalm 62:10) a person should be “rich toward God” by doing good with what He has blessed him with (cf. Proverbs 3:9-10; 1 Timothy 6:17-19).

Once Jesus completes His parable, He turns to His disciples and addresses them in verses 22-34. Note that in verse 22 Jesus’ words begin with, “Therefore,” indicating that what He is saying is based upon what He has already been said. The disciples, especially the twelve, were poor people (cf. Luke 18:28; 1 Corinthians 1:25-29), yet, because there are “all forms of greed” (12:15 NASB) they too need to be warned about coveting material possessions of the world, even the most basic, such as food and clothing (vv. 22-30). Rather than being anxious about storing up or acquiring temporal possessions, Jesus repeats a common refrain, store up “treasure in the heavens that does not fail,” as opposed to treasure on earth that does fail to give life. “For where your treasure is, there will your heart be also” (ref. Luke 12:33-34; Matthew 6:19-20).

Questions:

1. Read Luke 12:13-34. Write down any observations, key words and/or questions you have from the reading.
2. In your own words, describe what we know and/or can infer about the man and his brother who interrupts Jesus.
3. Do you think Jesus’ warning to “be on guard for all covetousness” suggests that greed has a variety of forms? Explain.
4. How would you evaluate the actions and attitude of the rich man?
5. During times of prosperity why is it easy to feel secure and at ease?
6. How do God’s words and actions expose the man’s faulty sense of security?
7. How does this parable illustrate that a person’s “life does not consist of the abundance of his possessions”?
8. What does the message of this parable offer a man who has been cheated out of an inheritance and a brother who has an abundance of goods?
9. After telling this parable, Jesus turns to the disciples, who were poor, and addressed being anxious about having even the most basic possessions. How is anxiety related to covetousness?
10. What lesson(s) does Jesus want us to learn by reflecting on birds, lilies and grass?
11.  The solution to covetousness and anxiety is to be “rich toward God” and to store up “treasure in heaven.” What do those two things mean? How are they accomplished?
12. How has Jesus challenged your thinking about possessions, true life, and God’s rule through this parable?

Other lessons in this series: The Persistent Widow, The “Lost” Parables

This parable has its roots in the context of Luke 17:20-37. In this passage, Jesus discusses the coming of the kingdom (vv. 20-21) and the coming judgment against the adversaries who oppose Him and His kingdom, namely the Jews (vv. 22-37).  In view of these coming events, Jesus instructs His disciples to “always pray and not lose heart” (Luke 18:1) Our Lord is not saying that it would be good to pray under such circumstances. Rather, He is saying, in order to not “lose heart” (or “faint” KJV, or “give up” NIV) during such trying times, one must “always pray.” Of course, our Lord’s message provides instructions to the elect in many circumstances through all time and generations. Paul echoed this same command when he, on various occasions encouraged Christians to “be constant in prayer” (Romans 12:12), to “continue steadfastly” in it (Colossians 4:2), praying “without ceasing” (1 Thessalonians 5:17). For this says, “is the will of God for you” (v. 18). Why continue in persistent prayer? Because, as we will see, prayer is the expression of our faith in the Lord’s promise that He will give justice against our adversaries.

Now, that we have established the central lesson to be learned from the parable, let’s turn our attention to the story itself (Luke 18:2-5). The first character Jesus introduces us to is a judge, “who neither feared God nor respected man” (v. 2). Within this wicked man’s jurisdiction were two people: an unnamed, malicious adversary who oppressed an unnamed helpless widow (v. 3). The Lord says that this widow “kept coming to the judge” seeking justice against her adversary. The persistence of her appeals then becomes central to the parable and its meaning.

Although the judge knew the widow’s case was just, he delayed in giving her relief from her adversary (v. 4a). Finally, after some unnamed period, the judge decides to provide this woman with the justice she deserves. His motives are shallow and impure, baseless and selfish. He does not aid the widow based on the merits of her case. Rather, this irreligious, uncompassionate judge answers the widow’s pleas because she was “bothering” him and he did not want her to “beat [him] down by her continual coming” (vv. 4-5). In short, he wanted to rid himself of the widow because she was a nuisance to him.

Next, the Lord says something quite remarkable, “hear what the unrighteous judge says” (v. 6). We might expect Him to call attention to the words and works of the widow, whose example disciples are to follow. However, it is the unrighteous judge and his character, which our Lord makes the central focal point of the parable. The purpose of this is to contrast the judge’s character against the character of God. The judge was unrighteous; God is the “righteous judge” (2 Timothy 4:8; 2 Thessalonians 1:6). The judge did not care for any man; God cares for His “elect” (v. 7; 1 Peter 5:6-7). The judge deferred in bringing about justice because he was uncompassionate; God compassionately delays final judgment to give men time to repent (2 Peter 3:3-9). The judge only acted to reduce his pain; God sent Jesus to suffer agonizing pain of the cross (Philippians 2:5-8). The judge delayed in delivering the widow and restraining the adversary; God “speedily” delivers His people and restrains our adversaries (v. 8a; Psalm 118:5-6). Thus, Jesus teaches that while it was the wickedness of the judge that required the perseverance of the widow, it is the righteousness of God that motivates the saints to “always pray and not [to] lose heart.” Even when our adversary presses us hard, even when we do not immediately see our prayers answered, it is God’s love, it is His faithfulness that causes us to not lose heart but to persistent in prayers to Him.

In closing, our Lord rhetorically asks, “Nevertheless, when the Son of Man comes, will He find faith on the earth?” (v. 8b). I believe what Jesus is saying is, “I’m going to return and deliver you from your adversaries. The issue to concern yourself with isn’t whether or not I’ll fulfill my promise, but whether you will show your faith in Me by persistently praying and not giving up.” Persistent prayer, even when the prayer is constantly the same (ref. vv. 3, 7a) is a sign of faith, not a lack of it. Therefore, our responsibility is to be dedicated people, constantly and faithfully praying to our compassionate and loving Father in Heaven, the judge of all humanity.

Digging Deeper Questions:

1. Read Luke 18:1-8. Write down any observations, key words and/or questions you have from the reading.
2. In this parable we are introduced to three characters: a judge, a widow and an adversary. What images come to mind when you picture these three people?
3. Why do you think the widow is so persistent in request that the judge gives her justice?
4. How does the picture of the unjust judge help us understand the true nature of God?
5. What is it about God’s righteous character that motivates you to persistently pray and not lose heart?
6. Who or what are some adversaries that you face today as you follow Christ?
7. Are your prayers for relief as desperate as those of the widow’s or the elect’s? Why or Why not?
8. In your own words, explain how persistent prayer: 1) protects you from losing heart, and 2) expresses your faith in God’s promises to deliver you from your adversaries?
9. No doubt there are times when we all are tempted to give up praying about someone or for something. How is Jesus encouraging you through this parable to keep on praying and not give up?

Other lessons in this series: The Lost Parables, The Rich Fool

The first two parables, the Lost Sheep (15:3-7) and the Lost Coin (15:8-10), share the same key point; when one sinner repents, God calls for a celebration in heaven (15:7, 10). He is the seeking shepherd whose desire it is to rescue the lost sheep. He is the homemaker who will stop at nothing to find a lost coin. And when they have found that which was lost they call together their friends and celebrate. The obvious application Jesus is making is, if you Pharisee and scribes would do this for a lone sheep or a lone coin, then why not for one lost soul, who is of greater value (cf. Matthew 10:6; 12:9-14).

The third parable is the climax of His three illustrations. The parable of the Lost Son is more touching than the first two because it involves hurting humans and aching hearts, not dumb animals or inanimate coins. Although this parable goes into far greater detail than the previous two, it makes the exact same point. The loving father is God, who rejoices to see the homecoming of his lost son. The first half of the parable focuses on the shameful behavior of the son (15:11-16). The son asks for his inheritance, leaves home for a far country, where he wastes all his money on “prodigal living,” and ends up in near starvation. The middle section (15:14-24) revolves around the son’s repentance, his father’s gracious welcome, and the celebration that ensues for the return of the one that “was lost and now is found” (15:24, 32). It is in the third section of this parable (15:25-32) that an ugly twist is introduced in the form of the jealous older brother who reflected the attitude of the Pharisees and scribes. This jealous older brother would not go inside. He would not eat with his sinful brother or anyone who fellowshipped him, nor would he celebrate his sinful brother’s return. He totally lacked the compassion of the father in the parable and God the Father in heaven. Jesus demonstrates that the older brother, and by extension the Pharisees and scribes, are just as lost as any other sinner when the Father seeks out the older brother to “entreat” him to join in with the celebration (15:28b). The father’s plea, “it was fitting to celebrate and be glad,” is the exact point the Pharisees were missing, which is the real point of this parable. In their joyless hypocrisy the Pharisees refused to share the welcome that God loves to give lost sinners.

All three of these parables share a common thread, a seeker finding what was lost and rejoicing at its being found. In every case, the unrelenting seeker is God, who upon finding that which was lost rejoices with joy inexpressible. This was the lesson the Pharisees and scribes needed to learn. Sinners are to be sought after, not silenced, or segregated. This is the lesson we must take to heart today.

Digging Deeper Questions:

1. What prompted Jesus to tell the three “Lost” parables?
2. Who is represented by each of the central characters and objects in each of the parables?
3. According to the parables of the Lost Sheep and the Lost Coin, how does God respond when one of His valued creatures or treasures is lost?
4. Use five adjectives to describe the joy that God expresses when that which was lost is found.
5. Imagine yourself listening to these parables as one of the people the Pharisees called a “sinner.” What thoughts and feelings might you have experienced as Jesus talked?
6. Let’s look more closely at the parable of the Lost Son. Describe the different ways the younger son brought shame to his family, especially his father.
7. What does the father’s reception of his remorseful younger son reveal to you about our Father in heaven?
8. How can this portrait of God help you feel fully accepted and forgiven by your Father?
9. Instead of ending the story with the celebration of the return of him that was lost, Jesus goes on to describe the reaction of the older son. What additional point do you think Jesus wants to make to the Jewish leaders, and why?
10. In vs. 25-32 what is Jesus saying to His critics who scolded Him for receiving sinners?
11. These three parables teach us that God receives sinners joyously. How has the message of the “Lost” Parables changed your perspective of the lost?

Other lessons in this series: The Persistent Widow, The Rich Fool

In the days of King Ahaz and his grandson Manasseh, Topheth within the Valley of Hinnom was used as the center of Baal worship, and the especially heinous act of child sacrifice (2 Chronicles 28:3, 33:6; cf. Jeremiah 7:31, 19:1-5, 32:35). Later, Josiah defiled the valley (Topheth) in order to make it an unacceptable place as a holy site (2 Kings 23:10).

In the prophetic work of the great prophets Isaiah and Jeremiah, the Valley of Hinnom would be a burial ground where people received God’s curse. Isaiah ends his book by mentioning an unnamed place outside of Jerusalem where God’s enemies laid under His continuing curse saying, “For their worm shall not die, their fire shall not be quenched…” (Isaiah 66:24). One would be hard-pressed to miss the similarity between Isaiah’s words here and Jesus’ own description of “hell” (Gehenna) in Mark 9:42-50. Moreover, Jeremiah also prophesied that the valley would be used as a mass grave for the corpses of the people of Judah who had rebelled against God and thus were killed by the invading army (Jeremiah 7:30-34).

The prior association of the valley with the abominable acts of idolatry and as the dumping ground of the bodies of those under God’s curse, the city of Jerusalem used the valley as the city’s dump heap. By Jesus’ day, the valley, or as it was known by then, Gehenna, would have been a place where one could have seen mutilated bodies, human bones, maggots, flies, worms, and animals ripping flesh off of dead bodies and carcasses. The smell of decomposing and burning flesh along with rotting refuse and garbage conveyed a sense of horror and revulsion.

Jesus’ use of this place as an image of hell was, and still is, a rather poignant example of what awaits those whom disobey God. Such as those who are angry with their brother (Matthew 5:22) and the self-righteous Pharisees along with those who followed their teachings (Matthew 23:15, 33). Since God is the only one who can commit someone to this horrible place, He alone is to be feared (Matthew 10:28).

While the image of Gehenna paints a gruesome and horrific picture of eternal punishment, it is still just that, an image pointing to a reality that is far worse than anything we can imagine. May we heed to the words of Jesus who taught that it was better to take drastic measures now, such as destroying a body part, than to have the whole body destroyed in the fires of Gehenna (Matthew 5:29-30, 18:9; cf. Mark 9:42-50).

Other articles in the Exploring Biblical Imagery Series: Leaven; The Cup; Honey

Positive usages of honey in the Bible build on the aforementioned qualities. God’s word is “sweeter than honey” (Psalms 19:10; 119:103; cf. Proverbs 24:13-14; Ezekiel 3:3; Revelation 10:9-10). Just as honey is sweet on the tongue and good for the body; God’s word is sweeter by far and does more good, not just for the body but for the soul. At least twenty times, God described the great Land of Promise as a, “flowing with milk and honey” (Exodus 3:8, 17; Numbers 13:27; et. al.). The pairing of these two items, “milk and honey,” combine to form a picture of a land of total satisfaction. This also forms the basis of what might be viewed as a stock description for a fertile land of bounteous provisions (cf. Deuteronomy 8:7-8; 2 Kings 18:32).

Ironically, Isaiah reverses this positive symbolism into one of depravation as a result of God’s judgment against Judah (Isaiah 7:10-25). When the sign-child Immanuel was grown, he and all the people would eat “curds and honey” (7:15, 22) because of the devastation that has come upon the land as a result of the nation’s sins. When set against the backdrop of the rest of the prophecy, honey becomes a symbol of depravation and judgment. Honey is also associated with depravation, if not self-denial, in its connection with meager diet of John the Baptist who ate only “locust and wild honey” (Matthew 3:4; Mark 1:6).

Another image associated with honey, used especially by Solomon is the likening of eating honey with pleasurable experiences. He wisely warned that pleasure must be pursed in moderation (ref. Proverbs 25:16, 27; 27:7).  Moreover, he used honey to symbolize sexual pleasure in both the Song of Solomon 4:11, 5:1 and Proverbs 5:3.  Interestingly, it was on the eve of Samson’s wedding that he found honey in the carcass of the lion (Judges 14:8-9; cf. 14:14).  He may be viewing it as an omen of the sexual pleasure that awaited him.

The Bible is full of wonderfully rich imagery and the picturesque descriptions of ‘honey’ rank it as one of the leading examples. The reader can almost “taste” its sweetness, pun intended.

Other articles in the Exploring Biblical Imagery Series: Leaven; The Cup; Gehenna

Leaven (such as yeast) is a type of fungus that, through the process of fermentation makes dough rise. Leavened bread was the staple food for the ancient Israelites. As such, leavened bread was a part of two offerings to God, the Peace Offering (Leviticus 7:11-18) and the Wave Offering (Leviticus 23:15-21).

However, several times the Bible speaks of omitting leaven from bread for religious purposes. The most recognizable of these was part of the Passover celebration. The Jews, under penalty of expulsion, were to refrain from eating leavened bread for seven days (Exodus 12:15). Moreover, leaven was not to be found in their homes, nor in territory of the whole nation (Exodus 12:15, 13:7). This was one of the components in reminding future generations of how God swiftly delivered the people from Egypt (Exodus 12:34, 39). Additionally, leaven was excluded from being a part of other sacrifices offered on the altar (Exodus 23:18; Leviticus 2:11, 6:14-18).

In the New Testament, the imagery of leaven’s ability to completely permeate its host is the basis for both positive and negative teaching. One of Jesus’ parables, The Parable of the Leaven (Matthew 13:33; Luke 13:20-21), He compared His kingdom and it’s workings to leaven that was placed in flour. Thus saying, that just as the leaven would gradually and completely permeate the flour it was placed in, His kingdom would gradually and completely permeate throughout the whole world (ref. Matthew 28:19-20).

But most New Testament usages of the leaven imagery are pictures of negative influence, mainly from sin and false teachers/doctrines. For example, Jesus warned the disciples of “the leaven of the Pharisees and Sadducees” (Matthew 16:5-12; Mark 8:14-21; Luke 12:1-3). At first the disciples thought Jesus was talking about bread, but in fact He was talking about negative influences of the Pharisees teachings and hypocrisy. Likewise, Paul used the picture of leavens’ ability to permeate flour to warn the Corinthians of the ability of unchecked sin to permeate the church (1 Corinthians 5:6). Moreover, Paul called for the Corinthians to expel the leaven of “malice and evil” from among the body in the same way the Israelites expelled leaven in preparation for the Passover and celebrate the feast with the “unleavened bread of sincerity and truth” (1 Corinthians 5:7-8).

Additionally, Paul used the same image to warn the Galatians of the negative influence of a works based religion to spreading among them, eventually corrupting their faith and leading them to fall from grace (Galatians 5:9). The image of false doctrines permeating and corrupting believers may also lie behind the commands to remove leaven from bread during the Old Testament sacrifices. Worship of the true God could not be combined with other gods or religions, just as salvation by grace could not be combined with righteousness by works. Then in both cases, unleavened bread (or dough) would have signified the purity of worship/doctrine that God required.

The image of leaven was used in both positive and negative ways. May we be positive leaven, quietly spreading the message of Christ’s kingdom. On the other hand, may we be people who purge out the negative leaven of false teaching, malice and evil from our lives.

Other articles in the Exploring Biblical Imagery Series: The Cup; Honey; Gehenna

Literal uses of the cup image often carry with it the sense of love, refreshment and fellowship. For instance, in Nathan’s parable in 2 Samuel 11:1-4, the poor man loved his lamb so much he allowed it to drink from his cup. Jesus commended the kindness of anyone who gave a “cup of cold water” even to the least of His disciples (Matthew 10:42; cf. Matthew 25:34-40). Additionally, the Psalmist used the cup to symbolize God’s provisions for His people saying, “The Lord is… my cup” (16:5), “my cup overflows” (23:5) and “I will lift up the cup of salvation and call on the name of the Lord” (116:13).

However, in the judgment passages of both Old and New Testaments, the cup image is most often associated with God’s wrathful judgment against sin. God is pictured as punishing wicked, sinful people by making them drunk from the cup of His wrath (Isaiah 51:17, 22; Jeremiah 25:15-28; Ezekiel 23:31-34; Revelation 14:9-10, 16:4-21, 18:6). The cup of wrath is a particularly dark symbol of God’s judgment, especially when it is contrasted with the generous blessings that come from God’s cup. The bleakness of this picture is enhanced by the fact that it is God Himself who is seen personally handing sinners their destruction and forcing them to drink to their own demise (ref. Psalm 75:2-8).

When we consider the principal use of the cup imagery in the Old Testament as one of wrath, then Jesus’ threefold request of “let this cup to pass” from Him takes on even greater significance (Matthew 26:39, 42, 44). Rather than being a mere request to not die, Jesus’ agony stems from the expectation that He is about to feel the full weight and fury of His Father’s anger toward sin. What is especially poignant is that, because He was sinless (2 Corinthians 5:21), Jesus did not deserve to drink the cup of God’s wrath. Yet he chose to surrender to God’s will saying, “Shall I not drink the cup my Father has given Me” (John 18:11) so that we would not have to drink the cup of God’s wrath for our sins (1 John 2:1-2).

Because Jesus drank from the cup of God’s wrath on our behalf, He offers those who believe in Him the cup of the new covenant saying, “Drink of it, all of you, for this is my blood of the covenant, which is poured out for many for the forgiveness of sins” (Matthew 26:27-28; cf. Mark 14:23-24; Luke 22:20; 1 Corinthians 11:25-26). All who accept Jesus’ sacrifice for themselves will enjoy the “cup of blessings” (1 Corinthians 10:16). But anyone who takes Jesus’ sacrifice lightly or rejects it all together will drink the cup of God’s judgment for themselves (1 Corinthians 11:27-29).

Other articles in the Exploring Biblical Imagery Series: Leaven; Honey; Gehenna

Ephesians 5:1

Be Imitators of God by Comforting One Another:

“Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort, who comforts us in all our afflictions, so that we may be able to comfort those who are in any affliction, with the comfort with which we ourselves are comforted by God.” (2 Corinthians 1:3-4)

God is the ultimate source of comfort, but His comfort is not a means to an end in itself. According to Paul, God’s comfort has a twofold purpose. First, God’s comfort sustains us through our own afflictions. And second, the comfort God gives us serves to empower us to comfort others during their afflictions. When we comfort others by “weep[ing] with those who weep” (Romans 12:15) we are imitating God.

Paul takes the idea of comforting one another, one step further when he reminded the Corinthians that:

“For just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ… [Therefore] If one member suffers, all suffer together… Now you are the body of Christ and individually members of it.” (1 Corinthians 12:12, 26-27).

The Hebrew writer builds on this sentiment when he said:

“Remember those who are in prison, as though in prison with them, and those who are mistreated, since you also are in the body” (Hebrews 13:3).

Why do we comfort one another during times of affliction and grief? Because God has comforted us and because God has united us together as a body of believers through His son, therefore, we comfort one another.

Be Imitators of God by Loving One Another:

“‘A new commandment I give you, that you love one another: just as I have loved you, you also are to love one another. By this people will know that you are My disciples, if you have love for one another.’” (John 13:34; cf. 15:12)

The commandment to love one another was not new; Leviticus 19:18 commanded loving one’s neighbor as oneself (cf. Matthew 22:34-40). However, Jesus’ command was dramatically different. His command called for His disciples to model their love for one another after His love for them. In essence Jesus is saying “imitate my kind of love.” There’s no doubt that the ultimate expression of Jesus’ love for His disciples was His willingness to lay down His life for them. So if we are going to imitate His love, then we must be willing to die for one another (cf. John 15:12-13; 1 John 3:16). But we don’t encounter this situation every day, perhaps, we may never have to express our love for one another this way.

So let’s explore this on a practical, day-to-day level. Again, Jesus said, “Love one another as I have loved you.” Look at how Jesus loved them. He loved Philip even when Philip, after all the time they spent together, just didn’t understand who Jesus was (ref. John 14:8-9). He loved Peter, even though Peter rebuked Him (ref. Matthew 16:21-23). Jesus still loved them all even after they had abandoned Him (ref. Mark 14:27, 31b, 50). So on a practical level, Jesus is saying love one another even when others disappoint you, rebuke you, or turn their back you. Why? Because that is how Jesus loved, and that is how He loves still. But you might be saying, “I can’t do that.” Then you need to hear the Spirit’s word from 1 John 4:20-21:

“If anyone says, ‘I love God,’ and hates his brother, he is a liar; for he who does not love his brother whom he has seen cannot love God whom he has not seen. And this command we have from Him: whoever loves God must also love his brother.”

A claim to love God is a delusion if not accompanied by unselfish love for others. If we are going to be imitators of God, then we must love one another as God loves us. There’s no other way around it.

Be Imitators of God by Forgiving One Another:

“Put on then, as God’s chosen ones, holy and beloved, compassionate hearts, kindness, humility, meekness, and patience, bearing with one another and, if one has a complaint against another, forgiving each other; as the Lord has forgiven you, so you also must forgive.” (Colossians 3:12-13)

Because God, the model of forgiveness, has completely and totally forgiven us of our sins, then as believers we must be willing to forgive one another. This is really about dispensing mercy. Jesus said in Luke 6:36, “Be merciful, even as your heavenly Father is merciful.” James builds on this by saying, “For judgment is without mercy to one who has shown no mercy. Mercy triumphs over judgment” (2:13). The one, who shows mercy, by forgiving one another, will themselves receive forgiveness from God and avoid His judgment (ref. Matthew 6:12, 14-15).

Additionally, in the parable of the Unforgiving Servant (Matthew 18:21-35), Jesus taught that we must forgive because we have been forgiven. In Matthew 18:15-20, Jesus established principles for dealing with a brother who has sinned against you. In response to this teaching Peter asked, “‘Lord, how often will my brother sin against me, and I forgive him? As many as seven times?’” (18:21). Perhaps Peter thought he was being generous in forgiving his brother seven times, but Jesus turns Peter’s generosity on its head by replying that Peter should forgive “seventy times seven” (18:22). To illustrate His point, Jesus tells the parable of the Unforgiving Servant (18:21-35), in which one servant owes his master an astronomical amount of money, an amount he could never repay (18:24-25). However, out of pity his master forgave him the debt (18:26-27). Upon being released, the forgiven servants found another servant who owed him a paltry amount of money (in comparison to what the master had forgiven) and seized him, threw him in prison and would not show his fellow servant the same mercy that was shown him (18:28-30). As things go, word got back to the master; he summoned the forgiven servant and said to him:

“‘You wicked servant! I forgave you all the debt because you pleaded with me. And should not you have had mercy on your fellow servant, as I had mercy on you?’” (18:32-33)

In anger, the master had the previously forgiven servant delivered over to the jailers until he could repay what was established as being an unpayable debt (18:34). Jesus ends His lesson by saying,

“‘So also my heavenly Father will do to everyone of you, if you do not forgive you brother from the heart.’” (18:35)

The sin debt that we owe God is one that we could never repay. In comparison the sin debt that others owe us is minuscule to what God has forgiven us of. Therefore, we can, and must, imitate God by forgiving one another as we have been forgiven. Extending mercy, just as mercy has been extended to us.

Be Imitators of God by Sharing With One Another:

“Whoever sows sparingly will also reap sparingly, and whoever sows bountifully will also reap bountifully. Each one must give as he has decided in his heart, not reluctantly or under compulsion, for God loves a cheerful giver. And God is able to make all grace abound to you, so that having all sufficiency in all things at all times, you may abound in every good work. As it is written, ‘He has distributed freely, he has given to the poor; His righteousness endures forever.’ He who supplies seed to the sower and bread for food will supply and multiply your seed for sowing and increase your harvest of your righteousness. You will be enriched in every way to be generous in every way, which through us will produce thanksgiving to God.” (2 Corinthians 3:6-11)

According to Paul, God was the source of the Corinthians’ abundance of material goods. However, these physical comforts were not given to them to squander on themselves. God blessed them with so much, so that the Corinthians would have an abundance for “every good work” (3:8b) and so that they could experience a great “harvest of… righteousness” through their good works (3:10b). This is the same sentiment in another of Paul’s letters where he said,

“As for the rich in the present age, charge them not to be haughty, nor to set their hopes on the uncertainty of riches, but on God, who richly provides us with everything to enjoy. They are to do good, to be rich in good works, to be generous and ready to share, thus storing up for themselves a good foundation for the future, so that they may take hold of that which is truly life.” (1 Timothy 6:17-19)

And who are we supposed to share our possessions with? Everyone, enemy and friend alike. Listen to Jesus’ words from Luke 6:35-36:

“But love your enemies, and do good, and lend, expecting nothing in return, and your reward will be great, and you will be sons of the Most High, for He is kind to the ungrateful and the evil. Be merciful, even as your heavenly Father is merciful.”

When we share our possessions with others, whether they are enemies, or brethren (ref. Galatians 6:12) we are imitating God, because He is merciful and kind to all men (cf. Matthew 5:44-45). Therefore, we should be as well.

As we conclude, let’s consider Jesus’ words from Mark 5:19, “Go home to your friends and tell them how much the Lord has done for you, and how He has had mercy on you.” Let’s be people who tell those around us of God’s comfort, love, forgiveness, and how He has blessed us richly. But equally important to telling others about these great things is showing others, by being imitators of God, by comforting, loving, forgiving and sharing with one another. May God bless you as you seek to serve Him.

The Thessalonians’ Misunderstanding of the Day of the Lord:

During Paul’s three weeks with the believers in Thessalonica, (Acts 17:1-10) he taught them the nature of the coming day of the Lord (2 Thessalonians 2:5). Paul continued his teaching on this topic and the resurrection in his first epistle (ref. 1 Thessalonians 4:13-18, 5:1-11). When Paul wrote his second epistle he addressed the subject again (2 Thessalonians 2:4-12) because there was some confusion regarding the coming day of the Lord. However, the confusion and misunderstanding was not that they believed that day of the Lord was forthcoming, but rather that it had already come. Read carefully 2 Thessalonians 2:1-3:

“Now concerning the coming of our Lord Jesus Christ and our being gathered together with Him, we ask you, brothers, not to be quickly shaken in mind or alarmed, either by a spirit or a spoken word, or a letter seeming to be from us, to the effect that the day of the Lord has come.”

The faith of some of the Thessalonians had been shaken because they had received a letter, which seemed to be from Paul, stating the exact opposite of what he had taught them (cf. 2 Timothy 2:16-18). Their focus was not that the day of the Lord was looming, they were afraid it had already passed and they had missed it! So, the idea that the Thessalonians misunderstood Paul’s teaching on the subject is not supported by the text.

Paul’s Pleas for the Thessalonians to Work

Within the church of the Thessalonians there was a segment that worked hard to avoid work. During Paul’s three week stay with them (ref. Acts 17:1-10) he taught them that as Christians, they were “to aspire to live quietly, and to mind their own affairs, and to work with their hands.” (1 Thessalonians 4:11) And, “If anyone is not willing to work, let him not eat” (2 Thessalonians 3:10).

Paul also addressed this issue in his first epistle, reminding them of what he had taught them (1 Thessalonians 4:11) and commanding that those who were still idle should be “admonish[ed]” by the church (1 Thessalonians 5:14).

By the time Paul wrote his second epistle, the problem of idleness was still not resolved (2 Thessalonians 3:11). Therefore, the situation called for Paul’s strongest words on the issue:

“Now we command you, brothers, in the name of our Lord Jesus Christ, that you keep away from any brother who is walking in idleness and not in accord with the tradition that you received from us. For we hear that some among you walk in idleness, not busy at work, but busybodies. Now such persons we command and encourage in the Lord Jesus Christ to do their work quietly and to earn their own living.” (2 Thessalonians 3:6, 11-12)

Why does Paul tell the church to “keep away” from idle brethren? Because of their hardheartedness toward apostolic authority. Paul has repeatedly taught the Thessalonians to work and earn their own living but, there were some who simply refused to heed his teaching and remained idle. The end result was that the church was to “keep away” from, or “withdraw” themselves, from such rebellious people.

So what did we learn? The Thessalonians’ misunderstanding about the coming day of the Lord was not that it was eminent; rather, they their faith had been shaken, believing that it had already passed. This misunderstanding did not have any bearing on the idleness of some in the church. Rather, this had been an issue among the believers there in Thessalonica from the very beginning of Paul’s ministry there.

It’s my hope that this short study has helped further you knowledge and application of the scriptures and especially the church of the Thessalonians.

When Bill is asked about his son, he is honest in describing the situation and urges everyone to do all they can to help restore his son to faithfulness. On the other hand, if anything is said to Fred, he immediately becomes defensive and makes excuses for his son. While Bill wishes people would be more direct in dealing with the soul-threatening sin in his son’s life, Fred continually worries that someone is going to say the wrong thing to his son and “offend” him.

There are a lot of “Bills” who understand the danger their erring children are in and seek the help of all. But tragically, there are far too many “Freds” who seem so worried about the feelings of their children that they make excuses for them, cover up for them, perhaps trying to keep people from even finding out about them and become resentful toward those who do try to help.

When people are overtaken in sin fellow-Christians have an obligation to restore them (Galatians 6:1; James 5:19, 20). As parents, we must make certain that we do not stand in the way of those seeking to restore the erring. To carry it even further, are the parents themselves excused from the obligation to “restore such a one”? It has to be truly heart-breaking and gut-wrenching for a parent to see the church withdraw from one of their children (ref. 1 Corinthians 5:1-13; 2 Thessalonians 3:6-15), but a parent who has the proper faith in God and a true love for his child rejoices that others care enough about their child to follow God’s plan. Though painful, they trust that the desired end is that “his spirit may be saved in the day of the Lord Jesus” (1 Corinthians 5:5).

Let us love our children; seek to train them when they are young and then remember two things if they should choose not to remain faithful:

1. We must love Jesus (and His teachings) even more than our children (Matthew 10:37).
2. Our love for our children is a very shallow love if it does not extend to their souls.

Parents, please think carefully about this painful subject. Do not ever allow your love, pride, embarrassment, shame or anything else to stand in the way of that which is needed to bring your child to repentance.

A big thanks to my friend John Gibson for allowing me to post his article. You can find more God-honoring material from John at www.pepperroadchurch.org.

I recently had the opportunity to sit down with Ralph Walker and discuss various aspects of the Lord’s Supper. Ralph preaches for the Henderson Boulevard church of Christ in Tampa, Florida. In addition to his church work, he also serves as director of Public and Alumni Relations for Florida College.

I’m going to go ahead and share our conversation in its full length until I can set aside time to break it up into smaller bites and complete a transcript of our conversation. I hope this will help to edify you as you seek to serve God.

Late Tuesday night (November 1, 2011), the United States House of Representatives voted 396-6 to reaffirm the phrase, “In God we trust” as our nation’s motto. The motion (H.CON.RES.13) not only reaffirmed “In God we trust” as our official motto but also encouraged the public display of it in all public buildings, public schools and other government institutions. (You can read more about this story from: FOX; Washington Post; and the New York Times.)

While this is a laudable measure, God has a word for us through His Son:

“Why do you call me Lord, Lord and do not do the things I tell you?” (Luke 6:46)

America, wake up. There’s more to trusting God than just paying lip-service to Him by putting His name on our money and our buildings. We have to first put His name in our hearts, and do what He says to do, before any of this other stuff matters.

Don’t let “In God we trust” be a hollow declaration of allegiance to God. Rather, make it the summation of a faithful life of obedience to Him.

Do you agree or disagree? Let me hear from you by either leaving a comment below or emailing me at clay@claygentry.com.

Until next time, keep the faith.

Here is a link to a longer article that I wrote on this subject: In God We Trust?

Today is October 21, 2011, and according to Harold Camping, the Lord is supposed to return today… again. You might recall that back earlier this year, Harold Camping predicted that the Lord would return on May 21^st, well obviously He didn’t (Matthew 25:31-46; 1 Thessalonians 4:16).

It’s little wonder that the likes of Harold Camping and other date setters are unsuccessful in predicting the Lord’s return, because the Lord Himself, in characterizing His return by saying,

“Watch therefore, for you know neither the day nor the hour” I will come (Matthew 25:13). 

And, the apostles, Paul and Peter, both established that the Jesus’ return would be unannounced, like a thief coming in the night (cf. Matthew 24:42-44).

“Now concerning the times and the seasons, brothers, you have no need to have anything written to you. For you yourselves are fully aware that the day of the Lord will come like a thief in the night” (1 Thessalonians 5:1-2). 

“But the day of the Lord will come like a thief in the night, and then the heavens will pass away with a roar, and the heavenly bodies will be burned up and dissolved, and the earth and the works that are done on it will be exposed” (2 Peter 3:10).

These passages clearly establish that we cannot know the day, nor the hour, that the Lord will return. However, while the passages clearly show that the likes of Harold Camping and other date setters will always fail in their predictions. They do teach us, that as believers, we need to live everyday as if it is our last day on earth. We must live everyday as if it is the day of the Lord’s return. We need to live every day, as if it is the last day we will have breath and life.

Let me ask you a question; are you ready, are you ready to meet your maker? Are you living every day, are you living today, as if it is the last day? The same passages that we would you to establish that Harold Camping is wrong in his predictions, are the same passages that encourage us to live every day as if it is truly our last day.

I hope that you are making preparations in your spiritual life to stand before your Lord and Maker. If I can help you in any way with that, just drop me a line at clay@claygentry.com. I would love to hear from you. God bless you.

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In 1 Peter 2:9, the apostle says, we are:

“A chosen race, a royal priesthood, a holy nation, a people for His [God’s] own possession…”

These are great ways, marvelous and blessed ways of describing a Christian’s relationship to God.

The question I want to ask today is, why? Why has God has made us into these things? Well, the answer is contained in the second part of the verse:

“that you may proclaim the excellencies of Him who called you out of darkness and into His marvelous light.”

In short, Peter is saying, “the reason God has made us a chosen race, a royal priesthood, a holy nation and a people for His own possession” is so that we will tell other people awesome God is and how He saved us from our sins.

Often times, I hear people talk about their purpose in life, they want to know, what is my God given purpose? Usually, when they say that, they mean: Who am I supposed to marry? Or, where am I supposed to live? Or, what am I supposed to do for a living? Well, this passage really narrows it down for us does it not? Really, God’s plan for our lives, and His purpose for our lives is to tell others how awesome He is and how He saved us from our sins.

Sure, who we marry, where we live and what we do is important. But, it is not as important as sharing the good news of Jesus Christ.

So how are you doing with that? Have to told someone lately how awesome God is and how He saved you from your sins? Let this passage be a motivation for you to fulfill your purpose and go tell others what Christ has done for you (ref. Mark 5:19).

I would love to hear from you and your experiences of telling others how awesome God is and how He has forgiven you of your sins. You can leave a comment below or email me clay@claygentry.com. Until next time, keep the faith.

Loving God is the most important of all the commandments. When an inquisitive scribe asked Jesus “Which commandment is the most important of all?” (Mark 12:28) Jesus did not reply that all the commandments were equally important. Rather, He singled out one command as the most important, saying:

“‘Hear, O Israel: The Lord our God, the Lord is one. You shall love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength.’ The second is this: ‘You shall love your neighbor as yourself. There is no other commandment greater than these’” (12:29-30).

Notice the scribe’s response to Jesus’ answer:

“You are right, Teacher. You have truly said that He is one, and there in no other besides Him. And to love Him with all the heart and with all the understanding and with all the strength, and to love one’s neighbor as oneself, is much more than all whole burnt offerings and sacrifices” (12:32-33).

The scribe correctly recognized that Jesus was saying that to love God was greater, or more important, than obeying the Ten Commandments, or keeping the Sabbaths, or giving the tithe, or all whole burnt offerings and sacrifices, or any other commandment. Later, in his epistle to the Colossians, Paul echoes our Savior’s words, saying, “And above all these things” (that is the commandments in 3:1-13), “put on love, which binds everything together in perfect harmony” (3:14). Again, Paul said, “So now faith, hope and love abide… but the greatest of these is love” (1 Corinthians 13:13).

Let’s bring this down to where we are today. Loving God is more important than practicing non-denominational, non-institutional Christianity. Loving God is more important that singing praises to Him without instruments, or taking the Lord’s Supper each first day of the week, or practicing the proper roles for men and women in the assembly. The command to love God is even more important than the command to be baptized. That is not to say that these things are not important, they are of great importance, but loving God is greater still.

For our Lord and Paul, to love God is greater, more important, than all the commandments; in fact, love is the adhesive that binds all other commandments together. That is why it is enough just to love God. As we will see, if we love God, we will keep His commandments, even the least of them.

If we love God, we will keep His commandments. I think one of the reasons that many of the people in my informal survey were hesitant to acknowledge that it is enough just to love God, is because there are many professed Christians who say they love God but do not keep His commandments. However, Jesus could not be any plainer when He said,

“‘If anyone loves Me, he will keep my word… Whoever does not love me does not keep my words’” (John 14:23a, 24a).

Those who say they love God, but do not keep His commandments are liars and the truth is not in them (cf. 1 John 2:4; 4:20). Only those who genuinely love God will obey His commands.

However, as shocking as it might sound, we must be careful not to put all our emphasis on obeying God’s commands as a means by which one is well pleasing to and accepted by God. (Don’t get me wrong, we must obey God, but obedience is not a means to an end, it must first and foremost be an outgrowth of a love for God.) It is possible, to a certain extent, to obediently keep God’s commands but not love Him. However, know this, God hates obedience that is not rooted in love, He calls it hypocrisy. Jesus demonstrated this when He quoted the prophet Isaiah, saying,

“‘You hypocrites! Well did Isaiah prophesy of you, when he said: ‘This people honors Me with their lips, but their heart is far from Me; in vain do they worship Me, teaching as doctrines the commandments of men’’” (Matthew 15:7-9).

Now, before you say this passage is only talking about vain worship that is produced from false doctrinal systems or religious error, consider Isaiah’s original statement,

“Because this people draw near with their mouth and honor Me with their lips, while their hearts are far from Me, and their fear of Me is a commandment taught by men” (Isaiah 29:13).

The people’s emphasis in Isaiah’s day were obeying God’s commands, but not loving Him. The only reason they obeyed God was because that is what they were taught to do, not because their obedience flowed from a heart of love. This should be a warning to us in the church today. We can, unwittingly teach obedience for the sake of obedience and not as an outgrowth of one’s love for God. Take baptism for instance. A young person, who, from their earliest years, had been taught they must be baptized in order to be saved, might obey the command to be baptized because that is what they have been taught to do, not because they love God. Again, take any part of our assembly, singing, praying, taking the Lord’s Supper, etc. A person can go through the motions of obeying the commands to do these things simply because that is what they been taught to do, not because they love God. And this is what God calls “vain worship.” 

Consider the church at Ephesus as another example of this sort of, obedience the sake of obedience mindset. In Revelation 2:1-3, 6 the Lord recognized the Ephesian’s obedience to Him through their patient endurance, and willingness to stand for the truth by rejecting false teachers. On the outside this congregation seemed like the faithful, sound church. Nevertheless, sandwiched between the Lord’s commendations is a sobering warning,

“‘But I have this against you, that you have abandoned the love you had at first. Remember therefore from where you have fallen; repent, and do the works you did at first. If not, I will come to you and remove your lampstand from its place, unless you repent’” (2:4-5).

Christ called for the Ephesians to repent of losing their love for Him. Their worship was in vain, not because it was unscriptural per say, because their obedience did not flow from a heart of love. The truth of the matter is obedience will not produce love. No amount of obedience to the truth can be a substitute for a lack of love for God. Only love for God can produce faithful obedience. That is why Paul said, the only thing that matters is “faith working through love” (Galatians 5:6).

Ultimately, if the Ephesians did not repent of being loveless, the Lord was going to snuff them out. The warning given to the Ephesians is a warning for the church today: the church can practice truth all day long, but if it does not flow from hearts that love God, then repentance is in order or the Lord will snuff it out. Therefore, we must recognize that it is enough just to love God, because only those who love Him will obey Him in an acceptable, pleasing manner.

God promises glorious blessings to those who love Him. For those who love God, He promises them, and them alone, wonderful and marvelous blessings.

• The many sins of those who love God much will be forgiven, but for those who love God little, little will be forgiven (Luke 7:47).

• The Father loves those who love Him and He and Christ will only dwell with those who love God and Christ (John 14:23).

• “And we know that for those who love God” and only those who love God, “all things work together for good, for those who are called according to His purposes” (Romans 8:28).

• Only those who are “rooted and grounded in love” will have “strength to comprehend with all the saints what is the breadth and length and height and depth, and to know the love of Christ” (ref. Ephesians 3:14-21).

• Grace is dispensed only to those who love God (Ephesians 6:24).

• God has promised those who love Him that they will be spiritually “rich and heirs of the kingdom” (James 2:5).

• Ultimately, the “outcome of [our] faith, the salvation of our souls” is tied to our love of God (1 Peter 1:8-9).

Why is it enough just to love God? Because, God’s great and wonderful blessings only apply to those who love Him.

How to fall in love with God. As we close, let’s turn our attention to how, as Paul said in (Philippians 1:9), to “abound, more and more” in our love for God? First, since, “We love because He first loved us” (1 John 4:19) our love for God will only flourish if we know more of His love for us. Therefore, we need to search the scriptures daily to learn the depths of God’s love for us through His Son and in turn we will fall deeply and passionately in love with Him who saved us from our sins.

The second way, to fall in love with God is to share God’s love with others. Jesus said, the second most important commandment is “to love your neighbor as yourself” (Mark 12:31). When we love others, not in “word or talk, but in deeds and truth” (1 John 3:18), then, and only then, is the love of God perfected in us (ref. 1 John 4:12). That is to say, that when we love others, God’s love is brought to maturity in our lives. Thus, our love for God increases when we love others, especially our brethren (cf. 1 John 4:20-21).

As we have seen, it is enough to love God. Why? Because to love God is the greatest and most important commandment of all (Mark 12:28-34). Only those who love God will obey His commands in an acceptable manner (John 14:21-24). And, the Lord has promised great and glorious blessings only to those who love Him. Our first and foremost responsibility is to grow deeply and passionately in love with God through the learning the depths of His love for us and sharing His love with others. My prayer for you is that you might be rooted and grounded in love with all those who are being saved. God bless.

If you would like to reprint this article in your church bulletin, you may use these as a three part series:              It Is Enough To Love God – Prt 1; It Is Enough To Love God – Prt 2; It Is Enough To Love God – Prt 3

MP3 | PowerPoint

MP3 | PowerPoint

However, in Romans 12:9-21 the apostle Paul gives us seven practical insights into how a Christian should conduct him/herself in the workplace. We might think of this passage as the Christian’s Employee Handbook for success in the workplace. Listen to what Paul had to say:

Let love be without hypocrisy. Abhor what is evil. Cling to what is good. Be kindly affectionate to one another with brotherly love, in honor giving preference to one another; not lagging in diligence, fervent in spirit, serving the Lord; rejoicing in hope, patient in tribulation, continuing steadfastly in prayer; distributing to the needs of the saints, given to hospitality. Bless those who persecute you; bless and do not curse. Rejoice with those who rejoice, and weep with those who weep. Be of the same mind toward one another. Do not set your mind on high things, but associate with the humble. Do not be wise in your own opinion. Repay no one evil for evil. Have regard for good things in the sight of all men. If it is possible, as much as depends on you, live peaceably with all men. Beloved, do not avenge yourselves, but rather give place to wrath; for it is written, ‘Vengeance is mine, I will repay,’ says the Lord. Therefore ‘If you enemy is hungry feed him, if he is thirst give him something to drink and in so doing you will heap fires of coal upon his head.’ Do not be overcome by evil, but overcome evil with good. (Romans 12:9-21)

Be Prayerful (vv. 12, 14) – The workplace has a way of trying our patience, our integrity and our faith like nowhere else. What is Paul’s answer then to the pressures of work? Be prayerful. Whether it is the stress brought on from a heavy workload, or the hurtful actions of a co-worker, or the blessing of a new account, Paul wants us to be workers who are constantly praying to God. Praying that God would bless our companies with continued business and good leadership. Praying that co-workers will be safe during the workday and taking their concerns to God through prayer. Praying for blessings on the co-workers or supervisors who are mean and rude. And also Paul desires us to be prayerful that God will help us do our work with joy and with thanksgiving. Work is a busy, hectic place, but let’s slow down and pray. Remember this; no Christian has ever been successful at any endeavor without first being prayerful..

Be Hospitable (v. 13) – For most people the workplace is their second home and if that’s true then we need to be hospitable at work. We might think of it as being inviting or welcoming to others. Paul said to “seek” to be hospitable and by extension, “seek” to meet the needs of others. He is saying look for hidden opportunities to be hospitable and to do good for others. It might be that you invite someone to lunch with you, or contribute to someone’s fund raiser, or have someone to your home. Being hospitable at work is a great way to open doors of opportunity to share Jesus with someone. Paul said, the successful Christian seeks out hidden opportunities to be hospitable to others at work.

Be Humble (vv. 15-16) – Humility can be rare commodity in the workplace. But you can change that. Paul’s desire for all Christians is that they be humble, and especially at work. He wants Christians to be humble by “Rejoicing with those who rejoice and weeping with those who weep.” In addition he says be humble by associating with humble people and by not thinking you have all the answers all the time. The truly successful Christian knows that in order to rise up one must be humble..

Be Peaceable (vv. 17-20) – Let’s just face it, office politics is just a way of life in most workplaces. It is amazing that anybody can get any work done for all the bickering, jockeying, and infighting that goes along with office politics. What is Paul’s advice for avoiding office politics? Be peaceable. The workplace is a place to work not war. This is why Paul said, “Repay no one evil for evil,” and “as much as depends on you, [work] peaceably with all men.” While we are not responsible for other’s actions, we are responsible for our own. And if we are going to be successful Christians at work we will need to seek to be peaceable with those we work with..

Be Vigilant (v. 21) – The workplace is fraught with dangers for the Christian to be overcome by evil. It could come in the form of material success which chokes out the Word. It could come in the form of a forbidden relationship that steals not only the heart but the soul as well. It could be something as simple as pilfering the supply closet, or as serious as embezzlement. Around every corner is a trap that Satan has set to try to overtake us. Paul wants us to know that the successful Christian will be vigilant in the workplace. Always watchful for her soul. Ever mindful of temptations. Constantly seeking to overcome Satan’s evil with God’s goodness..

Paul’s seven insights, if taken to heart, will make us not only better employee but also successful Christians who serves as a shining light for God in our workplaces.

Let’s first start by asking the question… What does it mean to repent? Often times the way we answer that question is by simply saying, “Well it means to change your ways.” That’s an okay answer but it is lacking because it does not capture the full essence of how the bible characterizes true repentance. Yes, repentance is change but so much more than merely changing one’s ways.

True repentance first involves changing one’s emotions, then one’s mind, and finally changing one’s actions.

This is how repentance is described in the New Testament. In fact, the New Testament writers used three different Greek words to describe how one repents. It’s these three words that shape the foundation of true repentance and will also form the basis of our less.

True Repentance is a change in Emotions: The first principle of True Repentance is to realize that we must first change our emotions. Jesus and the New Testament writers used the Greek word metamélomai (G3338) to describe this type of repentance. Literally it means to care afterward. Note some of its usages[i]:

Jesus uses this word in the parable of the Two Sons (Matthew 21:28-32) in describing the son who at first said he would not go work in his father’s vineyard but later “But afterward he regretted it and went” (Matthew 21:29) and again in Matthew 21:32. We see that the son felt sorry for not doing what his father commanded him to do. It was this sorrow that lead him to change his mind, then his actions.

The apostle Paul also uses this word when he explains the principle of True Repentance is a change in Emotions, in his second letter to the Corinthians (2 Corinthians 7:8-10). Note that he says, “Now I rejoice not that you were made sorry, but that your sorrow led to repentance. For godly sorrow produces repentance leading to salvation.” (2 Corinthians 7:9, 10) Remember the state of the Corinthians in Paul’s first letter? They were “puffed up” with pride over the acceptance of a man who had his father’s wife (1 Corinthians 5:2). Because of Paul’s rebuke the congregation had changed their emotions toward their own sins and the sins of the adulterer and their mourning let to their repentance.

We live in a time when people want to medicate and sooth their sorrow. But as God’s children, we must recognize that if we have sinned and are in need of repentance, then God wants us to mourn and weep over our sins (Luke 6:21). He wants sorrow to enter our lives because we are suffering the consequences of what we have done. Only when we change our emotions, from joy and acceptance to sorrow and rejection, toward our sins can we begin to experience True Repentance. But there’s more than being sorry for what we have done, our sorrow must lead to a change of mind.

True Repentance is a change of Mind: The second principle in understanding True Repentance is to understand that we must not only change our emotions but we must also change our minds. Jesus and the New Testament writers used the Greek word metanoéō (G3340) to describe this type of repentance. This is the general word translated repent (and its different tenses) and it literally means to think differently. The reason God is longsuffering with us, is because He wants us to change our minds, to think differently, He wants us to repent (2 Peter 3:9).

Jesus conveys the principle that True Repentance necessitates a changed mind in:

• Luke 5:32 – Jesus did not come to “call the righteous but sinners to repentance.” The sinner is the one in need of a changing of the mind, turning their thoughts away from sin to God.
• Luke 13:1-5 – The Galileans needed to change their thinking about those who died being worse than themselves.
• In the parable of The Rich Man and Lazarus (Luke 16:19-31), the Rich Man tells Abraham that his brothers would not “repent” (change their minds) unless one went back from the dead (Luke 16:30). Change their minds toward God, or change their minds toward riches, or change their minds about righteousness, or perhaps about the afterlife.
• But when Jesus came preaching repentance He wanted people to change their minds, He wanted them to repent.

Perhaps the principle that True Repentance means a change of mind can best be seen in the church at Corinth. Notice what is said in 2 Corinthians 7:9-10: First they changed their emotions. They went from puffed up to sorrow. Their sorrow was godly sorrows that lead to repentance; that lead to a change of mind. Second they changed their minds. This is seen in the use of the word metanoéō in 2 Corinthians 7:9-10. No longer did they think that it was acceptable to allow the man who had his father’s wife fellowship with the church.

If we are to truly repent of our sins then first we must have a change in emotion toward our sins and the change in emotion must lead us to have a changed mind. As the apostle Paul said in Romans 12:2, “Do not be conformed to this world, but be transformed by the renewing of your mind…” The CEV renders it this way, “Don’t be like the people of this world, but let God change the way you think.” Friends we need to let God change the way we think by:

• By being mindful of the things of God (Matthew 16:23). Let’s care for the things that God cares for.
• By setting our minds on the things above (Colossians 3:2). Let’s be people who have a mind that has a love for heavenly things. 
• By being spiritually minded which leads to life (Romans 8:6). Because if we are spiritually minded then we will have life.

Once we come to Christ. Once we repent of our sins, we can’t be the same old person anymore. We have to change the way we think.

True Repentance is a change in Actions: The third and final principle in understanding True Repentance is to understand that we must not only change our emotions, and our minds but we must also change our actions. The New Testament writers used the Greek word epistréphō (G1994) to describe this type of repentance. This is the word that is generally translated convert or turn.

• Peter called for his audience to “Repent (change mind) therefore and be converted (change actions), that your sins may be blotted out.” (Acts 3:19)
• Luke records that when the people of Lydda and Sharon saw the healed Aeneas they “turned to the Lord” (Acts 9:35)
• When the saints were scattered from Jerusalem “the hand of the Lord was with them and a great number of people believed and turned to the Lord” in Antioch (Acts 11:21).
• Paul says that the Savior told him to “open the eyes [of the Gentiles], in order to turn them from darkness to light, and from the power of Satan to God, that they may receive forgiveness of sins and an inheritance among those who are sanctified by faith in Me.” (Acts 26:16)
• The world tells us that we can do whatever we want. They tell us that we can follow any course, any philosophy, any path that suits our understanding. If True Repentance is to take place; if our sins are to be blotted out and forgiven by God; and an inheritance with the Him then we must change our ways. Instead of “walking after the flesh” we should change our ways and walk according to the spirit. (Romans 8:3)

Perhaps no better passage ties all three of these principles together than the parable of the Prodigal Son. (Luke 15:11-32) Here is a child of the father, someone not much different than we. He took His father’s wealth and went to a far away country and spent all that he had on sinful living. Notice how the Prodigal Truly Repented:

• A change in emotions (Luke 15:18-19). He’s gone from brash and prideful to humble and penitent.
• A change of mind (Luke 15:17). He came to himself.
• A change of action (Luke 15:18-20). He went back to his father. No longer was he trying to go away from his father he changed and went back home.

God is calling for us to come to Him in True Repentance. If we would be received by Him then we must change our emotions, our minds and our actions and then we will be forgiven.

[i] Metamélomai is also the word used in Matthew 27:3 to describe Judas’ “remorse” that he felt after betraying Jesus. Even though we may repent with our emotions we must also repent with our will and actions in order to have True Repentance.

Now more than ever churches are more market-conscious when it comes to what aspects of the Bible they present. In the commercialization of Christianity teachings on sin and its eternal consequences, damnation in hell, and Satan are left to the wayside for softer, more audience friendly messages on how Christian living will solve your problems by making your prosperous, or Jesus will solve all your problems, or how you can be a success with God as your CEO. As with anything that is commercialized the goal is numbers and dollars.

What this has done is lead people down a path of denying the reality of something they hear very little about and that is hell. In a 2001 Pew research poll 71% of Amercians said they believed there was a hell[i]. By 2009, that number had fallen to just 59% of Americians believe in hell[ii]. Though it may not be commercially popular, though it may not fit into the persepective of many Americans the reality of the matter the Bible say there really is a hell.

Let’s explore the realities of hell with the purpose of stirring our souls to repentance so that we will not awaken in eternity and find ourselves there.

Hell is a Real Place

While some would think of Hell as just a myth, some place contrived to scare people into submission, the Bible speaks of Hell as a real place. Notice some of the passages with me:

• Jesus warned in Matthew 10:28 “Do not fear those who kill the body but cannot kill the soul. But rather fear Him who is able to destroy both soul and body in hell.” Jesus believed hell was a real place.

• In His condemnation of the Pharisees Jesus expressed His belief in a hell when He said, “Serpents, brood of vipers! How can you escape the condemnation of hell?” (Matthew 23:33)

• Jesus believed hell was real place when He exhorted the multitudes to take extreme measures not to go there when he said, “If your hand causes you to sin, cut it off. It is better for you to enter into life maimed, rather than having two hands, to go to hell, into the fire that shall never be quenched— where ‘Their worm does not die and the fire is not quenched.’ And if your foot causes you to sin, cut it off. It is better for you to enter life lame, rather than having two feet, to be cast into hell, into the fire that shall never be quenched— where ‘Their worm does not die and the fire is not quenched.’ And if your eye causes you to sin, pluck it out. It is better for you to enter the kingdom of God with one eye, rather than having two eyes, to be cast into hell fire— where ‘Their worm does not die and the fire is not quenched.’” (Mark 9:43-48)

• The apostle Peter certainly believed hell was real place when he said, “For if God did not spare the angels who sinned, but cast them down to hell and delivered them into chains of darkness, to be reserved for judgment…” (2 Peter 2:4)

• Even Jude believed hell was a real place when he taught, “And on some have compassion, making a distinction; but others save with fear, pulling them out of the fire [hell], hating even the garment defiled by the flesh.” (Jude 1:22-23)

In these passages, there is an assumption by the speaker that hell is a real place. To them hell was not a myth. It was not contrived place to keep folks in line. To Jesus, Peter, and Jude hell is a real place. If it’s not… Then Jesus, Peter and Jude at best are mistaken, at worst their misleading. And if they’re either mistaken or misleading then they and the Bible are suspect and we can’t believe any of it. But I choose to believe them.

With Real Punishment

And it’s a real place with real punishment. Think with me about how beautiful and wonderful heaven is. No matter how grand your imagination might be, you can’t begin to scratch the surface of heaven’s beauty. Our human minds can’t comprehend its greatness. The same is true with hell. Even with our collective ability to imagine the horrors of hell we would only scratch its surface. Our human minds can’t comprehend the awfulness of such a place.  So the Bible presents hell and its terrors in terms we can understand. Notice some passages with me:

• In hell there will be “darkness” and the “weeping and gnashing of teeth.” (Matthew 8:11-12, 22:13)

• In the parable of the Wheat and Tares, Jesus taught that those in hell will be punished by being “burned in the fire” in hell’s “furnace of fire.” (Matthew 13:30, 40-42)

• Jesus warned it was better to limp into heaven than to dance into “everlasting fire” of hell.  In hell, those who refused to amputate those things, which caused them to sin, will be eternally punished for their negligence. (Matthew 18:8-9)

• Everyone in hell, from the least of sinners to the greatest, Satan himself, will suffer the same punishment of “everlasting fire.” (Matthew 25:41)

• Those in hell will be punished by being tormented. First, the eternal fires of hell will torment them. Second, they will be tormented by the anguish of knowing what they should have done and the fate of their loved ones (Luke 16:19-31). Moreover, this torment will last “forever and ever.” (Revelation 20:10)

The imagery used by Jesus, Paul and John paints a picture of hell as being a place with an unquenchable fire, eternal torment, enveloping darkness, with weeping and gnashing of teeth. When God wanted to describe hell to us in human terms He chose the things that we fear the most. Our bodies being burned and the pain and horrors associated with the burning of our flesh. He chose the concept of torture and pain that never ends, that never offers relief. He chose darkness that is so dark in envelopes you; that is so dark it clings to you; that is so dark it makes grow men weep and gnash their teeth. My friends hell is a real place, with real punishment, for real people.

For Real People

I’m afraid that many people have the concept that hell and its punishments are reserved for just the worst of the worst. I’m afraid they believe that hell is reserved for history’s megalomaniacs, for its worst criminals, for its greediest businessmen, and for its vilest politicians. The problem with that line of thinking is that it makes those who are punished in hell larger than life, and the problem with people who are larger than life is that we don’t perceive them as real people. To us real people are normal folks; they’re people who look like us, talk like us, act like us. They’re people we can identify with. But friends notice with me that the Bible says there will be real people in hell:

• Common People – It was the common people that Jesus told to take extreme measures to stay out of hell. Why? Because common people will be in hell. (Matthew 5:1 cf. 5:29-30)

• Churchgoing People – In the Parable of the Dragnet (Matthew 13:47-50) Jesus taught that even some churchgoing people are going to go to hell. Notice what he said, “Again, the kingdom of heaven is like a dragnet that was cast into the sea and gathered some of every kind, which, when it was full, they drew to shore; and they sat down and gathered the good into vessels, but threw the bad away. So it will be at the end of the age. The angels will come forth, separate the wicked from among the just, and cast them into the furnace of fire. There will be wailing and gnashing of teeth.”

• Lazy People – In the Parable of the Talents (Matthew 25:14-30; cf. James 4:17) Jesus taught that, lazy people would be in hell. Lazy people, being those who refused to use the gifts He has given them.

• Inattentive People – Jesus taught that those who were inattentive to the needs of others, those who did not maintain good works, will be damned to “everlasting punishment” in hell (Matthew 25:45-46).

• Selfish People – In the parable of the Rich Man and Lazarus, Jesus taught that hell would be populated with selfish people like the rich man. Those who were too busy to be bothered by the needs of others because they had their own problems. Selfish people, who were too busy to learn God’s word for themselves because they knew better how to live their lives. Selfish people, who were too busy to share God with their family because they had more important things to do (Luke 16:19-31).

• Unbelieving People – Unbelievers will be in hell. According to 2 Thessalonians 1:8-9, unbelievers are those who “do not know God” by not having a relationship with Him and those “who do not obey the gospel of our Lord Jesus Christ.” They might be salt of the earth, upstanding good citizens, give the shirt off their back sort of folk but if they will not know God, nor believe Jesus’ gospel they will go to hell.

• Sinful People – We know sinners will be in hell but look at what sins will get you sent there… How many of these are you guilty of committing? “But the cowardly, unbelieving, abominable, murderers, sexually immoral, sorcerers, idolaters, and all liars shall have their part in the lake which burns with fire and brimstone, which is the second death.” (Revelation 21:8)

Don’t think that you will escape the torments of hell because you’re some no name person who hasn’t killed anybody, or cheated on your spouse, or worshipped an idol, or whatever you would classify a big sin. Hell, my friends, is for real people like you and me who sin and refuse to serve God with our all of our hearts, our souls and our minds. Will there great sinners of history be there? Yes. But for every one great sinner there’ll be 1000 real people like me and you in hell.

What’s the conclusion of the matter? Hell is a real place, with real punishment, for real people. And if you don’t want to go there there’s one thing you need to do and that is to love Jesus. Why? Because Jesus said, “If you love Me, you will keep My commandments.” (John 14:15) If you love Jesus, and stay true to Him, He will say to you, “Well done good a faithful servant… Enter into the joy of your Master.” (Matthew 25:21)

[i] http://pewforum.org/Religion-News/Belief-in-hell-dips-but-some-say-theyve-already-been-there.aspx

[ii] http://www.usatoday.com/news/religion/2009-08-01-hell-damnation_N.htm#uslPageReturn

I struggle, because I know that on the inside, there lurks a darker spirit that, from time to time rears its ugly head and when it does, I am more akin to the Pharisees of Jesus’ day than I care to admit. This morning I want to use the story of Jesus’ interaction with Simon the Pharisee and the sinful woman, from Luke 7:36-50, as a way to give you some insight into three areas of phariseeism that I struggle with and how, through God’s word, I’m working to overcome them. It’s my hope that as you look through the window of my soul you will reflect upon your own and if there is a Pharisee lurking inside of you, I pray that you will take heed this lesson and implement the remedy of how to overcome your own pharisaical tendencies.

Then one of the Pharisees asked Him to eat with him. And He went to the Pharisee’s house, and sat down to eat. (37) And behold, a woman in the city who was a sinner, when she knew that Jesus sat at the table in the Pharisee’s house, brought an alabaster flask of fragrant oil, (38) and stood at His feet behind Him weeping; and she began to wash His feet with her tears, and wiped them with the hair of her head; and she kissed His feet and anointed them with the fragrant oil. (39) Now when the Pharisee who had invited Him saw this, he spoke to himself, saying, “This Man, if He were a prophet, would know who and what manner of woman this is who is touching Him, for she is a sinner.” (40) And Jesus answered and said to him, “Simon, I have something to say to you.” So he said, “Teacher, say it.” (41) “There was a certain creditor who had two debtors. One owed five hundred denarii, and the other fifty. (42) And when they had nothing with which to repay, he freely forgave them both. Tell Me, therefore, which of them will love him more?” (43) Simon answered and said, “I suppose the one whom he forgave more.” And He said to him, “You have rightly judged.” (44) Then He turned to the woman and said to Simon, “Do you see this woman? I entered your house; you gave Me no water for My feet, but she has washed My feet with her tears and wiped them with the hair of her head. (45) You gave Me no kiss, but this woman has not ceased to kiss My feet since the time I came in. (46) You did not anoint My head with oil, but this woman has anointed My feet with fragrant oil. (47) Therefore I say to you, her sins, which are many, are forgiven, for she loved much. But to whom little is forgiven, the same loves little.” (48) Then He said to her, “Your sins are forgiven.” (49) And those who sat at the table with Him began to say to themselves, “Who is this who even forgives sins?” (50) Then He said to the woman, “Your faith has saved you. Go in peace.” (Luk 7:36-50)

The Pharisee in me is Apathetical (Luke 7:44-46)

When Jesus entered Simon’s house he did not receive the customary acts of greeting and hospitality. Simon did not go out of his way to make sure that Jesus was comfortable. In fact he didn’t even give Jesus the basics of what was expected in the relationship between a host and a guest. Simon did not provide Jesus with water to wash His feet with (a necessity in that day). Simon did not greet Jesus by giving Him a kiss (sign of affection and greeting). And, Simon did not even give Jesus any oil to anoint his head with (refreshment both in smell and looks). Simon failed to provide the basics elements of what was considered reasonable hospitality.

We’re left to wonder why Simon ignored Jesus. Perhaps he thought someone else would take care of Jesus needs, maybe a slave or another guest. Perhaps he thought Jesus would find the water and oil and take care of Himself. I don’t know the specifics but this I do know, Simon acted in a apathetical way. There is no hint in the text that he cared for Jesus. We don’t find him trying to greet Jesus and then instructing someone to provided and perform the necessary task of washing and anointing. We don’t hear him telling Jesus where to find the water and oil is so He could, “clean Himself up” so-to-speak. At least if Simon would have done those things we would not peg him as apathetic. In the action of doing nothing, Simon clearly demonstrated he didn’t really care about Jesus he was apathetic to Jesus’ needs.

Was apathy not a hallmark of the Pharisees? It’s seen in their treatment of widows and how they would devour their possessions and left them penniless (Matthew 23:14). They were apathetical toward their parents in that they would pledge all their possessions to the Lord so as to not have “waste” their finances on supporting their parents (Matthew 15:5-6). Their lack of care for the infirmed (John 9:1-41) and the social outcast (Luke 7:39) is well documented. And Jesus condemned them for being apathetic toward the burdens they placed upon men in general (Matthew 23:4). It was a hallmark of the Pharisee to care for no one but themselves.

If I allow the Pharisee in me to take over, if I give up on the struggle, if I lose the fight, then the Pharisee in me takes charge and then my attitude toward my fellowman can become one of apathy:

• The Pharisee in me is apathetic and doesn’t want to “weep with those who weep” (Romans 12:15). Instead of “bearing the burdens of others” (Galatians 6:2) the Pharisee in me want me to say, “Suck it up. There’s no reason to cry” or worst yet he wants me to just ignore their pain, and say and do nothing.

• The Pharisee in me is apathetic and doesn’t want to “share” the things I’ve worked so hard to get (1 John 3:16-18). Instead of sharing my goods and helping those in need, the Pharisee in me wants to say, “May the Lord bless you with what you need. Now depart in peace, be warmed and filled.” (James  2:15-16)

• The Pharisee in me is apathetic and doesn’t want to “bear the scruples of the weak” (Romans 15:1), he doesn’t want to “help the [spiritually] weak.” (1 Thessalonians 5:14 ESV). Instead of caring for the conscience of the weak, the Pharisee in me wants me to say, “It’s not my fault their spiritually weak. They need try harder at being more spiritual.”

• The Pharisee in me is apathetic and doesn’t want to “look out for the interest of others” (Philippians 2:3-4). Instead of praying for others as fervently, as I would pray for my family, or myself the Pharisee in me wants me to say, “Focus on yourself and your needs. If you don’t pray for yourself, nobody else will.”

Woe to me if I allow the apathetical Pharisee in me to have his way; then I would be nothing more than a viper whose heart is poisoned with apathy (Mat thew 12:34, 23:33).

The Pharisee in me is Hypocritical (Luke 7:36-40)

Soon after Simon, Jesus and the other guest sat down to eat a woman of questionable reputation, a sinner in the eyes of all, made her way into the dining area. Simon had not invited this woman but she had come anyway because she knew Jesus was there. She knew Jesus would forgive her of her sins. In an outward demonstration of her faith and love, the woman humbly washed Jesus’ feet with her tears; she meekly anointed them with fragrant oil; and she respectfully kissed them with her lips. As Simon watched in disgust, he thought within himself that Jesus was no prophet worthy of honor because “if Jesus were a prophet” Simon reasoned “he would know who and what manner of woman this is who is touching Him, for she is a sinner.” (Luke 7:39) Jesus, knowing Simon was having these thoughts, answered Him by saying, “Simon, I have something to say to you.” (Luke 7:40) In the classic style of the Pharisees, Simon replied with words of honor. He replied with words that veiled the true nature of his heart, “Teacher, say it.” (Luke 7:40)

What one word best describes the Pharisees? It’s hypocrite. Fifteen times, in the book of Matthew, Jesus refers to the Pharisees as hypocrites[i]. In the Sermon on the Mount, Jesus instructed His disciples to not “sound the trumpet” like the hypocrites when they performed their charitable deed (Matthew 6:1-4). He also taught His disciples to not “pray to be seen of men” like the hypocrites did when they prayed in synagogues or on street corners (Matthew 6:5). Additionally, He directed His disciples to not fast like the hypocrites who only fasted to be seen of men (Mathew 6:16-18). Three times Jesus said, “they have their reward” (Matthew 6:2, 5, 16). Because of their hypocrisy they have a reward of damnation fore “God resist the proud and give grace to the humble.” (James 4:6).

If I allow the Pharisee in me to rule, if I give up on the struggle, if I let up in the fight, then the Pharisee in me takes charge and then my focus turns from what God thinks of me and my service to what men think of me and my service:

• The Pharisee in me is a hypocrite and doesn’t pray often (1 Thessalonians 5:17). So when it comes time to pray publically, the Pharisee in me says, “Use eloquent words, pray longer and pray for things that others neglect so everyone will think you’re more spiritual than them.”

• The Pharisee in me is a hypocrite and doesn’t want to confess my sins but has no problem pointing out other people’s sins (Luke 18:9-14; James 5:16). The Pharisee in me says, “Everybody knows this other guy has problems. But I have a reputation to uphold. What would people think of me if they knew my problems?”

• The Pharisee in me is a hypocrite and doesn’t want to live like a Christian seven days a week. The Pharisee in me says, “I’ll give God Sunday but the rest of the week is mine.” See Matthew 23:23-24

Woe to me if I allow the hypocritical Pharisee in me to have his way; then I would be nothing more than a whitewash tomb whose heart is dead with hypocrisy (Matthew 23:27).

The Pharisee in me is Judgmental (Luke 7:40-48)

After Simon granted Jesus permission to speak, Jesus delivered a parable that allegorically represented the situation between Simon, Jesus and the sinful woman. In Jesus’ parable there was a creditor (God) who had two debtors. The first debtor owed five hundred denarii, in Simon’s judgment this would have represented the sinful woman. The second debtor only owed fifty denarii, in Simon’s judgment this would have represented him. He would have judged himself to be 10x less sinful, if sinful at all, than the sinful woman. In Simon’s eyes he judged himself more righteous than the sinful woman, because he thought he had committed fewer sins than she had.

If there was a group of people who were good and judging others it was the Pharisees. They judged Jesus as being a “glutton and drunkard” because his mingling with “tax collectors and sinners” in order to teach them the gospel (Matthew 9:11-13; Luke 7:34). They judged Jesus and the blind man of John 9 as being a “sinners” because Jesus healed on the Sabbath (9:16) and the blind man was born blind (9:34).

If I allow the Pharisee in me to rule, if I give up on the struggle, if I let up in the fight, then the Pharisee in me takes charge and then I begin to pass judgment on others:

• The Pharisee in me is judgmental and doesn’t want to admit that other people’s actions can be pure, even when they’re doing something that I personally wouldn’t do (James 4:11-12). The Pharisee in me says, “He has to be up to no good, I know it. I would never do anything like that. We need to tell some others and then go confront him about this.”

• The Pharisee in me is judgmental and doesn’t want to acknowledge that a weaker brother could be just as spiritual as I am, even when he believes things I wouldn’t believe (Romans 14:1-13). The Pharisee in me says, “Go set him straight and tell him he needs to believe what I believe.”

• The Pharisee in me is judgmental and doesn’t want to reach out to people who don’t fit the profile of what I think a Christian should look like (Matthew 9:11-13). The Pharisee in me says, “Don’t bother talking to that person, look at them, they don’t look like they care about religious things.”

Woe to me if I allow the judgmental Pharisee in me to have his way; then I would be nothing more than a blind fool whose heart is blinded with self righteousness (Matthew 23:16).

How then do I keep the Pharisee in me at bay, how do I fight against him… learned three important lessons from an ex-Pharisee, the apostle Paul:

Be Honest with God

The first step in overcoming the Pharisee in me is to be honest with God, I need to confess to Him my sins and my weaknesses. After Paul received his, Damascus Road Calling, he spent three days in prayer and fasting (Acts 9:9, 11). What do you think he praying for? All sorts of things but especially during this time I see him being honest with God about who he was, a sinner. In 1 Timothy 1:12-14 we see him offer a quick prayer of honesty to God, I doubt this was the first time he had prayed that same prayer.

To combat the Pharisee in me I must be like the Paul and the Publican and confess that I am a sinner Luke 18:10-14. I must bring myself to a state of humility saying “God be merciful to me a sinner.” Is it hard? Sure, it’s amazingly hard to be honest with God about my sins. But let me let you in on a little secret… He already knows about my sins, He just wants me to see them the way He does.

I can be honest with God through Christ who strengthens me. And by God’s grace I can overcome the Pharisee in me.

Be Open with Others

The second step in overcoming the Pharisee in me is to be open with others, I need to confess my sins and weaknesses to others. No more putting up a front; no more trying to maintain an image; no more double-lives; just pure honest openness with others. Paul was open an honest with others about his life as a Pharisee (Acts 22:4-5, 26:9-11; Galatians 1:13, 23; 1 Timothy 1:12-15; 1 Corinthians 15:9). He didn’t try to hide anything. He was always quick to say, “This is what I was… But by the grace of God… This is what I am today.”

In my fight against the Pharisee in me I have to be open with others about my sins and weaknesses. Because only way to destroy the temptation to be a hypocrite is to be willing make known what’s on the inside. And let me tell that’s humbling. It’s humbling to tell people you failures against sin. It’s humbling to I messed up. It’s humbling to say I still struggle. How can we ever receive the help to “bear the burden of sin” if I’m not first willing to say to be open with others and say, “I need help.”

I can be open with others through Christ who strengthens me. And by God’s grace I can overcome the Pharisee in me.

Be Willing to Change

The third step in overcoming the Pharisee in me is to change. Paul changed. He changed from a persecutor of the Way to a proclaimer of the Way. He changed from an arrogant man to a humble man. He changed from a blasphemer to one of pure speech. He was an ex-Pharisee and I can be one too. But I have to be willing to change.

In my war against the Pharisee in me I must be honest with God, open to others, and willing to change. It does no good to be honest with God but not repent. It does no good to be open with others and not let them hold me accountable. I have to be willing to let the old man die and I have to put on Christ and His qualities (Colossians 3:5-14). I have to be willing to change by putting my trust in Him, not in myself. Is it hard? Sure, change is always hard, especially when it comes to change myself.

I can change through Christ who strengthens me. And by God’s grace, I can overcome the Pharisee in me.

I’m not a perfect a man. There is a Pharisee inside of me that must be put to death. Through Christ, I will overcome.

[i] Mat 6:2, 6:5, 6:16, 7:5, 15:7, 16:3, 22:18, 23:13, 23:14, 23:15, 23:23, 23:25, 23:27, 23:29, and 24:51.

“For this very reason we bow our knees to the Father of our Lord Jesus Christ, from whom the whole family in heaven and earth is named, that He would grant you, according to the riches of His glory, to be strengthened with might through His spirit in the inner man, that Christ may dwell in your heart through faith; that you, being rooted and grounded in love, may be able to comprehend with all the saints what is the width and length and depth and height – to know the love of Christ which passes knowledge; that you may be filled with all the fullness of God. Now to Him who is able to do exceedingly abundantly above all that we ask or think, according to the power that works in us, to Him be glory in the church by Christ Jesus to all generations forever and ever. Amen.” (Ephesians 3:14-21)

“What shall we say then? Shall we continue in sin that grace may abound?” Romans 6:1

On the surface it seems strange that anyone, especially Christians, would think that it would be okay to continue to sin so that God’s grace may abound toward us. Yet, it seems that was the attitude of some Christians who thought, “where sin abounded, grace abounded much more” (Romans 5:20).

There’s a danger in this sort of thinking (that we can continue to sin because of God’s grace and forgiveness), because it leads to a life becoming more and more entrenched in the ways of sin. Paul uses terms such as, “slaves of sin” (6:6) and “instruments of unrighteousness” (6:13) to describe our lives when under sins sway.

What was Paul’s answer then to his original question, “Shall we continue in sin that grace may abound? Certainly not!” (6:1-2a) Paul gives three compelling reasons why we, as Christians, can overcome sin’s temptations and do not to continue in sin:

We Have Died to Sin (6:2b-11a) - Paul doesn’t want us to continue in sin since we have died to sin (6:2, 11a), we have been freed from sin, it no longer has dominion (influence or power) over us (6:7).

To illustrate that we’ve died to sin, Paul uses to Jesus’ death and resurrection to prove his point. When Jesus died and was raised from the dead to life he broke the bonds that death held over humanity, death no longer had dominion over Him in that He will die no more (6:9).

When we were baptized we were “buried…with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life” (6:4). Freedom from sin is the new life that we live. Paul continues, “For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like His” (6:5). Jesus’ resurrection broke the bonds of death and sin; they no longer had dominion over man (6:9-10). When we are resurrected from the tomb of baptism the dominion of sin over our lives has been broken, we are free, we no longer have to obey it as slaves.

How does this help us overcome temptations to continue to sin? We know that we don’t have to obey sin. Praise God that he has set us free and has given us an avenue of escape (1 Cor 10:13). Does that mean that we want sin? No, but what it does mean is that we don’t have to powerlessly obey sin because it is no longer our master.

We Are Alive to God (6:11b-14) - Just because we are to consider ourselves dead to sin, that doesn’t mean were act dead, Paul wants us to consider ourselves “alive to God in Christ Jesus” (6:11).

Since we are alive to God, Paul wants us to present our bodies to God as “instruments for righteousness” (6:13). In just the same way we were once “instruments for unrighteousness” in perpetuating sins desires, we are to seek to perpetuate the desires of our God who raised us from death to life. We can do this because God has promised that sin no longer has dominion over us since His grace rules in our lives (6:14).

How does this help us to overcome the temptation to continue to sin? God fills the void sin left in our lives. By giving us purpose through Jesus Christ (being alive to God and instruments of righteousness), we don’t have to obey sin and allow it to once again reign in our lives.

We Are Slaves of Righteousness (6:15-23) - Here Paul again anticipates another question, this time it appears to be from the perspective of an adversary saying, “Are we to sin because we are not under law but under grace?” Again, Paul answers with a resounding, “Certainly not!” (6:15)

Even though we are not under law but grace, we are not free to live our lives as we please and sin at will as if there are no commandments to live by. As humans, we are going to be slaves by way of obedience to either sin or to righteousness. By being obedient to sin, we become its slave, the wages that sin pays its slaves is death (6:23). By being obedient to righteousness, we become God’s slave, to His slaves He gives the free gift of eternal life (cf. 6:16, 22-23).

When we live in sin we are bound up in sins lies. One of those lies is that if we follow God, He will cramp our style, because His ways are restrictive. Nothing could be farther from the truth. We’re truly free when we’re slaves of righteousness (6:18). If we’ve been set free from sin then it was a life of bondage. If we’re slaves of righteousness, which is the opposite of being slaves of sin, then we are truly free.

How does this help us overcome the temptation to continue to sin? We don’t have to obey sin because as slaves of righteousness we are free from sin’s control and influence, we no longer have to please sin, instead we seek to please God by being obedient to Him (cf. 6:20).

Is God’s grace a license to sin? Certainly not! Paul has shown us that since we, as Christians, have died to sin, are alive to God and are slaves of righteousness sin no longer has control over us so that we should obey it. When we’re tempted to sin and become entangled in its web once again let us hold fast our faith and remember the lessons that Paul has taught us.

"So I say to you, ask, and it will be given to you; seek, and you will find; knock and it will be opened to you." Luke 11:9

Paul warned us not to think too highly of ourselves in Romans 12:3. Rather, we need to be sober-minded and realize we are where we are because of God’s grace.

It’s all too easy for us to suffer from the dreaded Charlie Anderson Syndrome of thinking too highly of ourselves and our accomplishments. Movie buffs will remember Jimmy Stewart’s portrayal of the tough, independent minded Charlie Anderson from the 1965 film Shenandoah. In the movie, Charlie Anderson prays to God on several occasions saying:

Lord, we cleared this land. We plowed it, sowed it and harvested it. We cooked the harvest, it wouldn’t be here, we wouldn’t be eatin’ it, if we hadn’t done it all ourselves. We worked dog-boned hard for every crumb and morsel, but we thank you just the same anyway, Lord, for this food we’re about to eat. Amen.

After all, just like Charlie Anderson, we can fall into the trap of thinking we did the work that earned the money that put the food on the table, the roof over our heads and the clothes on our backs. How easy it is to think we are independent from God.

However, that is not the case. We depend on God everyday for everything (and I mean everything!) and our prayer lives must show our dependence upon Him for all the things we need.

When the disciples came to Jesus and ask Him to teach them to pray (Luke 11:1-13) He taught them to be dependent on God for everything through prayer. He did this by teaching them What to Say (11:2-4) which is the expression of our dependence on God through words; What to Do(11:5-8) which is the expression of our dependence on God through persistence; and, What to Expect (11:9-13) which is the expression of our dependence on God through an expectation of good gifts from Him.

What To Say - When Jesus began His teaching on prayer, He started with what to say. In teaching His disciples, and us, on what to say He was teaching that the words we pray are an expression of our dependence on God for our everyday needs. Keep this in mind as we examine what The Model Prayer:

“Our Father…” The Father is the one who nourishes and strengthens; who supports and maintains. We depend on him for all our everyday needs.

“In Heaven,” We are on earth, God is in heaven. He is not limited by what limits us, we depend on him for all our everyday needs (Isaiah 55:8-9).

“Hallowed be Your name.” He is to be honored, hallowed and set apart in our hearts and minds because we depend on Him for all our everyday needs.

“Your kingdom come. Your will be done on earth as it is in heaven.” Jesus wants us to pray that God’s reign will spread through the hearts of men on earth, so that men will seek first the kingdom of God because all men need to see that they depend on God for all of their everyday needs.

“Give us this day our daily bread.” This petition is more than a passing request for our physical needs to be met. In these words, we acknowledge God can only fulfill our physical needs because we depend on Him for all our everyday needs. Yet, it goes deeper than that. As we depend on Him for all our everyday needs, we are saying all we want is what God feels is all we need.

“Forgive us our sins, for we also forgive everyone who is indebted to us.” Petitioning God for forgiveness acknowledges our dependence on God for mercy, grace and forgiveness everyday of our lives. Furthermore, when God forgives us as He promised (1 John 1:9), we cannot withhold forgiveness from others.

“And do not lead us into temptation, but deliver us from the evil one.” We have an everyday need for God in the area of temptation and deliverance because left to ourselves we will gravitate toward Satan and sin.

The Lord did not teach his disciples, and us, a how-to formula for prayer that ensures all prayers would be answered. Instead, He taught us what to say so that we would best recognize our everyday dependence on God for everything we need.

What To Do - As Jesus progresses in His teaching of the disciples to pray, and especially emphasizing their dependence on God, He uses a parable to illustrate that their dependence on God is manifested in persistently petitioning God.

In Jesus’ parable (Luke 11:5-8) a person has an unexpected friend arrive from a long journey. Because this friend did not expect company, especially at midnight, he had no food with which to feed his guest. (In Jesus’ day, it was an unthinkable horror for a host not to have food to set before a guest.) In an effort to maintain his honor as a host, the friend turns to his neighbor for help. Even though it is midnight and everyone is in bed asleep, the friend knocks on his neighbor’s door and asks for three loaves of bread. At first, the neighbor refuses but relents and gives his friend the bread he needs. Jesus said the friend got the bread he needed not because he was his neighbor’s friend but because he was persistent[1]in his request, because he boldly, shamelessly and repeatedly petitioned his neighbor for what he needed. And why not? Where else was he going to go to get what he needed?

In this parable, Jesus is teaching that we are to boldly, shamelessly be persistent in our petitions to God. Let me illustrate this point with my five-year-old son. Sometimes he gets up much earlier than my wife and I. When he does this, he will come into our room, stand by the bed and boldly, and without an ounce of shame, declare that he is hungry and wants breakfast. His petition for breakfast will continue until his hunger is satisfied. Why does he do that? Because he is totally dependent on us to feed him, he can’t get it on his own. In the same way, we are totally dependent on God so let’s boldly, shamelessly and persistently go to Him in prayer.

The Bible is full of bold and shameless, persistent prayers: Abraham petitioned God on behalf of Sodom six times (Genesis 18:23-33). Moses prayed for Israel’s salvation from God’s wrath for forty days (Deuteronomy 9:18).  Nehemiah prayed for days about the broken wall of Jerusalem (Nehemiah 1:4). In Luke 16:12 Jesus spent all night in prayer before He chose the twelve apostles. Jesus taught the disciples to not lose heart in the parable of the Persistent Widow who received justice because of her “continual coming,” because she was persistent (Luke 18:1-8). In Acts 9:9, 11Saul prayed for three days after his Damascus road experience. In Acts 12:5 the whole church in Jerusalem was constantly praying for Peter’s release from prison. In all these prayers, what we see is people boldly, shamelessly and persistently praying to God because they were totally dependent on Him.

Should we bold, shameless and persist in our request? Absolutely! Some things are just that important to us. Remember, God will always answer our prayers, but that is not a guarantee that He will always answer them in the way we envision. As we will see in our next section, we can expect that whatever our Heavenly Father gives us it will be good.

What To Expect - As Jesus ends His lesson on prayer He gives one more encouragement to be persistent in our petitions by saying, “ask, and it will be given… seek, and you will find; knock, and it will be opened to you.” (Luke 11:9) By connecting this passage to the previous passage, we again see that we should persistently come to God through prayer, conscious of our dependence upon Him. In addition to that, Jesus is also teaching that as His disciples we should expect good things from our Father. This lesson is shown by comparing lesser givers, our earthly fathers (11:11-12), to the highest giver, our Heavenly Father (11:13). If our earthly fathers know how to give good gifts when we ask, seek and knock, how much more so will our Heavenly Father give good gifts to those who persistently ask, seek and knock?

Why should we ask, seek and knock when Jesus told us that God knows everything that we need before we ask Him (Matthew 6:8)? The answer can be found in the over arching purpose of prayer, to teach us that we have an everyday need for God. When we ask for physical blessings, we recognize our inability to provide for ourselves. When we seek after spiritual blessings, we recognize how much we need God’s mercy. When we knock on the gates of heaven on behalf of others, we recognize that we, as strong and as able as we might be, cannot provide what they need. Only God can give the good gifts that will satisfy all of our desires.

What about when God does not answer our prayers, the way we expected Him to. Because God is love (1 John 4:8 cf. 1 Corinthians 13:4-8) we can trust Him and the ways He answers our prayers. In fact, that is exactly what the scriptures say we could expect, “good gifts.” (Luke 11:13; James 1:17) Does that mean a blanket “Yes” to every request and desire? No, it simple means that we can expect God’s answers to be good and because we can trust Him, it will always be what is best for us.

What have we learned? We have an everyday need for God, not just in the big moments of life but in every facet because we are totally dependent on Him. Jesus taught us to express that dependence on God in our words, our actions, and through our expectations. Let’s be people who not only recognize our need but express that need through prayer.

I would love to hear from you in regards to your thoughts on prayer. Make a comment to this post or email me at clay@claygentry.com.

A special thanks to my friend Edwin Crozier for his help in developing this lesson and for permission to use some of his material. You can find Edwin at www.giveattentiontoreading.com or www.edwincrozier.com

[1] Persistence as used in Luke 11:8 is the Greek word anaideia, which occurs only here in the NT. A better translation of this word would be impudence (ESV) which indicates that the friend shamelessly and boldly awakened his neighbor. On this interpretation, Jesus’ point is that if even a human being will respond to his neighbor in that way, then Christians should go boldly before God with any need. See also Ephesians 3:12 andHebrews 4:16.

Some of Paul’s “partners and fellow workers” that Luke mentions are well known to most Bible students, such as: Barnabas, Silas, Pricilla and Aquila, Timothy, Apollos and Aristarchus. While others, such as Gaius, Secundus, Sopater, Tychicus Trophimus, and Erastus are not as well known. But there is one “partner and fellow worker” that Luke never mentions and that’s Titus. Titus was always there, tirelessly working behind the scenes, go where he was needed, saying what needed to be said and that’s why Paul would call him “my partner and fellow worker” (2 Cor 8:23). Titus is only mentioned twelve times in the New Testament[i] which has lead him to be an overlooked man of the faith. There’s a lot to be learned from Titus. Let’s his work with the early church and then learn four lessons from his life that will help strengthen our faith today.

[read more: Titus - Paul's Partner and Fellow Worker]

[i] Passages that mention Titus by name: 2 Cor 2:13, 7:6, 13, 14, 8:6, 16, 23, 12:18; Gal 2:1, 3; 2 Tim 4:10; Tit 1:4.