Lifestyle and Balance

God's Presence (Psalm 24:3-6) Scripture writers often express the desire to experience God's close presence. In the experi­ence of intimacy, God's rich goodness and love (21:6; 44:3) are all that people need (4:6). The absence of God's presence is distressing and damaging. The poets of Israel often spoke of God's face as a way of expressing his presence or ab­sence. They sought his face (24:6; 27:8; 105:4; 119:58). When his face shone or was turned toward his people, they experienced his presence in blessing, provision, and protection (67:1). God's hiding his face from his people was a picture of divine abandonment (13:1; 27:9; 44:24; 69:17; 88:14; 89:46; 102:2; 104:29; 143:7), as if God were not seeing or hearing them " (10:11; 11:1; 42:3). The absence of God creates dismay, shame, and chaos, and may cause death (30:7; 44:24; 104:29). The psalmists prayed for God's presence as they requested a change in their circumstances (31 :16; 67:1...

The Dangers of Sin (2 Kings13:1-7)    Sinful acts of God's people are prominent in 2 Kings. Words such as sin, evil, and wicked appear frequently to assert that the kings of both Israel (3:2; 13:2;, 11; 14:24; 1.5::, 18, 24, 28; 17:2)" and Judah (8:18,27; 21 :2, 16,20; 23:32, 37; 24:9, 19) did what was evil In the LORD’S sight. The northern kingdom seemed particularly culpable. Its kings were uniformly condemned for their godless ways, and the people willingly followed them (17:16-17, 22). The basic sin of following the apostate worship introduced by Jeroboam I continued in Israel until the end (10:29; 17:21-22; 23:15). God repeatedly warned the people through his prophets (17:13) and brought the chastisement of foreign invaders (13:3,7). Nothing moved the Israelites' hearts, for they were set in their sinful ways (13:6; 17:14-17) Eventually, God's righteous anger was aroused to the point that he allowed foreign invaders to defeat them and occupy their land...

PROPHECY, WHY GIVEN Part 2   What testimony did the apostle Peter bear concerning his experience on the mount of transfiguration? "For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eye-witnesses of His majesty." 2 Peter 1: 16.   When did he say he saw the majesty of Christ, and heard the voice from heaven? "And this voice which came from heaven we heard, when we were with Him in the holy mount." Verse 18. How does he emphasize the reliability of prophecy? ' And we have the word of prophecy made more sure." Verse 19, " Now more confirmed." Boothroyd's translation. Num.— Every fulfilment of prophecy is a confirmation of the truthfulness and reliability of prophecy. PROPHECY, WHY GIVEN   What admonition is therefore given? " Whereunto ye do well that ye take heed, as unto a lamp shining in a dark place, until the day dawn, and t...

PROPHECY, WHY GIVEN PART 1 WHY were the Sacred Writings given? "For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the Scriptures  might have hope." Rom. 15: 4. By what means is all scripture given? "All scripture is given by inspiration of God." 2 Tim: 3:16. For what is it profitable? "And is profitable for doctrine, for reproof, for correction,  for instruction in righteousness." 2 Tim: 3:16. How was the prophecy given? "For the prophecy came not in old time by the will of man:  but holy men of God spake as they were moved by the Holy Ghost."2 Peter 1:21. What is the Lord able to do regarding the future? "Behold, the former things are come to pass, and new things  do I declare: before they spring forth I tell you of them." Isaiah. 42:9. How far-reaching is God's ability to reveal the future?  "Remember the former things of old: fo...

 How Readest Thou?  IT is one thing to read the Bible through, Another thing to read to learn and do. Some read it with design to learn to read, But to the subject pay but little heed. Some read it as their duty once a week, But no instruction from the Bible seek; While others read it with but little care, With no regard to how they read, nor where. Some read to bring themselves into repute, By showing others how they can dispute; While others read because their neighbours do, To see how long 'twill take to read it through. Some read it for the wonders that are there,— How David killed a lion and a bear; While others read it with uncommon care, Hoping to find some contradictions there. Some read as if it did not speak to them, But to the people at Jerusalem. One reads with father's specs upon his head, And sees the thing just as his father said. Some read to prove a preadopted creed, Hence understand but little that they read...

The New Covenant ( Jeremiah 31:31-34) One section in the book of Jeremiah (chapters 30-33) stands above other passages in the OT in its optimistic view of Isreal’s future. The high point (31:31-34) is the announcement that the Lord God will form a new covenant with His people. It points towards Jesus of Nazareth, whose death would seal this new covenant.   One sentence in particular gives a new context to the key affirmation of the Sinai covenant' "I will be their God, and they will be my people" (31:33; see also Exod 6:7). The relationship between God and His people envisioned in the Sinai Covenant was surrounded by laws chis­eled in stone and a priestly class in charge of all religious institutions and activities. The new covenant would differ from the old in one primary way: It would no longer be external to the worshipers, but would now be written on their hearts (31:33).  The great defect of the old covenant was that it lacked the power to enable peo...

Leadership that Empowers  (Acts 6:1-7) In Acts 6 the new Christian community faced a crisis of leadership. The Hellenists, the Greek-speaking Jews in Jerusalem,   were upset because the needs of their widows were being overlooked "in the daily distribution of food" (6:1). This disruption threatened the develop­ment of the church with "rumblings of discontent" (6:1) and had to be seriously addressed wisely. The apostles recognized the problem (6:2-3) and called for the selection of seven men to administer the food program (6:5-6), Many interpreters see the seven as the first deacons (see note on 6:2-6). The apostles provided leadership that empowers by sensitively listening to genuine com­munity needs. This wise handling of the issue, with the united, responsible action of both people and leaders, resulted in spiritual growth and increased the number of believers (6:7). Different gifts were recognized in the church and put to work for the common good ...

Believing (John 3:10-18) Believing occupies a central place in John’s Gospel. John does not use the noun faith that appears frequently elsewhere in the NT (e.g., see Matt 8:8-10; Mark 11:22-24; Acts 20:21; Rom 1:17; 3:27-31; 4:3-5; Heb 11 1 -39; Jas 2:14-24; 1 Pet 1:5-7). John prefers the verb believe to underscore that faith is not static like a doctrine or a dogma, but dynamic, requiring action. In John’s Gospel, “believing” in Jesus is the trait of all true disciples. In the Gospel of John, the verb translated “believe” is often followed by the Greek preposition eis (“into"). No parallel exists for this in ancient Greek usage. For John faith is not a status but an investment in the person of Jesus. Faith means accepting who Jesus is and what he claims to be. Faith constitutes a commitment to let his call change the way we live. Faith is the work God wants from us (6:29) as we abide in Jesus’word, as we love Him, and as we obey His commands   (8:31; 15:1-17; see 1...

Praise and rejoicing (Luke 1:14, 46-47, 64, 68) Praise   and rejoicing are prominent in luke's Gospel and in Acts. Throughout luke's Gospel, the recipients of Gods grace praise Him for His wonderful deeds (1:44, 46, 64, 68; 2:13, 38; 5:25-26; 7:16; 13:13; 17:15-18; 18:43; 19:37; 24:53). In Acts, praise accompanies healings (Acts 2:47; 3:8-9; 4:21) and the salvation of the Gentiles (Acts 11:18; 13:48; 21:20).     . This motif of praise is closely linked to a key theme in Luke, that the fulfilment of God's promise in the coming of Jesus the Messiah is a cause for joy and rejoicing. The OT prophets had predicted that nature itself would break forth in songs of praise when God's salvation arrived (see Isa 55:12). When Jesus entered Jerusalem at the end of his ministry, his disciples shouted and sang, "praising God for all the wonderful miracles they had seen" (19:37). The Pharisees called on Jesus to rebuke his disciples, but he responded, "...

Trusting in Human Strength (2 Chronicles 16:1-10).       Hanan the seer's charge against King Asa of Judah (6:7) is intriguing. Asa regarded the king of Aram as an ally, giving him the treasures of the Temple and palace so he would attack Baasha, king of Israel. However, the prophet Hanani saw in Aram a human foe who would be a nemesis to the kingdom of Judah. Previous battles demonstrate that God was the only ally Asa actually had. Asa's reliance on the king of Aram revealed a much deeper spiritual problem. Asa forgot that "the eyes of the lORD search the whole earth" (16:9; see also. Zech 4:10). So. when Hanani confronted Asa with the error of his ways, Asa summarily threw the prophet into confinement and the angry king arbitrarily inflicted cruelties on the people.     Asa provides   sad example of the human propensity to rely on their own tangible resources (see Proverbs 11:7; Isa 31:1; Jer 17:5-6) and to become angry when correc...