=========================================================== Scripture Studies: Vol. VII, No. 9 - November 2000 =================================================== In this issue: Old Testament Study - Zechariah 8 Character of a Spiritual Leader, pt. 2, by Horatius Bonar New Testament Study - Matthew 9:27-34 A Topical Study - Loving God vs. Loving the World, pt. 13 A Study of Wisdom - Ecclesiastes 9:11-18 Masthead -------- "Scripture Studies" is edited by Scott Sperling and published ten times a year by Scripture Studies, Inc., a non-profit organization. It is distributed all over the world by postal mail and via the internet, free of charge. If you would like to financially support the publication and distribution of "Scripture Studies", send contributions to: Scripture Studies Inc. 20 Pastora Foothill Ranch, CA 92610 USA Contributions are tax deductible in the United States. If you do not live in the United States, and would like to support "Scripture Studies", please send international postal coupons. Please feel free to upload "Scripture Studies" to any BBS or online service. If you or anyone that you know would like to be added to the subscription list send your request to the above address, or, via email to Scott Sperling at: ssper@aol.com Unless noted otherwise, scripture references are taken from the HOLY BIBLE, NEW INTERNATIONAL VERSION. Copyright ©1973, 1978, 1984 International Bible Society. Used by permission of Zondervan Bible Publishers =========================================================== Old Testament Study - Zechariah 8 ================================= "The Lord Almighty Says..." - II 1Again the word of the LORD Almighty came to me. 2This is what the LORD Almighty says: "I am very jealous for Zion; I am burning with jealousy for her." 3This is what the LORD says: "I will return to Zion and dwell in Jerusalem. Then Jerusalem will be called the City of Truth, and the mountain of the LORD Almighty will be called the Holy Mountain." 4This is what the LORD Almighty says: "Once again men and women of ripe old age will sit in the streets of Jerusalem, each with cane in hand because of his age. 5The city streets will be filled with boys and girls playing there." 6This is what the LORD Almighty says: "It may seem marvelous to the remnant of this people at that time, but will it seem marvelous to me?" declares the LORD Almighty. 7This is what the LORD Almighty says: "I will save my people from the countries of the east and the west. 8I will bring them back to live in Jerusalem; they will be my people, and I will be faithful and righteous to them as their God." 9This is what the LORD Almighty says: "You who now hear these words spoken by the prophets who were there when the foundation was laid for the house of the LORD Almighty, let your hands be strong so that the temple may be built. 10Before that time there were no wages for man or beast. No one could go about his business safely because of his enemy, for I had turned every man against his neighbor. 11But now I will not deal with the remnant of this people as I did in the past," declares the LORD Almighty. 12"The seed will grow well, the vine will yield its fruit, the ground will produce its crops, and the heavens will drop their dew. I will give all these things as an inheritance to the remnant of this people. 13As you have been an object of cursing among the nations, O Judah and Israel, so will I save you, and you will be a blessing. Do not be afraid, but let your hands be strong." 14This is what the LORD Almighty says: "Just as I had determined to bring disaster upon you and showed no pity when your fathers angered me," says the LORD Almighty, 15"so now I have determined to do good again to Jerusalem and Judah. Do not be afraid. 16These are the things you are to do: Speak the truth to each other, and render true and sound judgment in your courts; 17do not plot evil against your neighbor, and do not love to swear falsely. I hate all this," declares the LORD. 18Again the word of the LORD Almighty came to me. 19This is what the LORD Almighty says: "The fasts of the fourth, fifth, seventh and tenth months will become joyful and glad occasions and happy festivals for Judah. Therefore love truth and peace." 20This is what the LORD Almighty says: "Many peoples and the inhabitants of many cities will yet come, 21and the inhabitants of one city will go to another and say, 'Let us go at once to entreat the LORD and seek the LORD Almighty. I myself am going.' 22And many peoples and powerful nations will come to Jerusalem to seek the LORD Almighty and to entreat him." 23This is what the LORD Almighty says: "In those days ten men from all languages and nations will take firm hold of one Jew by the hem of his robe and say, 'Let us go with you, because we have heard that God is with you.'" We continue here looking at the ten messages that the Lord gave to the people of Israel, as part of His answer to the Bethelites to their question concerning observing their commemorative fasts. These ten messages were positive reenforcements to the Israelites, encouraging them to continue in their service to Him as they rebuilt the Temple. Many of these ten messages looked forward to the great things that the Lord had in store for Israel. In the previous issue, we looked at the first five messages (vss. 1-8), which we titled: Concerning God's jealousy, Concerning the Lord's return to Jerusalem, Concerning future prosperity in Jerusalem, Concerning the veracity of what the Lord was saying, and Concerning the return of the children of Israel to the promised land. Now let's look at the last five messages from the Lord: Encouraging their work on the Temple: "This is what the LORD Almighty says: 'You who now hear these words spoken by the prophets who were there when the foundation was laid for the house of the LORD Almighty, let your hands be strong so that the temple may be built. Before that time there were no wages for man or beast. No one could go about his business safely because of his enemy, for I had turned every man against his neighbor. But now I will not deal with the remnant of this people as I did in the past,' declares the LORD Almighty. 'The seed will grow well, the vine will yield its fruit, the ground will produce its crops, and the heavens will drop their dew. I will give all these things as an inheritance to the remnant of this people. As you have been an object of cursing among the nations, O Judah and Israel, so will I save you, and you will be a blessing. Do not be afraid, but let your hands be strong'" (vss. 9-13). The Lord uses the hope of future promises to directly encourage the people in their continuing work on the Temple. They who "hear these words spoken by the prophets", that is, the marvelous promises concerning Israel's future, are told by the Lord: "Let your hands be strong so that the temple may be built." The Lord again speaks to the people concerning the future prosperity of the remnant of Israel: "The seed will grow, the vine will yield its fruit, the ground will produce its crops, and the heavens will drop their dew." These things will be "the inheritance" of the children of those that are working so hard to build the Temple for the Lord. Not only will the children of Israel be prosperous, but they will be honored among the other nations: "As you have been an object of cursing among the nations, O Judah and Israel, so will I save you, and you will be a blessing." Indeed, this last promise has been partially fulfilled. Even we, who study this Book of Zechariah, are honoring the children of Israel by studying their history. We are blessed by their heritage, and the many examples of faithful, godly men and women from Israel. We are blessed by the writings of the prophets and historians of Israel. We live our lives according to the words that God spoke through them. What they are to do: "This is what the LORD Almighty says: 'Just as I had determined to bring disaster upon you and showed no pity when your fathers angered me,' says the LORD Almighty, 'so now I have determined to do good again to Jerusalem and Judah. Do not be afraid. These are the things you are to do: Speak the truth to each other, and render true and sound judgment in your courts; do not plot evil against your neighbor, and do not love to swear falsely. I hate all this,' declares the LORD" (vss. 14-17). T. V. Moore summarizes the Lord's exhortation to do good: "The argument is, that as the threatened punishment has been so faithfully inflicted, so the promised blessing will with equal fidelity be bestowed, and the argument is a fortiori: If the work of severity, so alien to God's character, has been inflicted with such inflexible determination, how much more shall that of goodness, which is so much more consonant to His nature?" [Moore, 119]. Recall that all of the Lord's words in chapters 7 and 8 comprise the answer to the Bethelites' question concerning whether they should continue their commemorative fasts. The Lord is, in effect, here telling them not to worry about the fasts, rather, "These are the things you are to do..." Keeping the fasts is not as important as to "speak the truth to each other", to "render true and sound judgment", etc. At the end of this statement, the Lord gives the crowning reason why the people should follow these exhortations: "I hate all this." Since He is our Lord, we should love what He loves, and hate what He hates. This is true religion: not fasting and rituals, but to be conformed to His character. Concerning the fasts: "Again the word of the LORD Almighty came to me. This is what the LORD Almighty says: 'The fasts of the fourth, fifth, seventh and tenth months will become joyful and glad occasions and happy festivals for Judah. Therefore love truth and peace'" (vss. 18-19). Now, finally, the Lord addresses specifically the question that the Bethelites asked in Zech. 7:3 (and the Bethelites probably thought their question would never get answered). The Bethelites asked about "the fast in the fifth month". Here the Lord speaks not only about the fast in the fifth month, but also those in the fourth, seventh and tenth. All these fasts commemorated sorrowful events that happened during the fall of Jerusalem, and during the exile of the children of Israel to Babylon. The Lord here, in effect, tells them, in light of all the great promises, that He is giving concerning the future of Israel, the times of mourning and fasting are finished. The fasts will become feasts. They "will become joyful and glad occasions and happy festivals for Judah." Given this, the Lord exhorts: "Therefore love truth and peace." Given the wonderful blessings that come from obedience to God's truth, then "love truth." Concerning Jerusalem as the future center of worship: "This is what the LORD Almighty says: 'Many peoples and the inhabitants of many cities will yet come, and the inhabitants of one city will go to another and say, "Let us go at once to entreat the LORD and seek the LORD Almighty. I myself am going." And many peoples and powerful nations will come to Jerusalem to seek the LORD Almighty and to entreat him'" (vss. 20-22). This prophecy not only shows Jerusalem as the center of worship, it also points ahead to the future when people will be excited to go and worship the Lord. These people will be "inhabitants of many cities", "many peoples" from "powerful nations", all coming to Jerusalem "to seek the LORD Almighty." The fact that people from all nations will revere Jerusalem and worship the true God is not that astounding to us. We, since the time of Christ, have seen this prophecy partially fulfilled, and so we take this prophecy for granted. However, this was an amazing, hard-to-believe, prophecy at the time it was made. "When this prediction was uttered nothing seemed more hopelessly improbable than its fulfillment. The Jews were a poor, despised, obscure tribe in the heart of Syria, whose existence was only known to the mighty world by their furnishing a trophy to the victorious arms of Babylon" [Moore, 123]. But now, since the time of Christ, many people from "powerful nations" visit the Holy Land to walk in the steps of their Jewish Messiah. Concerning Jesus Christ: "This is what the Lord Almighty says: 'In those days ten men from all languages and nations will take firm hold of one Jew by the hem of his robe and say, "Let us go with you, because we have heard that God is with you"'" (vs. 23). The final message in this chapter from the Lord concerns the Messiah, Jesus Christ, and His effect on "men from all languages and nations." For who else could the Lord be referring to by the "one Jew" in this passage? Is there any other whom "men from all languages and nations" take "firm hold of", and say, "Let us go with you, because we have heard that God is with you"? "Greece with her polished dialectics, Rome with her mailed mightiness, Asia with her soft voluptuousness, all submitted to the authority of a Saviour who was a Jew; all rested their hopes for eternity upon a Jew; and so received as divinely inspired the words and writings of men who were Jews. And for nearly two thousand years the mightiest intellects and largest hearts of the race have breathed the spirit and studied the words of men who were Jews, and have sought as the most precious boon of existence the privilege of being covered with a robe of righteousness that was wrought by the divinely incarnated hands of one who is of the seed of Abraham after the flesh though as to His higher nature, God over all blessed forever. And at this day there are literally men of all nations, and kindreds, and tribes, and people, who are laying hold of the skirt of Him that is a Jew, and casting in their lot with those whom God chose to be a people for Himself, and resting their hopes on that crucified and risen Jew, who is the Saviour of the world." [Moore, 125] =========================================================== Character of a Spiritual Leader, pt. 2, by Horatius Bonar ========================================================= A Classic Study by Horatius Bonar (1809-1889) [Here, we continue a study that enumerates the character traits of great spiritual leaders. This study was written by Horatius Bonar, and is taken from the preface of a book that he edited by John Gillies called "Historical Collections of Accounts of Revival". Mr. Bonar came up with this list of character traits by looking at the lives of the people who lead the great revivals in history. In the first part of the study, Mr. Bonar looked at the first three traits: 1. They were earnest about the work of the ministry; 2. They were bent upon success; 3. They were men of faith. In this part, Mr. Bonar continues the list of character traits.]-Ed. Character of a Spiritual Leader - II ------------------------------------ 4. They were men of labour. They were required to bear the burden and heat of the day. It might be truly said of them, that they scorned delights and loved laborious days. Their lives are the annals of incessant, unwearied toil of body and soul: time, strength, substance, health, all they were and possessed, they freely offered to the Lord, keeping back nothing, grudging nothing-joyfully, thankfully, surrendering all to Him who loved them and washed them from their sins in His own blood-regretting only this: that they had so little, so very little to give up for Him who for their sakes had freely given Himself! They knew by experience something of what the apostle testifies concerning himself to the Corinthian church. They knew what it was to be "in weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness" (II Cor. 11:27). They had no time for levity, or sloth, or pleasure, or idle companionship. They prevented the dawning of the morning to commence their labours, and the shades of evening found them, though wearied and fainting, still toiling on. They laboured for eternity, and as men who knew that time was short and the day of recompense at hand. 5. They were men of patience. They were not discouraged, though they had to labour long without seeing all the fruit they desired. They continued still to sow. Day after day they pursued what, to the eye of the world, appeared a thankless and fruitless round of toil. They were not soon weary in well-doing, remembering the example of the husbandman in regard to his perishable harvest: "Behold the husbandman waiteth for the precious fruit of the earth, and hath long patience for it until he receive the early and latter rain." (James 5:7). Many a goodly plan has been rendered abortive by impatience. Many a day of toil has been thrown away by impatience. Many a rash step has been taken and hasty changes adopted in consequence of impatience. Attempts have been made to force on a revival by men who were impatient at the slow progress of the work in their hand; and seldom have these ended in anything but calamitous failure, or at best, a momentary excitement which scorched and sterilised a soil from which a little more patient toil would have reaped an abundant harvest. There may be and there always ought to be the calmest patience in conjunction with the most intense longing for success. "He that believeth doth not make haste." (Isa. 28:16). A friend and brother in the Lord some years ago was called to till a portion of the Master's vineyard in our own land. He laboured and prayed and sought fruit with all his soul. Yet at that time he saw but little. He was called away to another circle of labour. After some years he heard that a work of God had taken place in his former field under another faithful brother and fellowworker in Christ. On visiting the spot he was amazed and delighted to find that many of those who had been converted were the very individuals whom he had several years before visited, and warned, and prayed for. "One man soweth and another reapeth" (John 4:37). 6. They were men of boldness and determination. Adversaries might contend and oppose, timid friends might hesitate, but they pressed forward, in no way terrified by difficulty or opposition. Timidity shuts many a door of usefulness, and loses many a precious opportunity; it wins no friends, while it strengthens every enemy. Nothing is lost by boldness, nor gained by fear. It seems often as if there were a premium upon mere boldness and vigour, apart from other things. Even natural courage and resolution will accomplish much; how much more, courage created and upheld by faith and prayer. In regard, for instance, to the dense masses of ungodliness, and profligacy in our large towns, what will ever be effected if we timidly shrink back, or slothfully fold our hands, because the array is so terrific, and the apparent probabilities of success so slender? Let us but be prepared to give battle, though it should be one against ten thousand, and who shall calculate the issues? But there is needed not merely natural courage in order to face natural danger or difficulty. There is, in our own day, a still greater need of moral boldness, in order to neutralize the fear of man: the dread of public opinion, that god of our idolatry in this last age, which boasts of superior enlightment, and which would bring every thing to the test of reason, or decide it by the votes of the majority. We need strength from above to be faithful in these days of trouble, and rebuke, and blasphemy-to set our faces like flint alike against the censure and applause of the multitude, and to dare to be singular for righteousness' sake, and to fight, single-handed, the battles of the faith. The sneer, the scoff, the contemptuous smile of superiority, the cold support, the cordial opposition, the timid friendship, the bold hostility, in private and public, from lips of companions, or neighbours, or fellow-citizens-often under pretext of reverence for religion-these are fitted to daunt the mind of common nerve, and to meet these nothing less than divine grace is needed. Never, perhaps, in any age, has wickedness assumed a bolder front and attitude; and never, therefore, was Christian courage more required than now. It needs little, indeed, of this to traverse the customary routine of parish duty. Men of the world, and mere professors, can tolerate, or perhaps commend such diligence; but to step beyond that-to break the regularity of well-beaten forms-to preach and labour in season and out of season-in churches, or barns, or school-houses, or fields, or streets, or highways-to deal faithfully and closely with men's consciences wherever you may happen to be brought into contact with them-to be always the minister, always the watchman, always the Christian, always the lover of souls-this is to turn the world upside down, to offend against every rule of good breeding, and to tear up the landmarks of civilized society. Ministers and private Christians do require more than ever to be "strong and of good courage," to be "steadfast and immoveable, always abounding in the work of the Lord" (I Cor. 15:58). This has ever been one of the great secrets of ministerial success. Them that honour God, God has never failed to honour and to bless. 7. They were men of prayer. It is true that they laboured much, visited much, studied much, but they also prayed much. In this they abounded. They were much alone with God, replenishing their own souls out of the living fountain that out of them might flow to their people rivers of living water. In our day there is doubtless, among many, a grievous mistake upon this point. Some who are really seeking to feed the flock, and to save souls, are led to exhaust their energies upon external duties and labours, overlooking the absolute necessity of enriching, ripening, filling, elevating their own souls by prayer and fasting. On this account there is much time wasted and labour thrown away. A single word, coming fresh from lips that have been kindled into heavenly warmth, by near fellowship with God, will avail more than a thousand others. Did Christ's faithful ministers act more on this principle, they would soon learn what an increased fruitfulness and power are thereby imparted to all their labours. Were more of each returning Saturday spent in fellowship with God, in solemn intercession for the people, in humiliation for sin, and supplication for the outpouring of the Spirit-our Sabbaths would be far more blest, our sermons would be far more blest, our sermons would be far more successful, our faces would shine as did the face of Moses, a more solemn awe and reverence would be over all our assemblies, and there would be fewer complaints of labouring in vain, or spending strength for nought. What might be lost in elaborate composition, or critical exactness of style or argument, would be far more than compensated for by the "double portion of the Spirit" (II Kings 2:9) we might then expect to receive. 8. They were men whose doctrines were of the most decided kind, both as respects law and gospel. There is a breadth and power about their preaching-aglow and energy about their words and thoughts, that makes us feel that they were "men of might." Their trumpet gave no feeble nor uncertain sound, either to saint or sinner-either to the church or the world. They lifted up their voices, and spared not. There was no flinching, no flattering, or prophesying of smooth things. Perhaps they excelled more in the proclamation of the law, and its eternal penalties, than in the declaration of the glad tidings of great joy through Him who finished transgression and made an end of sin upon the cross. There is sometimes a lack of fulness and liberty in their statements of the gospel; there is a constraint about some of their sermons, as if they feared making the glad tidings too free; there is, in their dealings with inquirers, a tendency to throw them in upon their own acts, or feelings, or convictions, instead of drawing them out at once to what has been finished on the cross, leading them to look for some preparatory work in themselves, before rejoicing in the gospel; but still there are at other times full exhibitions of the Saviour, and free proclamations of his glorious gospel. Their preaching seems to have been of the most masculine and fearless kind, falling on the audience with tremendous power. It was not vehement, it was not fierce, it was not noisy; it was far too solemn to be such; it was massive, weighty, cutting, piercing, sharper than a two-edged sword. The weapons wielded by them were well tempered, well furbished, sharp and keen. Nor were they wielded by a feeble or unpractised arm. These warriors did not fight with the scabbard instead of the blade. Nor did they smite with the flat instead of the edge of the sword. Nor did they spare any effort, either of strength or skill, which might carry home the thrust or the stroke to the very vitals. Hence so many fell wounded under them, such as in the case of the celebrated Thomas Shepard of Cambridge, regarding whom it is said, that "he scarce ever preached a sermon but some or other of his congregation were struck with great distress, and cried out in agony, 'What shall I do to be saved?'" Or take the following account of the effects produced by a sermon of Edwards at Enfield, in July 1741, which, as being new, we lay before our readers: "While the people in the neighbouring towns were in great distress for their souls," says the historian, "the inhabitants of that town were very secure, loose and vain. A lecture had been appointed at Enfield; and the neighbouring people, the night before, were so affected at the thoughtlessness of the inhabitants, and in such fears that God would, in his righteous judgment, pass them by, while the divine showers were falling all around them, as to be prostrate before him a considerable part of it, supplicating mercy for their souls. When the appointed time for the lecture came, a number of the neighbouring ministers attended, and some from a distance. When they went into the meeting-house, the appearance of the assembly was thoughtless and vain. The people hardly conducted themselves with common decency. Edwards preached. His plain, unpretending manner, both in language and delivery, and his established reputation for holiness and knowledge of the truth, forbade the suspicion that any trick of oratory would be used to mislead his hearers. He began in the clear, careful, demonstrative style of a teacher, solicitous for the result of his effort, and anxious that every step of his argument should be early and fully understood. His text was Dent. 32:35: 'Their foot shall slide in due time.' As he advanced in unfolding the meaning of the text, the most careful logic brought him and his bearers to conclusions, which the most tremendous imagery could but inadequately express. His most terrific descriptions of the doom and danger of the impenitent, only enabled them to apprehend more clearly the truths which he had compelled them to believe. They seemed to be, not the product of the imagination, but what they really were, a part of the argument. The effect was as might have been expected. Trumbull informs us, that 'before the assembly was ended, the assembly appeared deeply impressed and bowed with an awful conviction of their sin and danger. There was such a breathing of distress and weeping, that the preacher was obliged to speak to the people and desire silence, that he might be heard. This was the beginning of the same great and prevailing concern in that place, with which the colony in general was visited.'" (Mr. Bonar's study will conclude in the next issue) =========================================================== New Testament Study - Matthew 9:27-34 ===================================== Jesus' Tireless Service ----------------------- 27As Jesus went on from there, two blind men followed Him, calling out, "Have mercy on us, Son of David!" 28When He had gone indoors, the blind men came to Him, and He asked them, "Do you believe that I am able to do this?" "Yes, Lord," they replied. 29Then He touched their eyes and said, "According to your faith will it be done to you"; 30and their sight was restored. Jesus warned them sternly, "See that no one knows about this." 31But they went out and spread the news about Him all over that region. 32While they were going out, a man who was demon-possessed and could not talk was brought to Jesus. 33And when the demon was driven out, the man who had been mute spoke. The crowd was amazed and said, "Nothing like this has ever been seen in Israel." 34But the Pharisees said, "It is by the prince of demons that he drives out demons." With this episode, Matthew concludes the section of his Gospel that recounts many miracles that Jesus performed. In this chapter, we get a sense of the tirelessness of Jesus' ministry. Jesus did good for others continually, and tirelessly, always looking to the needs of those who sought Him out. He had just journeyed to Jairus' house to raise his daughter from the dead. On the way to Jairus' house, the woman who suffered from bleeding touched Jesus' garment, and was healed. Now, concerning the return trip from Jairus' house, we read: "As Jesus went on from there, two blind men followed Him, calling out, 'Have mercy on us, Son of David!' When He had gone indoors, the blind men came to Him, and He asked them, 'Do you believe that I am able to do this?' 'Yes, Lord,' they replied. Then He touched their eyes and said, 'According to your faith will it be done to you'; and their sight was restored" (vs. 27-30). The two blind men addressed Jesus as "Son of David". This was a term for the Messiah, which, more specifically, refers to the Kingship of Jesus as the Son of David. It is appropriate that the blind men seek healing by referring to Jesus as the Messiah because it was prophesied that the Messiah would "open eyes that are blind" (Isa. 42:7; see also Isa. 35:5 and Isa. 29:18). One might say, even, that since it was prophesied, this was a miracle that had to happen. And in fact, it is recorded that Jesus gave sight to many who were blind (see Matt. 11:5; 12:22; 15:30; 20:30; 21:14; Mark 8:22; John 5:3; 9:1). Interestingly, Jesus did not immediately heal the blind men. First, He delayed until He reached His destination. The blind men followed Him indoors, and then He asked them, "Do you believe that I am able to do this?" (vs. 28). They answered with assurance: "Yes, Lord." Jesus responded to their faith, "touched their eyes" and told them, "According to your faith will it be done to you." We see demonstrated here an established connection between the faith of the blind men, and their being healed by Jesus. Jesus sensed the faith of the blind men, verified it, and responded to it by touching their eyes and healing them. The faith of the blind men is similar to our faith. Their faith was based not upon what they saw, but upon what they heard from others, just as ours is. The blind men could not see the miracles of Jesus, but heard of the miracles and great works of Jesus, and also heard the teachings of Jesus, and based on these things, believed in Him as their Lord and Messiah. After He healed them, "Jesus warned them sternly, 'See that no one knows about this'" (vs. 30). The healed men, however, ignored this command of Jesus: "But they went out and spread the news about Him all over that region" (vs. 31). So, although the men had faith, sadly they did not have obedience. Jesus' command was unambiguous and definitive, "sternly" given. Now, someone might argue that the Lord's command in this case didn't make sense, was not even in the Lord's best interest. "Some have sought to excuse the disobedience of the two men on the ground that it was very natural, and was no doubt sincerely designed to do Him honor. But still it was a fault. What can be so pleasing to Him, or so conducive to His glory, as simple, unquestioning, loving obedience?" [Broadus, 208]. Are we smarter than the Lord? Do we, more than the Lord, know what is best? It is never right to disobey the Lord, even if we do not understand the reasons for the Lord's command. Is He not our "Lord"? What is quite sad here is that, though the faith of the healed men was true, their declaration that Jesus was their "Lord" was not true. One does not disobey one's "Lord", if he truly is his "Lord". We do not, here and now, know the exact reasons for the Lord's command to them; and clearly, the men did not know either. However, the Lord did have a reason for His command (He is a reasonable Lord), and so, they should have obeyed. We must obey the Lord's commands, at times, without knowing the reasons behind them. Matthew continues recounting Jesus' tireless service to those who were in need: "While they were going out, a man who was demon-possessed and could not talk was brought to Jesus. And when the demon was driven out, the man who had been mute spoke. The crowd was amazed and said, 'Nothing like this has ever been seen in Israel.' But the Pharisees said, 'It is by the prince of demons that he drives out demons'" (vss. 32-34). The demon-possessed man, naturally, did not approach Jesus, but "was brought to Jesus". They are good friends who bring a man in need to Jesus. The demon was "driven out" by Jesus. Note the strong term "driven out". Demons do not leave without forceful expulsion. The crowd, it seems, did not expect a healing, for they were "amazed", and noted their astonishment, saying, "Nothing like this has ever been seen in Israel." The reaction of the crowd is contrasted with the reaction of the Pharisees to the healing. The Pharisees said, "It is by the prince of demons that he drives out demons." There is jealousy in their explanation of Jesus' power. They desperately seek an explanation for Jesus' great works that will diminish His esteem in the eyes of the people. "They were not willing to acknowledge the truth about Jesus' miracles, for it would diminish their own consideration among the people" [Broadus, 209]. But their explanation makes no sense, as Jesus later tells them: "If Satan drives out Satan, he is divided against himself" (Matt. 12:26). By their reaction, "we learn that when godlessness comes to the extreme point of blindness, there is no work of God, however plain, which will not be distorted in its eyes" [Calvin, 276]. =========================================================== A Topical Study - Loving God vs. Loving the World, pt. 13 ========================================================= [Here we continue our series that has the goal of increasing our love for God and the things of God, while decreasing our love for the world and the things of the world. This resumes a multi-part study by Samuel Annesley, in which he examines, in detail, the greatest commandment. In this issue, Mr. Annesley continues looking at the means by which we may attain love to God.]-Ed. How May We Attain to Love God by Samuel Annesley (1620 -1696) ------------------------------- "Jesus said unto him, 'Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment'" (Matt. 22:37-38, AV). MEANS TO ATTAIN LOVE TO GOD (CONT.) ----------------------------------- 3. Sustaining and conserving means.-Here several graces are singularly useful. I shall name only three. (1.) Faith, whereby we are persuaded that what God hath spoken is true and good.-"If thou canst believe, all things are possible to him that believeth" (Mark 9:23). Now, then, take some particular promise-why not that which hath already affected thy heart? You cannot press a promise as you squeeze an orange, to extract all that is in it; no; it is called drawing water out of a fountain (see Isa. 12:3), though you draw out ever so much, there is no less behind. Well, then, take that promise: "I love them that love me; and those that seek me early shall find me" (Prov. 8:17). I may here, by my love to God, make out God's love to me; and so, by these claspings of love, have my love inflamed and preserved. But, Christians, be sure to remember this: Whenever you lay one hand on a promise, lay the other on Christ: you will thereby get your objections answered, and your fears removed. For instance: "I am unworthy of Divine Love," but Christ is not. "I know not how to come to God": but, our access is by Christ. "Though I come, I know not how to believe": thy coming is believing (see John 6:37). O for more acquaintance with the life of faith! It is mostly with us in spirituals according to our faith. (2.) Hope, whereby we expect a future good.-Hope is the daughter of faith. Many a time the weak mother leans upon the daughter. Hope (at least to our apprehensions) hath not so many obstructions and hinderances as faith. I dare say, "I hope" what I dare not say, "I believe". Though I must tell you, that which the over-modest Christian calls a weak hope, God often calls a strong faith: "Remember the word onto thy servant, upon which thou last caused me to hope" (Psalm 119:49). There is a prayer of hope; and here is a promise-answer to faith: "Thou wilt keep him in perfect peace, whose mind is stayed on Thee: because he trusteth in Thee," etc. (Isa. 26:3). So that, in a word, as to the present case, though I yet cannot love God as I would, I hope God will help me, that my love shall be always growing. (3.) Patience.-"Let patience have her perfect work, that ye may be perfect and entire, wanting nothing" (James 1:4). And do but with patience go on with your work, and no necessary grace shall be wanting unto you. Look that you be patient in waiting, and patient in bearing. Do not misinterpret God's dealings with you. There are two passages I would have you take special notice of: that ground that brought such fruit as answered expectation, was "an honest and good heart, which kept the word, and brought forth fruit with patience" (Luke 8:15). The other is: "In your patience possess ye your souls" (Luke 21:19). Patience contributes much to both fruitfulness and comfort. Let us make an essay-Thou wouldest have God manifest His love to thee in a more ravishing manner: stay a while, thou wantest another kind of dispensation first and most, namely, to feel more of the evil of sin, that thou mayest be more watchful and more holy.-So soon as a trial comes, thou wouldest have it removed: stay a while; it hath not done the work for which God sent it. God in kindness binds-on the plaster, till He hath effected the cure.-Thou art at a loss; thou knowest not what God will do with thee: be it so, it is not fit thou shouldest; God doth not usually tell His children beforehand what He will do with them; God expects we should gather-up our duty from the precepts of His word, and from the hints of His providence. We read that when the prophet Elisha had given king Joash a promise, and a sign of deliverance from Syria, God expected that his own reason and faith should prompt him so to improve a second sign, as to pursue the victory to a conquest; but he understood it not, and so miscarried (II Kings 13:17-19). Do you learn to hold-on in the use of all means for the engaging of your hearts more to God? "We desire that every one of you do show the same diligence to the full assurance of hope unto the end that ye be not slothful, but followers of them who through faith and patience inherit the promises" (Heb. 6:11-12), not expecting to obtain the promise till you have patiently endured. And the same apostle, in the same epistle, tells us that "ye have need of patience, that, after ye have done the will of God, ye might receive the promise" (Heb. 10:36). =========================================================== A Study of Wisdom - Ecclesiastes 9:11-18 ======================================== Time and Chance --------------- 11I have seen something else under the sun: The race is not to the swift or the battle to the strong, nor does food come to the wise or wealth to the brilliant or favor to the learned; but time and chance happen to them all. 12Moreover, no man knows when his hour will come: As fish are caught in a cruel net, or birds are taken in a snare, so men are trapped by evil times that fall unexpectedly upon them. 13I also saw under the sun this example of wisdom that greatly impressed me: 14There was once a small city with only a few people in it. And a powerful king came against it, surrounded it and built huge siegeworks against it. 15Now there lived in that city a man poor but wise, and he saved the city by his wisdom. But nobody remembered that poor man. 16So I said, "Wisdom is better than strength." But the poor man's wisdom is despised, and his words are no longer heeded. 17The quiet words of the wise are more to be heeded than the shouts of a ruler of fools. 18Wisdom is better than weapons of war, but one sinner destroys much good. Solomon has just exhorted us to find joy and contentment with what God has given us in life (see Eccl. 9:7-9). This exhortation to contentment is especially needed given what he has next to tell us: "I have seen something else under the sun: The race is not to the swift or the battle to the strong, nor does food come to the wise or wealth to the brilliant or favor to the learned; but time and chance happen to them all" (vs. 11). The swift, the strong, the wise, the learned, all would seem to have it made. But, alas, life is unpredictable. One might think that success and joy in life would depend on our abilities, but, as Solomon points out, even having great talent or ability is no guarantee of success. From man's point of view, there is always an element of unpredictability: "Time and chance happen to them all." "Time and chance", bad timing and the whims of chance, can mess up the best of plans. Given this, we would do well to learn not to trust in our own abilities, in our own wisdom, for we cannot, even at our best, conquer "time and chance". We would do well to put our trust in Him who is the Master of Providence, the Master of "time and chance". If we trust in God, we are no longer at the mercy of "time and chance", but at the mercy of God. We should say to God, with David: "My times are in Your hands" (Ps. 31:15). Paul tells us that, for His children, God manipulates the whims of "time and chance" for our favor: "And we know that in all things God works for the good of those who love Him, who have been called according to His purpose" (Rom. 8:28). To put our trust in God is even more important when we realize that, not only the events of life, but the occasion of death is subject to the whims of "time and chance". Solomon continues: "Moreover, no man knows when his hour will come: As fish are caught in a cruel net, or birds are taken in a snare, so men are trapped by evil times that fall unexpectedly upon them" (vs. 12). James teaches us not to forget the unpredictability of life: "Now listen, you who say, 'Today or tomorrow we will go to this or that city, spend a year there, carry on business and make money.' Why, you do not even know what will happen tomorrow. What is your life? You are a mist that appears for a little while and then vanishes. Instead, you ought to say, 'If it is the Lord's will, we will live and do this or that.'" (James 4:13-15). Solomon realizes that not only time and chance, but the fickleness of men can thwart the success of the talented. He recounts a story demonstrating this: "I also saw under the sun this example of wisdom that greatly impressed me: There was once a small city with only a few people in it. And a powerful king came against it, surrounded it and built huge siegeworks against it. Now there lived in that city a man poor but wise, and he saved the city by his wisdom. But nobody remembered that poor man" (vss. 13-15). This story is doubly ironic. First, we have a man "poor but wise" who, through his wisdom, outwits a "powerful king" and "saves the city by his wisdom". This is surprising in itself. And then, we have the result: "But nobody remembered that poor man." This is sad, but oh so true to life. We have all seen situations where the wrong people get credit for things, and where the right people go unrewarded. A lesson we must learn is that we must not count on men for accolades. "Learn to prepare for disappointment. Work for the best interests of your fellow-creatures; but not for their approbation or reward" [Bridges, 230]. Look to please God instead of men. Give to others, as Jesus prescribed, not for earthly reward but for treasures in heaven (see Matt. 6). Your Father, "who sees what is done in secret, will reward you" (Matt. 6:4). Solomon ends this section with lessons he learned from this story: "So I said, 'Wisdom is better than strength.' But the poor man's wisdom is despised, and his words are no longer heeded. The quiet words of the wise are more to be heeded than the shouts of a ruler of fools. Wisdom is better than weapons of war, but one sinner destroys much good" (vss. 16-18). The first lesson Solomon learned was "wisdom is better than strength." The poor man's wisdom outwitted the powerful king. However, this lesson is tempered by the next lesson: "But the poor man's wisdom is despised, and his words are no longer heeded" (vs. 16). Though the poor man saved the city, his words are "no longer heeded", and indeed, even his past, proven wisdom is forgotten, because he is poor. Unfortunately, the rich and powerful are listened to and obeyed with little discernment; the poor are ignored without consideration. We must learn to discern based on truth and godliness, not based on worldly standing. Solomon expresses this: "The quiet words of the wise are more to be heeded than the shouts of a ruler of fools" (vs. 17). The final lesson that Solomon draws from his story concerns the ability of sin to nullify wisdom: "Wisdom is better than weapons of war, but one sinner destroys much good" (vs. 18). In the story, the "sin" lies in forgetting the poor man's wisdom. Quite probably, credit for saving the city was given to another man, possibly the "ruler of fools". By not crediting the poor man for his wisdom, "much good" was destroyed, for the city forever lost the benefits of the poor man's wisdom.