Fear Not

“And Moses said to the people, ‘Fear not, stand firm, and see the salvation of the Lord, which he will work for you today. For the Egyptians whom you see today, you shall never see again. The Lord will fight for you, and you have only to be silent’” (Exodus 14:13, 14).

The Lord is very clear about our concern for personal welfare. Fear or anxiety is a natural response to uncertainty and threatening situations. Nevertheless, believers are forbidden to be fearful, worried, or anxious. God is sovereign in all things. He has complete control over all things, and nothing happens without His knowledge and consent. This is clear in Scripture (Isaiah 43:1–7), and to doubt it is to sin in unbelief (Matthew 6:25–34).

The Lord did not promise His people an easy life. Because we are sinners by birth and choice, living in a sin-cursed and broken world. We suffer Adam’s curse: “Hard work was created for everyone, and a heavy yoke is laid on the children of Adam, from the day they come forth from their mother’s womb until the day they return to the mother of all the living. Perplexities and fear of heart are theirs, and anxious thought of the day of their death. From the one who sits on a splendid throne to the one who grovels in dust and ashes” (Sirach 40:1–3). As long as we are in the flesh, we will be subject to anxiety.

There is also the fact that we are engaged in a spiritual war, unseen but very real. The enemy of our souls is set to doing as much damage as he can as long as he is able. We should expect that we will be attacked suddenly from every quarter. His aim is to disquiet our hearts and tempt us not to stand firm. If he can, he will cause us to turn tail, flee, cower, and hide in fear and terror. Our Commander and Chief orders us to “stand firm” and “fear not.”

The Old Testament is a written warning for New Covenant believers to trust their God and Savior in every situation. He is able to save and keep all who are in His sovereign care. For example, the enemy of God filled the promised land with the offspring of Nephilim clans to terrify and dissuade the children of Israel from taking possession of the land promised to Abraham. With clear promises of His going before them to drive out these usurpers, God commanded them to enter the land and take possession without fear (Deuteronomy 1:20, 21). The test was designed to separate the godly remnant from the unbelieving majority who were judged unworthy to enter the promised rest (Psalm 95 and quoted in Hebrews 4:3–7).

Believers need this truth, especially in these days of uncertainty. With growing intensity, Christians are becoming the objects of attack from a culture that is becoming more wicked with ever-increasing decline. God’s Word to us remains the same: “fear not.”

By What Authority?

The current political and social landscape clearly reflects the predictions that Jesus gave informing the disciples about the end of the gospel age recorded in Matthew 24. Particularly note verse 10: “And then many will fall away and betray one another and hate one another.”

First, in the ESV, the sentence begins by stating that “many will fall away.” Is this an apostasy—a falling away or departure from the truth? The term in Greek would be apostasia, from which we get the English term (2 Thessalonians 2:3). The King James Version reads, “And then shall many be offended.” This is a better translation because the Greek term is skandalizo, from which we get the English term scandal (Matthew 11:6). So, what is Jesus informing us in these words?

The first part of Jesus’ response is a general description of conditions in this fallen world (vv. 4–8). This is preceded by a warning to beware that no one deceives or leads them astray (v. 4). There will be many false Christs and false religions (v. 5). Note, however, that false religion is more than false doctrine.

The focus here is authority and the power to enforce submission to authority. Note that Christ means Messiah, and Messiah is the ultimate King of the Jews. Jesus came preaching the gospel of the kingdom (Matthew 4:17, 23; 9:35). The rejection and crucifixion of Jesus centered in the Jews’ fearing their loss of authority (John 11:48; Luke 19:14). Carefully read the Gospel accounts of Jesus before Pilate (Matthew 27:11ff; John 18:33ff). Jesus was accused of leading an insurrection to overthrow the existing government (Luke 23:2, 3).

What results from the attempted power grabs of the false Christs? Authority. So, what immediately follows these usurpers is wars and rumors of wars. Wars are fought for power and control. Kingdoms rise against kingdoms and nations against nations. Famines and catastrophes follow (vv. 6–8). These are not the results of mere false doctrine.

Why is true Christianity hated? The kingdom of heaven is an imminent threat to the kingdom of darkness. Satan does not want to give up his authority and power. Thus, Jesus lists a number of things that His followers will face before He returns to establish His kingdom. They will be persecuted (v. 9). This will cause some professing believers to stumble (skandalon) or be offended. Followers of Jesus will be treated as Jesus was. The more evident the kingdom of God is in the world the greater will be the tribulation. It is war for power and authority.

In this struggle many will be offended. They will betray and hate each other. Does not this typify many congregations? This leads to apostasy because of false doctrine preached by false prophets. Bad doctrine leads to lawlessness (iniquity) and love grows cold. True believers will ride out the storm. They persevere to the end and are saved. Finally, in spite of all the war and hostility, the gospel of the kingdom is sovereignly proclaimed throughout the whole earth. Only then will the end come and the kingdom of heaven be the sole authority.  

Waiting for the Lord

“I waited patiently for the Lord” (Psalm 40:1). These are the words of King David when he fled Jerusalem after his son Absalom usurped the throne of Judah. The psalm is composed of two parts: (1) his praise of God (vv. 1–10) and (2) his petition based on his affirmation of hope in God (vv. 11–17). The first part gives thanks to the Lord for His past faithfulness. The second is a personal lament of his present circumstances.

David recognized that His experiences of God’s deliverance were designed for testimony. Others needed to “see and fear, and put their trust in the Lord,” because “blessed [a condition of being in God’s favor] is the man who makes the Lord his trust” (vv. 3, 4). God multiplied His deeds and thoughts toward His saints in order for that grace to be proclaimed, however inadequately (v. 5). Our lives serve as a living model of God’s greatness (v. 16). Tragically, more often than not, our calamities cause us to fret, complain, and accuse God of His unfairness or lack of sympathy. This negative witness shows, not so much in what we say as how we act before others.

David recognized that his first obligation was delight-driven desire to do God’s will (vv. 7, 8). This desire flowed from God’s Torah (law—teaching or instruction) established in his life— “within [his] heart.” This passage is cited in Hebrews 10:5–7 concerning the work of Christ. Interestingly, Hebrews interprets the text to mean that doing the will of God is of far greater importance than mere ritual performance (v. 6). Hebrews cites the Septuagint reading, “a body have you prepared for me” whereas the Masoretic text reads, “my ears you have pierced.” English translations have “my ears you have opened,” missing the meaning. It is not that David was given understanding of divine revelation as in Isaiah 50:4 but that he was made a bond slave of divine purpose. Only David’s greater Son, Jesus, could fully satisfy the requirements of this coronation decree (Deuteronomy 17:14–20), becoming the sacrificial replacement necessary to redeem His people (Hebrews 10:8, 9).

The past faithfulness of his covenant Lord provided the foundation of David’s hope for deliverance in his present predicament. David’s trust rested on God’s mercy (racham, compassion) because of God’s loyal covenant love (hesed, steadfast love; v. 11) previously proven to him. He knew that the evils or bad things of life in this fallen world always surrounded him. He could not trust in his own resources. His fleshly tendencies continually tempted him to self-will (iniquities, v. 12) because of his lack of strength (poor) and resoluteness (needy). Thus, his desperate plea, “Be pleased, O Lord, to deliver me!” (v. 13). Understand that this plea looked past David’s immediate personal need to the testimony of the Lord Himself and His covenantal oath (2 Samuel 7:8–16).

The powerful truth here is that all who are Christ’s are also served by this covenantal oath as fulfilled in Jesus Christ. It has nothing to do with personal failings but His faithfulness to His own will.

Paul’s Prayer for the Colossians

The church at Colossae was probably started during Paul’s three-year tenure at Ephesus. This is when he met Epaphras, who probably was responsible for bringing the gospel back to his hometown, Colossae (1:7). The letter was written during Paul’s first imprisonment at Rome. Epaphras was with him there and related to him the false teaching that was endangering the church, the reason for Paul’s writing to them. Paul faithfully and earnestly prayed for these saints (v. 9).

First, Paul asked that they would be “filled with the knowledge [full knowledge] of His will in all spiritual wisdom and understanding.” It is clear that only those who do the will of God can hope to enter the kingdom of God (Matthew 7:21; 1 John 2:17). This was vitally important to insure their ability to resist those who attempted to deceive them with false doctrine. The mystery cults taught that a secret or hidden knowledge was available only to insiders. Paul refuted that every believer, not just a few elite members, should be filled to the full with the will of God. 

Two terms regarding their having full knowledge of God’s will are spiritually comprehending it and having the wisdom or spiritual insight to live the will of God. Wisdom is a biblical conception descriptive of a godly person who is able to live out spiritual truths (Hosea 14:9; Colossians 4:5). Wisdom enables those possessing it to be self-controlled, open to discipline and correction, and able to keep control of the tongue. Proverbs 17:28 argues that one who remains silent will be thought of as wise. Most importantly, wisdom is a characteristic of a righteous person (Psalm 37:30).

The result of having these Spirit-given and -managed functions of the will of God is that believers are enabled to “walk in a manner worthy of the Lord, fully pleasing to him: bearing fruit in every good work and increasing in the knowledge of God” (v. 10). Walking worthy of the Lord means that we life selflessly as God’s image-bearers, loving God and others in order to reflect His image in world as He originally intended that we do. Such worthy walking is pleasing to the Lord. It allows us to bear spiritual fruit to the glory of God and deepens our relationship with God, not simply increasing intellectual knowledge.

This worthy walk is possible because one is “being strengthened with all power, according to his glorious might, for all endurance and patience with joy” (v. 11). Our worthy walk is not free from trials and difficulties. However, the power of the Spirit enables joy, which is the positive response of hope and expectation in the midst of hard circumstances. Joy makes endurance and patience possible. Joy responds with thanksgiving to the Father who is using circumstances and qualifying the believer “to share in the inheritance of the saints in light” (v. 12). This how we need to pray for each other.

Walking with God

Paul’s great burden for the believers in Corinth comes through in 2 Corinthians. His first epistle to them confronts the many problems plaguing this church. But also note Paul’s spirit in writing them: “For I wrote to you out of much affliction and anguish of heart and with many tears, not to cause you pain but to let you know the abundant love that I have for you” (2 Corinthians 2:4). The problems at issue conflicted with the fact that “in Christ God was reconciling the world to himself” (2 Corinthians 5:19).

Thus, Paul pleads with them: “We appeal to you not to receive the grace of God in vain” (2 Corinthians 6:1). In what way were these saints thwarting the grace of God? Their problem, as with all yet unglorified saints, was that they were “restricted” in our own “affections” (2 Corinthians 6:12), that is, constrained by their own passions. The implication is that their ability to show mercy and compassion was restricted due to worldly influence around them, evidenced in their reaction to life situations.

They were being sorely self-limited. Accordingly, Paul pleads for the believers to separate from unbelieving, lawless, benighted, and worthless (belial) people (vv. 14,15). “What agreement has the temple of God with idols? For we are the temple of the living God” (v. 16). Here is an amazing truth. A temple is a holy place where a holy God dwells with His holy people (1 Peter 1:14–19). In verses 16 through 18, Paul cites OT Scriptures as proof (Leviticus 26:12; Isaiah 52:11). Verse 18 (“I will be a father to you, and you shall be sons and daughters to me”) summarizes a number of OT references (Exodus 4:22; 2 Samuel 7:8, 14; Isaiah 43:6; Jeremiah 31:9; Hosea 1:10).

Meditate on these verses. A thrice-holy God saves sinners in order to welcome them, be a father to them, dwell among them, and walk with them. Is this not a truly amazing thing? To facilitate this privilege, He has made the church His living temple (1 Corinthians 3:16, 17; Ephesian 2:21; 1 Peter 2:5, 9, 10). Nevertheless, this truth requires certain preparation from His people. We must become a holy (separated) people in practice: “Since we have these promises, beloved, let us cleanse ourselves from every defilement of body and spirit, bringing holiness to completion in the fear of God” (2 Corinthians 7:1). Only this discipline frees the heart from its self-cramping limitations, opening it to freely receive God grace.

It is interesting that the very next thing Paul commands the Corinthians is that they “make room in [their] hearts” for him (7:2). Paul was God’s agent to bring them to true freedom, which placed him in a difficult position due to their natural, unsanctified instincts. The road to holiness is difficult, but the freedom it brings is worth the fight. Glory and joy are found in the realization that God, as our God, welcomes us. Oh, let us release all the worthless, worldly baggage that constricts our spiritual life, and let us learn to walk with God in obedience and holiness.

The Church, Part 10a

“Now concerning spiritual gifts” (1 Corinthians 12:1), begins Paul’s discussion of the use and misuse of the gifts. This discussion will continue for three chapters. The Greek translated spiritual gifts is a single plural adjective, pneumatikos (spirituals), which is, in itself, ambiguous. It is if Paul interrupted himself but picks up in verse 4 where he introduces the noun, gifts (see Romans 1:11). Thus, Paul relates spirituals with gifts (charisma). Gifting is God’s grace in operation. The first and greatest gift is salvation (Romans 3:23). His many gifts after salvation are designed to bring His own to full maturity in Christ through their service to Him in establishing the church.

The brief detour that Paul takes in verses 2 and 3 is essential, however, to the whole argument. The Gentile believers to whom he writes must realize what they were when Christ saved them—pagans, led astray to mute idols. They formerly rejected natural revelation about the true God, leading them to devotion to false gods (Romans 1:21–23). They were now being redirected through the work of the Spirit to worship the God who speaks. The grace-gifts enabled and benefited this change.

Note that in verses 4 through 6, each of the persons of the Godhead are referenced—the Spirit, the Son (Lord), and the Father (God). The gifts are administered by the Spirit (v. 4) for the purpose of serving the Lord Christ (v. 5) as authorized and enabled by the almighty Father (v. 6). Paul was emphasizing the essential unity of the Godhead, a unity that must also characterize the body. Note verse 7: “To each is given the manifestation of the Spirit for the common good” (sumphoros, ‘to bear or bring together”). This is followed by a listing of the gifts as variously distributed among the saints for the purpose of unity. Paul concludes the section: “All these are empowered by one and the same Spirit, who apportions to each one individually as he wills” (v. 11).

With the past emphasis placed on the primacy of tongues in charismatic teachings concerning one’s relationship to the Holy Spirit, the question must be, how much weight was Paul giving to tongues in light of the Scriptural facts cited above? Observe, first, tongues are most often valued as a personal benefit of the seeker; whereas Paul stresses the gifts’ importance for the unity of the body.

Second, not everyone in the body had all the gifts or even certain ones considered most valuable (see v. 30). For instance, “tongues” had a low ranking of priority. Rather, the listing shows that each particular gift was to be used in concert with other gifts for the mutual benefit of the whole church.

   Third, a believer does not choose what gift he will exercise. That choice is left solely to the Spirit (v. 11). The discussion following verse 11 of the church as a body with its various members supports these observations. Apparently, speaking with tongues was an issue in Corinth because Paul concludes by asking, “Do all speak with tongues?” (v. 30). He adds, “And I will show you a still more excellent way” (v. 31).

The Church, Part 9, Conclusion

The church has been the subject of vicious and relentless attack since its beginning. Every New Testament book was written to correct some error seeking to corrupt the doctrine and practice of the church.  On the surface, it appears that many of these efforts were successful to some degree. One need only read Revelation 2 and 3 to see how quickly and significantly the churches had fallen into disgrace.

Theologically and positionally correct, Ephesus had abandoned her first love, which I take to mean that love for Christ and others was no longer evident as the identifying, motivating or driving force for her existence. Smyrna was plagued by an unwarranted fear that would endanger her perseverance in her imminent testing in the crucible of Satanic tribulation.

Pergamum was corrupted with the teaching of Balaam (“not of the people”) leading to compromise with pagan idolatrous practices. This influence was perpetrated by Nicolaitans (nike and laity, “victor over the people”), a pre-gnostic sect that developed the priest-class, greedy for power and money, superior to and dominating the people—the laity (Jude 11). This is evident today in Romanism.

Thyatira had fallen to an evil feminist, Jezebel, a professed prophetess who influenced Christ’s servants to compromise with sexual immorality and idolatry. Sardis was simply spiritually dead because her works incomplete. Laodicea was gripped by prideful self-sufficiency leaving her lukewarm in her devotion to Christ. Only Philadelphia is recorded without rebuke.

Nevertheless, in these churches were some who did not “hold this teaching” and who “have not soiled their garments.” These were exhorted to “hear what the Spirit says to the churches.” It is these who would conquer and overcome and be rewarded—showered with honor and blessing.

Every negative aspect of these churches can be found in every generation since the churches were founded by Jesus. This includes modern Christianity. As long as Christ’s churches are on earth, they will have these problems. The newly formed churches in Acts were admonished to persevere in the faith because it is “though many tribulations we must enter the kingdom of God” (Acts 14:22). That admonition stands. “Evil men and seducers shall increase more and more, deceiving, and being deceived” (2 Timothy 3:13). If these threats are overcome victoriously, we prove that “we are more than conquerors” (Romans 8:37); and “If we endure [stay the course], we will also reign with him” (2 Timothy 2:12).

True believers are those who persevere and endure every attack from without or within the churches (Acts 20:29, 30). The mark of a genuine church is perseverance because every true believer that makes up the church is an overcomer. “For everyone who has been born of God overcomes the world. And this is the victory that has overcome the world—our faith” (1 John 5:4). “The one who conquers, I will grant him to sit with me on my throne, as I also conquered and sat down with my Father on his throne” (Revelation 3:21).