Tim Hayes – Page 12

Foolish Questions

We’re commanded to avoid foolish questions (Tit 3:9); so, not all questions are good. To understand the difference between foolish questions and wise questions (Mt 7:7-8), we ask: What kinds of questions are foolish? This particular question isn’t foolish; it’s wisdom.

The context is profitability (Tit 3:9b), implying a way to measure and evaluate questions. The answer to Is the question profitable? depends on what we value. To ask meaningful questions we must have a proper motive and direction to orient our asking.

So, when we’re considering a question, a good question to ask is: Why the question? What’s the goal, or objective, in asking?

Is the atheist seeking to destroy another’s faith or value system? Or distracting from the soul-wound they’ve been using to justify their hatred and dismissal of God? Or defiantly searching for scientific explanations when scientific laws have already implied insurmountable inconsistency? Are they hardened due to an extreme lack of credibility in shallow opposition hiding behind the façade of religion?

Is the church-goer showing off, looking for respect, to be valued for their knowledge of scripture? Are they looking to generate controversy and cause divisions and offenses? (Ro 16:17) Or looking to avoid responsibility by casting doubt on instructions and raising up controversy? Or trying to learn and understand, so they can rightly order their thoughts and actions?

Is the biblical scholar ever asking, ever learning, yet never able to come to the knowledge of the truth? (2Ti 3:7) Are we content with theological exercises and pontifications, ducking relational responsibility, ignoring sins of the heart? Are we content piling up knowledge, without regard to the poor (Ga 2:10), the fatherless, orphan and widow?

Or are we asking so we can deliver ourselves from the bondage of our lies (2Ti 2:25-26), freeing ourselves to serve more effectively, more joyfully and fruitfully, equipping ourselves unto love and good works? (Tit 3:14)

If we’re after God and His kingdom (Mt 6:33), if we fear God and want to please Him (Pr 1:7), our questions should bring us closer to God, into more alignment with Him, more obedience to Him, more love for Him.

Jesus asked a lot of questions; we can learn from watching Him. He was always pointing others to the kingdom of God. His questions penetrated hearts and exposed motives, helping us see our need for Him and pointing us toward a more perfect knowledge of His Way.

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They Chew the Cud

God often gives us commands without explaining why; He doesn’t owe us an explanation. Obeying Him simply because He says so is likely the highest form of respect and love. (1Jn 5:3)

Even so, many ask why we keep certain laws for which they see no good reason; such as dietary laws. Since I also like to understand why God’s laws are good I try to provide some reason in addition to, “God says so.”

I see an indication from the dietary detail that we shouldn’t eat carnivores or scavengers, and have often cited this as a possibility; it is the kind of food generally discouraged by cardiologists and other health professionals. However, recently, when asked why we don’t eat horses, I found a more interesting and inciteful explanation: efficiency.

Horses are unclean because they don’t have a split hoof and because they don’t chew the cud. However, horse flesh is quite nutritious, it’s less fatty than beef, and they’re vegetarian, so why aren’t they on the menu?

As it turns out, animals which chew their cud are more efficient at turning food sources into nutrition for humans; they’re a more economical source of food: they consume less nutritious food themselves and produce a better meal for us. So, cultures who eat beef will tend to prosper and thrive more than those who eat horses.

God has a good reason for every one of His laws; they’re holy, just and good because He is. (Ro 7:12)

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All Things Are Lawful

The concept of sin, violation of moral law, is a complex matter. It’s often unclear whether some act or thought is sinful, or to what degree it’s sin.

And there are statements in Scripture which might lead one to reason that God’s definition of sin has changed over time, and even that sin no longer exists, such as, “all things are lawful for me.” (1Co 10:23) This means something, and it’s evidently very important.

The statement, by itself, could mean several different things. It could mean, for example, that God’s Law no longer applies to the author, or to certain people, or to everyone, in which case there’s no more moral law and therefore no more sin. Yet this begs asking what lawful means; in order for something to be in accordance with the law it seems there must, in fact, be a law with which to be aligned. And this we all know, that there is still a moral law, and we reveal this when others wrong us. We cannot live otherwise.

It could also mean that every thing which isn’t explicitly forbidden by God is lawful: since being contrary to God’s Law isn’t a thing for one who fears God.

The first rule of interpretation in scripture (hermeneutics) is to respect context: first the local, immediate context of the surrounding verses, then the chapter or book of the Bible containing the text, and ultimately the whole of Scripture.

In this case, the context is about eating food dedicated to idols. (19-21) The entire context is about how this is not expressly forbidden by God (1Co 8:4); dedicating food to an idol changes nothing about the food itself: it doesn’t make the food unfit to eat.

However, as the context bears out, though it may be lawful to eat food sacrificed to idols, it may not be expedient; in other words, it may not be suitable for achieving a godly purpose. If others are tempted to go against their conscience through lawful behavior, then this behavior is harmful and violates the higher law of love, even though it’s not unlawful in itself.

This second way of interpreting the text is consistent with the whole of scripture, whereas the first is not only explicitly contrary to scripture, it’s self-deception, missing the truth altogether. (1Jn 1:8)

If we’re picking and choosing texts out of context to support our position, we’re very likely heading for destruction. (2Pe 3:16) If all scripture is given by inspiration (2Ti 3:16), any interpretation must be consistent with the entire Scripture. To find the truth we must rightly divide the Word of Truth and not handle God’s Word deceitfully. (2Co 4:2)

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Wherefore Therefore?

In memory work, at times I find myself struggling to recall the correct word in a context which might contain either one of two very similar sounding words, and also very similarly defined words.

For example, does it say wherefore or therefore? Both words relate to explaining the cause of something, providing a reason, but not in exactly the same way. Perhaps there’s a way to help by noting more carefully the nuance between these two words.

If the context is a question, the correct word is always wherefore. Therefore clearly doesn’t belong. For example, “Wherefore then serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator.” (Ga 3:19) Therefore won’t work here.

There happens to be a text in Acts which uses both words and the context clearly distinguishes the meanings: “Some therefore cried one thing, and some another: for the assembly was confused; and the more part knew not wherefore they were come together.” (Ac 19:32) Both words relate to explaining why, yet in different ways. The therefore could be “for this reason,” but this wouldn’t work for wherefore, which is more of a “for what reason”. Wherefore seems to be more related to uncertainty than explaining a known cause.

So, what shall we do with this one? “Wherefore, if God so clothe the grass of the field, which to day is, and to morrow is cast into the oven, shall he not much more clothe you, O ye of little faith? Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed?” (Mt 6:30-31) The wherefore is drawing a conclusion based on what has been stated, as and so, while therefore is, again, drawing an inference based on facts: for this reason.

This suggests that there may be a hint in where the word is placed in flow of the logic: wherefore is often referencing a point just made, something already stated or which occurred in the past, where and so is explaining which is why in light of it (Ga 3:23-24); whereas therefore is often placed before the reasoning or explanation, preceding it in the logic and pointing forward to it. (Ro 2:1)

These thoughts may be somewhat helpful in sorting out the meaning of a text and recalling it more accurately, or useful in employing the nuances of such words to try to more reliably understand the flow of logic in the text.

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Repent and Believe

John the Baptist prepared the way for Christ by preaching repentance (Mk 1:4); Christ Himself preached the same (Mk 1:14-15) and so did His disciples. (Mk 6:12) Repent: this is Christ’s first call.

To repent is to change your mind, to start thinking differently, and the context here is sin (Mk 2:17), which is breaking God’s Law. (1Jn 3:4) God is introducing Himself by saying, Change your mind about breaking My Law.

This isn’t quite the same as, stop sinning; no one can totally stop sinning and live perfectly. (1Jn 1:8) It’s more like … stop sinning on purpose, deliberately, intentionally; stop thinking it’s OK to sin, that God doesn’t mind.

Sin is offensive to God, and willful, intentional sin angers Him. (He 10:26-27) Choosing sin is choosing darkness (Jn 3:19), choosing the lie; and God is light (1Jn 1:5); God is Truth. (Jn 14:6) Walk in the light. Pursue the truth. Do your best to obey God’s Law, all of it, as well as you can, and keep asking Him for help where you’re still failing to keep it perfectly. It’s the only way to be in relationship with God. (1Jn 1:6-7)

Christ follows this call to repentance with a call to believe the gospel, the good news that the kingdom of God is open to us. He doesn’t start with this message; that would be like the King giving us directions to His home while we’re still defying Him and running away; it doesn’t even make sense. Before giving us directions to help us find the Way, we must be seeking Him. (He 11:6)

Those who aren’t trying to obey God don’t know Him (1Jn 3:6); those who intend to continue offending Him have alienated themselves from salvation itself. (Ps 119:155)

Salvation isn’t so much about deliverance from Hell as it is the offer of a new nature that’s inclined to obey God’s Law (He 8:10), freeing us from the power and dominion of sin so we can fellowship with Him. (Ro 6:22) Repentance is God’s gift (1Ti 2:25), opening the door to salvation, enabling us to turn from death to life. (Ac 11:18)

This may explain why Christ replied to the rich young ruler the way He did (Mk 10:17-19); it was an invitation to take God’s Law seriously. The Law is our teacher to bring us to Christ (Ga 3:24); until we earnestly submit to this divine teacher and learn from Him we won’t find Christ.

To profess Christ yet not do what He says (Lk 6:46) is to deceive ourselves (Ja 1:22), miss Heaven altogether (Mt 7:21), and store up eternal wrath for ourselves. (Ro 2:8-9)

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Full of Sores

Until very recently, I’ve been troubled by the idea of arbitrary suffering; not persecution, but the agony which falls upon many of us for no apparent reason. It was perhaps my greatest fear, that some day I’d be abandoned to suffer pointlessly and alone.

God’s promise to care for me (1Pe 5:7) wasn’t actually helping much; He does, in fact, let some of His children suffer unspeakable things for prolonged periods, not for any obvious wrong-doing, like Lazarus: immobile, full of sores, exposed, vulnerable and dependent, begging for scraps until his very last day. (Lk 16:19-21) This was a mystery and a worry, until I heard Maybel’s story.

Maybel, an elderly, ailing woman with no family or friends, suffered for over a quarter century, wasting away in a convalescent home. Blind, mostly deaf, ravaged by painful stomach and back issues, debilitating headaches, disfigured by facial cancer, constantly drooling, surrounded day and night with unbearable stench and shrieks of the insane, she spent her days strapped in a wheelchair – her only human contact from overworked nursing staff, who considered her the most daunting to care for of all their patients due to the horror of her appearance.

She was discovered quite accidentally by a seminary student back in the mid-70’s, as he offered her a flower and wished her a Happy Mother’s Day, not expecting much of a response. She held up the flower to smell it, thanked him for his kindness, and promptly asked if she could give it away to someone who could enjoy its beauty, since she was blind. He wheeled her over to another patient, and she offered it up saying, “Here, this is from Jesus.”

As he wheeled Maybel back to her room and learned more of her story, it became clear that this was no ordinary woman. Over the course of the next three years they become friends. He often read scripture to her, pausing to let her continue quoting from memory. They’d sing the old hymns; she knew them all by heart and would pause to explain how much a certain phrase or verse meant to her. He took notes from their conversations as she encouraged, challenged and comforted him, ministering to him and praying for him. She never complained, always cheerful, thoughtful, kind and joyful.

One Sunday afternoon during final exams, overwhelmed with distraction and worry, unable to keep his mind in focus, he wondered what Maybel thought about, lying in bed or strapped to her wheelchair, as the seconds ticked by, day after day, year after year … decade after decade. When he asked her she said, “I think about my Jesus. I think about how good he’s been to me. He’s been awfully good to me in my life, you know … I’m one of those kind who’s mostly satisfied … Lots of folks wouldn’t care much for what I think. Lots of folks would think I’m kind of old-fashioned. But I don’t care. I’d rather have Jesus. He’s all the world to me.” She then began to sing an old hymn …

Jesus is all the world to me,
My life, my joy, my all.
He is my strength from day to day,
Without him I would fall.
When I am sad, to him I go,
No other one can cheer me so.
When I am sad he makes me glad.
He’s my friend.

Mabel was an overcomer, remaining thankful, cheerful and joyful through the most unspeakable afflictions. God worked in the midst of what appeared to be arbitrary and pointless suffering to glorify Himself and His mighty power through the frailest and ugliest of us. Maybel was a broken woman in every earthly sense, but she was powerful (Ep 1:19-20), a Spartan on the spiritual battlefield until she went home to glory.

It turns out my greatest fear wasn’t being left alone, or suffering, in itself. I was afraid I’d never be able to glorify God in such a state. (1Pe 1:7) After hearing what God did in Maybel, I’m no longer afraid; she’s living proof that we can suffer with God, in God, and for God no matter what the trial. (Ro 8:35-37)

I will overcome, I already have, because greater is He that is in me, than he that is in the world. (1Jn 4:4)

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Vengeance Is Mine

The question of evil and suffering in the world is perhaps the strongest argument against the existence of God. The reasoning is that since a good and loving God wouldn’t allow so much evil and suffering, either God is not good or there is no God. Many are deceived by this line of thought.

There are two basic problems with this argument. The first lies in a presumption that no ultimate good can possibly come of all of the evil and suffering God allows; that He simply cannot have a good reason for doing so. This is merely arrogance, claiming to have ultimate knowledge of what constitutes a good outcome, and defining the meaning of life in terms of human innocence and suffering. It is a man-centered view of existence and presumes to know better than God.

One obvious benefit from God allowing evil is that it provides a context in which God may fully reveal and glorify Himself. If there were no sin we would know very little about the love, wrath, faithfulness, justice and amazing character of God. God does promise He will eventually deal justly and perfectly with all sin (Ro 12:19); nothing will go unresolved. If we don’t find this a sufficient motive for God allowing evil and suffering, if we don’t value God’s response to sin, perhaps we don’t rightly value the glory of God.

The second major problem with this argument lies in how to define evil itself if there is no God. Plants and animals aren’t evil; only Man is evil. Animals don’t violate moral law as they impose suffering – they live according to their design and aren’t punished for this; justice is irrelevant in the realm of Nature. Man is evil because he violates a moral standard or code which define his actions as wicked and inappropriate; the victims of evil therefore require justice.

For any moral standard to be legitimate and binding, one to which we may rightly hold people accountable, we intuitively understand that this standard cannot be sourced in Man himself, merely our opinion or preference. Apart from a divine standard, one man’s opinion about good and evil is just as valid as any other. Yet we act as if our understanding of morality is binding on others whether or not they agree with us; it doesn’t matter how many people hold a certain moral belief, a standard doesn’t become legitimate just because we like it.

This is inherent in our understanding of morality itself and we cannot escape it; we impose our definition of evil on others irrespective of whether they agree, as if moral law were a divinely revealed, universal standard.

The very fact that we accept the existence of evil in the world is actually then very strong evidence that there is a God. In other words, the argument we are considering here must borrow God’s definition of evil in order to even be an argument.

We cannot live as if evil doesn’t exist, or as if it’s merely a matter of preference or opinion: all of us believe in God in this sense – we act as if there’s a divine being with a moral standard which He uses to evaluate human behavior, a standard to which he holds all people accountable.

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Friend

When Judas was in the very act of betraying Christ, Christ knew exactly what Judas was up to, how wicked it was, and how much pain and suffering it would bring upon Himself. Christ saw Judas coming toward Him in the garden of Gethsemane, temple guards in tow, to betray the Son of Man with a kiss.

Judas was committing, in all likelihood, most evil act in all of human history. Nothing else compares to it, betraying the perfectly innocent, precious Son of God to crucifixion and death. Jesus had already warned, ^“The Son of man indeed goeth, as it is written of him: but woe to that man by whom the Son of man is betrayed! good were it for that man if he had never been born.” (Mk 14:21) This was evidently a peculiarly unique and wicked sin. No other act is ever described in such grave terms.

Yet, as evil as this act was, as sold out to Satan himself as Judas Iscariot was at that moment (Lk 22:3), Christ addresses Judas as His friend. (Mt 26:49-50) Christ extends the offer of friendship one last time, as if to give Judas one final opportunity to be honest with himself, and with Christ, before they took Him away.

This may be the greatest example of fulfilling Christ’s own command, “Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you.” (Mt 5:44) We’re to bless those who wrong us, do good to them, wish them well, not decide what their punishment should be or wish them any harm. If we truly believe God is perfectly just, and also perfectly merciful, we’ll not hesitate to leave all in His hands.

It’s not that we shouldn’t acknowledge sinful behavior for what it is, or protect ourselves and those we love from abuse, but when God calls us to suffering, we should not retaliate. We should be praying for our enemies and seeking their welfare, regardless what they’re up to.

When we behold the wicked, it’s so tempting to allow unrighteous indignation to well up within us, as if we’d never do such things, and begin to posture ourselves as knowing what they deserve and wishing it upon them. But this disposition doesn’t spring from humility and love; it isn’t Christ in us. It springs from the lie that God is unjust, that we can do better. We can’t. God is good, only God is good, and He is always good.

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Her that Is Divorced

Christ teaches us in the Sermon on the Mount that marriage is sacred. If a man pursues a married woman with the intent to defile her current marriage then he’s as good as done it: wrongful intent is equivalent to wrongful action. (Mt 5:27:28) It’s about the heart, not just the action.

In the process, Jesus teaches us something else about marriage: when God’s Law permits divorce (31), the spirit of the marriage relationship implies the grounds for divorce are quite strict. Note carefully the qualifying exception: sexual impurity or infidelity (32a); it’s when a husband has come to hate, resent or mistrust his wife in a manner comparable to what’s expected if she’s become sexually impure, that we should consider the relationship properly irreconcilable. (Mt 1:18-19)

This can easily be seen in the Torah itself: it’s when a wife finds no favor in her husband’s eyes that he’s to divorce her. (De 24:1) If his heart has become so hard towards his wife that he finds no mercy or compassion for her, no love or concern or care for her, the spirit of the marriage is already broken so deeply that it’s better for the woman to be released of the marriage bond. Divorce isn’t God’s original intent for marriage; it’s how Love deals with hardness of heart. (Mt 19:8)

The implication is that reasonable men don’t become so hardened toward their wives, such that they cannot possibly live with them in peace. So, as long as people are minimally reasonable, there should be no divorce … as long as wives aren’t adulterous.

However, the Pharisees had evidently turned this provision for divorce under exceptional circumstances into a sort of wife-swapping, putting away their wives for trivial reasons and deeply violating the spirit of the marriage covenant. (Mt 19:3) In these cases, where the marital relationship isn’t so deeply broken, marrying a divorced woman permanently breaks the marriage covenant in much the same way adultery does (Mt 5:32a), because this step prevents her from being reconciled to her former husband according to God’s Law. (De 24:3-4)

We should keep this context in mind when Christ adds: “and whosoever shall marry her that is divorced committeth adultery.” (32b) This is significant since in Torah, when a woman is divorced by her husband, she is free to remarry. (De 24:2) Is Christ saying Torah permits a certain kind of adultery? Is He changing the moral standard?

Paul doesn’t seem to think so: he says if an unbelieving man departs his marriage, implying he abandons or divorces his wife, she’s no longer bound to her marriage covenant, implying she’s free to remarry (1Co 7:15), just as Torah says. Paul wouldn’t allow this if remarriage was inappropriate in a properly irreconcilable context, if it constituted adultery under a newer, higher standard set by Christ.

It seems much more reasonable to interpret Christ, not as correcting Torah or creating a higher standard, but focusing on the spirit of marriage. Re-marrying a divorced woman under less severe circumstances, unless all reasonable hope of the prior marriage being reconciled has expired, expresses an irreverence for the marriage covenant.

Divorce is acceptable only under the most extreme relational circumstances, and the divorcing husband should consider his action permanent. If a divorced woman believes her former husband may eventually change his mind, and wants to wait and leave the door open for reconciliation, that’s up to her; it isn’t necessarily wrong for her to move on, but if she does she’s effectively permanently sealing the termination of that marriage, as her former husband has decreed it.

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Praise His Word

I was warned early in my spiritual journey to not worship the Bible, to not make an idol out of it (1Jn 5:21), to avoid what we might call bibliolatry.

Certainly, the idea of bowing down to a bible, a literal physical book, worshipping it or praying to it, never crossed my mind. Yet the spirit of this warning might be taken a bit further, suggesting we shouldn’t love the words of scripture too much, and this is perhaps a more interesting and relevant concept. How much should we value the words of scripture? (Ps 19:10) What does the value we place on them reveal about us and our spiritual state? (Ps 119:127)

Asked another way, can I envision God reprimanding me for loving what He says too much? for taking Him too seriously? for treasuring His words too much, or trying too hard to understand His ways and obey His commands? (Is 66:2)

In other words, what’s the practical difference between loving God and loving what He says? (1Jn 2:5) Can I be loving Him and disinterested, even the slightest bit, in what He’s saying? (Ps 119:155)

Jesus says those who love Him will keep, guard or cherish His words. (Jn 14:23) He’s telling us there’s a direct connection between how we treat His Word and how we view Him; our view of His Word reveals our heart toward Him. (24)

It’s easy to mistake a love of Bible study and teaching the Bible, even memorizing it and quoting it to others, for a love of God’s Word. Yet, if we aren’t earnestly obeying all of it as well as we can, in both letter and spirit, we aren’t loving God’s Word itself at all: we’re just loving what we can do with it, and missing the whole point. (1Ti 1:5-7) God equates loving Himself with obeying His commands. (1Jn 5:3)

Do we praise God’s Word as we’re praising Him? (Ps 56:10) Are we delighting in God’s Law so much that we’re constantly thinking about it? (Ps 119:97) consumed with wanting to understand and obey it more and more? (20)

If God actually were to equate our love for Him with how we treat the Bible (Re 3:8), how would it go? (Mt 7:24-27) Seems to me very likely that He will. (Jn 12:48)

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