Thurlow Switzer: Trusting in the Time of Trial

Trusting in the Time of Trial
Apostle Thurlow J. Switzer

Are we able to trust God in times of great trial? If so, on what basis, and what dynamics occur in the midst of such trials?    

2 Cor 1:3-5 – “Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort, 4 who comforts us in all our tribulation, that we may be able to comfort those who are in any trouble, with the comfort with which we ourselves are comforted by God. 5 For as the sufferings of Christ abound in us, so our consolation also abounds through Christ.” NKJV

Recently, our congregation has experienced some setbacks in the lives of precious believers, for instance for one sister, an operation that should have gone normal, turned into a tragedy due to medical errors, including the need for an arm to be amputated. At such times as this, as well in situations where setbacks occur due to occupational politics or traumatic crisis, one may well begin to doubt God’s ability to intervene or to control the course of events.

On one hand, we know that the rain falls on both the righteous and the unrighteous, and, on the other hand, that all things work together for good to them who are called according to the purpose of God. Yet, we ask questions, deep questions. Trials, trouble, and negative circumstances provide occasion for faith to be tested and deepened.

My attention was drawn to what David’s musicians spoke and wrote about in Psalms 42-44. 

First, why do adverse trials occur to godly people? In Psalm 42:1-4, we see the context introduced. The author is described as one pursuing God, panting after and thirsting for the living God. This person has often entered without reservation into the celebration of praise to God; yet when difficult times come, why is it people will bluntly say, “Where is your God?”

Ps 42:1-4 - “As the deer pants for the water brooks, so pants my soul for You, O God. 2 My soul thirsts for God, for the living God. When shall I come and appear before God? 3 My tears have been my food day and night, while they continually say to me, "Where is your God?" 4 When I remember these things, I pour out my soul within me. For I used to go with the multitude; I went with them to the house of God, with the voice of joy and praise, with a multitude that kept a pilgrim feast.” NKJV

Immediately, the Psalmist begins to speak to his soul and pour out his heart before God. This is the right response for one going through deep trouble, especially when one does not quite understand what is going on. In the course of Psalms 42 and 43, the Psalmist asks of himself three times the question, “Why are you cast down, O my soul?” The first time is in verse 5, the second in verse 11, and the third in verse 5 of chapter 43. Each restatement is accompanied by significant words important to overcoming distress and difficulties, which are indeed keys to overcoming victory in difficult situations.

INSTANCE NUMBER ONE: Psalm 42:5 – “Why are you cast down, O my soul? And why are you disquieted within me? Hope in God, for I shall yet praise Him for the help of His countenance.”
In the context, the Psalmist, even as he despairs, immediately prays to God, “O my God, my soul is cast down within me; therefore I will remember You” (v.6). Note the progress, he first spoke to his own soul, he then exhorted his soul to hope in God, and then proceeded to pray to God.

He goes on to assert, “Deep calls unto deep at the noise of Your waterfalls; all Your waves and billows have gone over me” (v.7). It is often only in the midst of deep troubles and struggle that God’s deepness calls forth the deepness in our soul, and it often sounds like the “noise” of God’s waterfall, when His “waves and billows have gone over me.”

No matter how serious the situations, one must interpret them as only experiences that are our opportunities to experience God’s presence as greater than our circumstance. The result, “The Lord will command His loving kindness in the daytime, and in the night His song shall be with me — a prayer to the God of my life” (v. 8). God will be with us in the daytime and in the night.

INSTANCE NUMBER 2: Psalm 42:11 – “Why are you cast down, O my soul? And why are you disquieted within me? Hope in God; for I shall yet praise Him, the help of my countenance and my God.”  The formula for victory is once again repeated in verse 11. In the context, the Psalmist again prays, “I will say to God my Rock, "Why have You forgotten me? Why do I go mourning because of the oppression of the enemy?" (v. 9). He pours out his heart to God. Pointedly, he asks God why He has forsaken him. He speaks about real issues such as oppression by enemy forces that are causing him to mourn. This reminds me of Matthew 5:4 where Jesus said, “Blessed are those who mourn, for they shall be comforted.” It is possible that just about the time we begin to feel self-sufficient and quite confident in our own abilities, we discover our soul-powers are depleted and one’s soul is cast down.

Often circumstances are driven by outside forces, literal physical enemies, sickness, broken circumstances, or by the taunting of others. People love to put people down. The psalmist declares, “As with a breaking of my bones, my enemies reproach me, while they say to me all day long, "Where is your God (v. 10)? Once again, adversaries say, ‘Where is your God?” At times, we might say, “God, where are you?” It is at such a time, we should declare, “Hope in God, for I shall yet praise Him.” Such a response will certainly help our countenance. 

INSTANCE NUMBER 3: Psalm 43:5 – “Why are you cast down, O my soul? And why are you disquieted within me? Hope in God; for I shall yet praise Him, the help of my countenance and my God.”  Moving into chapter 43 we find this key to victory repeated once again. In the context, the psalmist is pleading for God to vindicate him. “Vindicate me, O God, and plead my cause against an ungodly nation; oh, deliver me from the deceitful and unjust man! . . . Why do You cast me off? Why do I go mourning because of the oppression of the enemy?” Once again, he is pouring out his soul to God. This is a necessary dimension of soul all of us need to learn.

In the midst of this he declares, “You are the God of my strength” (v. 2a). However, he has insight into the inner need of true victory, “Oh, send out Your light and Your truth! Let them lead me; let them bring me to Your holy hill and to Your tabernacle” (v.3). We need God’s light for the pathway and truth in the inward parts.

It is in this condition of renewed heart that the psalmist finds release. “Then I will go to the altar of God, to God my exceeding joy; and on the harp I will praise You, O God, my God” (v. 4).

WHAT DOES IT TAKE TO HELP ONE’S SOUL RISE UP?
We find some help in Psalm chapter forty-four. The psalmist declares that in spite of the fact that things have come upon him, he has not dealt falsely with God’s covenant.    

Ps 44:17-18 – “All this has come upon us; but we have not forgotten You, nor have we dealt falsely with Your covenant. 18 Our heart has not turned back, nor have our steps departed from Your way.”
The Psalmist is confident of his trust and reliance upon God and, although he is experiencing brokenness and is covered with the shadow of death, he has not forgotten God and is willing to follow God to the place of the cross.

Ps 44:20-22 – “20 If we had forgotten the name of our God, or stretched out our hands to a foreign god, 21 would not God search this out? For He knows the secrets of the heart. 22 Yet for Your sake we are killed all day long; we are accounted as sheep for the slaughter.”

The Psalm concludes with two striking thoughts, both important to building up one’s soul in the midst of great trial and circumstantial difficulties. The first device is the need to AWAKE and the second to ARISE!
Ps 44:23 – “Awake! Why do You sleep, O Lord? Arise! Do not cast us off forever.”
Ps 44:26 – “Arise for our help, and redeem us for Your mercies' sake.”

What this means to me is quite simple. When we search out our hearts before God in a time of distress and pray to Him, he awakens our soul, even as we are pleading for God to awake. Something is caused to arise in our being, even as we pray to God to arise and not cast us off forever. Such a believer has come to trust God and to know His mercy, and is not too proud to pray, “Arise for our help, and redeem us for Your mercies’ sake.”

Those who are walking with us through the circumstances we are facing are finding great solace and strength as we pursue God even if we do not understand all that is occurring. Our souls are awaking and arising as we wait patiently upon the Lord. Amen!

Daniel Switzer Ed.D.: Patience Parents!

Raising Our Children: The Need for Faith, Faithfulness, and an Abundance of Patience
By Pastor Daniel L. Switzer, Ed.D.

Any parent knows that working with children takes an abundance of patience. However, I would like to take a look at the long-term perspective that we as parents need to have in order to see God do His work in our children’s lives. James 1:4 says, “Let patience have her perfect work.” Hebrews 6:12 encourages us “to imitate those who through faith and patience inherit what has been promised” (NIV). It’s that combination of faith and patience that is applicable here. 

God has plans for our children that He has ordained from the beginning of time. There is a promised land for each one of our children. As parents, we need to exercise faith, faithfulness, and patience in order to see God’s promises come to fruition in our children’s lives.

Faith
First we need to stand in faith for our children. We need to have faith that God is working in our children’s hearts. God calls us to live by faith and that principle includes the raising of our children. We need to raise our children with eyes of faith. As Hebrews 12:2 says, “Let us fix our eyes on Jesus, the author and perfecter of our faith.” Sometimes we may get discouraged when we see the immediacy of our children’s behavior. However, we need to look at our children with eyes of faith.

In truth, while still disciplining and correcting our children to Biblical standards, we need to keep our eyes fixed on Jesus and trust that God is working through us to help our children to become the champions that He is calling them to be. We need to keep our eyes on Jesus, stay encouraged, and remember to encourage our children with the confidence that comes from God. 

Faithfulness
Of course, God calls us to faithfulness in this great call of parenting our children. We’re counseled to “train” our children. Integral to training is the need for faithfulness. Unfortunately, some teach that all you have to do is to have faith for your children. On the contrary, the Bible teaches that we need faith and faithfulness. James 2:17 tells us that “Faith by itself, if it is not accompanied by action, is dead.” Our faith for our children—our hope for them—is shown by our actions on a daily basis. For us as parents, our faithfulness is shown by the consistency of our daily application of Biblical encouragement and discipline in the lives of our children. And this leads me to the major point of this article—the need for patience. 

Patience
Any parent can tell you of the need for patience in working with our children. However, we need to have an attitude that combines faith, faithfulness, and patience in the raising up of our children. If we have true faith in God’s Word—His promises in the lives of our children, we will patiently exercise faithfulness in our parenting of them. As alluded to earlier, we inherit the promises “through faith and patience” (Hebrews 6:12).

This patience is not the kind that says I’m just going to allow my children to do what they will—basically abdicating our responsibility and letting our children pursue the broad path that leads to destruction. Rather, this patience is the kind that keeps us from getting discouraged as we do the day-by-day work—called training—that is necessary to truly raise up our children after God.

Recently grass was planted in our back yard. The soil had to be worked and the seed had to be spread. Of course, God provided sunlight and water. Sure enough, the little grasses started to sprout in due time. Isaiah 61:11 says, “For as the soil makes the sprout come up and a garden causes seeds to grow, so the Sovereign Lord will make righteousness and praise spring up before all nations.” 

Seed is an amazing thing that God has given us. He has given us much seed which when faithfully planted results in much fruit. It takes time for fruit to grow. It takes time for the seed to take hold in the ground and receive the sunshine and the water necessary in order to grow.

It’s the same principle with the seed of God’s Word. As we apply God’s Word in the training of our children, we need to be patient for that Word to take root. We need to work the soil of our children’s hearts—taking out the stones and the weeds. We need to communicate much favor (sunshine) as well as nourishing water. Eventually, the seed of faith, faithfulness, and patience will bear fruit. We can be confident that God’s Word will not return empty in our children’s lives. As we faithfully and patiently apply the Word of God, we will see the fruit of Christ’s righteousness coming forth from their lives! Fellow parents, be encouraged—be filled with faith, make decisions out of faith (not fear), work with your children and communicate the Word of God with them—faithfully and patiently! Let “patience have its perfect work”!

Jonathan Switzer: Home to Bethlehem for the Holidays

So, I find myself full of joy about Bethlehem.  It has become home for all of us followers of Christ.  Let’s go back there this season to visit as the family of God.




From the time of Jacob, a story began to develop around Bethlehem that was bathed in great pathos, conflict, evil and hope.  Why did God choose Bethlehem?

What was so special about Bethlehem?   It has come to represent so much.  In summary, Bethlehem represented the desire for love, honor and blessed children (Rachel/Leah).  It was founded by death giving birth (Rachel/Benjamin).  But then the Promised Land of Ephrathah (Bethlehem) had to be taken in a faith-filled war (Caleb).  For a while both good (Ibzan the judge) and bad (Jonathan, the idolatrous priest) came from Bethlehem and then tragedy struck her (raped concubine).  Ultimately, however, redemptive love (Ruth, Boaz) and shepherd kings (David) exalted Bethlehem’s heritage.

Put those together and you have the birth place of the Messiah who would balance grace and truth, righteousness and peace, justice and mercy.  Let’s look at Bethlehem’s story together.  It is the place where our deepest desires are walked out, where we must walk by faith, where our most sinful tendencies are exposed and ultimately Our Shepherd King redeems us with His love.  

Jacob and Rachel
It began with a tragic love story that expresses some of our deepest desires.  Jacob went to his uncle Laban’s house to find a wife.  (Gen 35:19)  When he arrived he saw Rachel at the well and we are told that he kissed her and wept with joy at that first meeting.  When Jacob told Laban that he wanted to marry Rachel, Laban said yes, for 7 years of work.  Then, wickedly, after seven years, Laban substituted Leah instead of Rachel in the midst of the drunkenness of the wedding.  Jacob angrily, however, agreed to work for Laban for seven more years for Rachel, because he loved her so much.  Laban agreed and so began Jacob’s family life.

So, Jacob loved Rachel.  Not so much Leah, who was said to have weak eyes.

But we have not made it to Bethlehem yet.  The next few years were a strange set of baby-wars between Leah and Rachel.  We need to understand what drove those baby wars to understand Bethlehem’s beginning and the Divine baby it would bring.  (Remember, this was the start of the twelve tribes of Israel!)

Leah had a baby first and, knowing how her husband did not love her, named the baby Rueben, saying, “God has seen my misery, now my husband will love me.”  Then Leah had a second, Simeon, where she said, “The Lord has heard that I am not loved.”  When Leah’s third was born she said hopefully, “Now, my husband will become attached to me.”  With the fourth, Judah, her self-esteem apparently had changed and she said, “I will praise the Lord.”

That’s right, over the course of her first four babies, Leah went from misery to praise.  The process began with the misery of one unloved, then awareness that God had heard about her unloved state, then hope for attachment and finally praise.  It is like the story of redemption in miniature.

Nevertheless, after Leah’s four babies, Rachel was still barren and she had become very envious.

Even if Jacob loved her instead of Leah, babies meant honor in this family.  So, in desperation, Rachel gave Jacob her maidservant.  They had a son, Dan, and Rachel said, “God has vindicated me and given me a son.”  (Though not her son, but her servant's)  Then she named her servant’s second son Naphtali, saying, “I have struggled with my sister and won.”

So much competition!?!  The names of the tribes of Israel apparently chronicle the jealous baby wars between Rachel and Leah.  Fascinating.

At that point, Leah saw all the babies Rachel’s servant was having and decided to give her servant to Jacob also.  (What a circus!?!)  Leah named her servant’s first son, Gad, saying, “what a good fortune.”  The second she named Asher saying, “how happy I am.”

We are told Leah actually purchased a night with Jacob from Rachel!  She again got pregnant and named the son Issachar saying, “God has rewarded me for giving my maidservant to my husband”!?! (Really!?!)  Then, Leah gave birth one last time and named him Zebulun saying, “God has given me six sons, my husband will honor me.”

So, follow the names of Leah's sons: after she went from misery to feeling heard, hope for attachment and praise she then went on to good fortune, happiness, feeling God’s reward and finally a sense of honor; all because of her sons.  Again, a miniature story of redemption.

However, Rachel had only gone from God has vindicated me to I beat my sister.  But then, finally, after all that, Rachel herself became pregnant.  She gave birth to Joseph and said, “God has taken away my disgrace, may he give me another son.”

Then, tragedy struck; and this is where our story finally turns to Bethlehem.  Rachel got pregnant a second time.  But, as she was delivering, near Ephrathah, which was to become Bethlehem, she died.  She named the son, Ben-oni saying, “Son of my trouble.”  But Jacob renamed him Benjamin saying, “Son of my right hand.”

And that is the auspicious beginning of our story about Bethlehem (Ephrathah)!  It was birthed as the location of the tragic finale’ of the baby competition between Rachel and Leah leading to the death of the wife Jacob loved.  Leah ended honored, rewarded and happy and Rachel ended dead but with no disgrace.

Jacob’s Choices as Father
Now, most of us know the stories of how Joseph and Benjamin, Rachel’s sons, were loved above and beyond the others by Jacob.  But, we may not know that at the end of his life Jacob prophesied negative things for his three oldest (Reuben, Simeon and Levi) because of their immorality and violence.  However, Judah, the fourth born, got much praise from Jacob.

Our story is about Bethlehem, so, this is important to notice!  First, Bethlehem would forever be the ignomius birth-place of Benjamin, Rachel’s second son to whom she died giving birth.  But Judah was the other son who received much praise from father Jacob.  We must keep that in mind as we keep following Bethlehem’s story.

Caleb and Bethlehem
Fast forward a few years and we come to Caleb, Joshua’s co-hort, as the Israelites were conquering the Promised Land.  Caleb was a descendant of Judah.  In his old age, he wanted to take the hill country of the Promised Land; that hill country is the land that happened to be around Bethlehem.

Joshua said yes.  So, Caleb, son of Judah, captured Bethlehem (still known as Ephrathah).  His son Hur was said to be the first born of Ephrathah, (which was to become Bethlehem).  (1 Chronicles 2:48-50) Hur then gave birth to Salma who we are told was the father of Bethlehem.  So, Caleb captured the area, his son Hur was the first born of Ephrathah and his grandson Salma was the father of Bethlehem.

Let’s keep putting it all together.  So, Bethlehem was the birth place of Benjamin, Rachel’s second son, but then became an important city in the tribe of Judah after Caleb took the promised land by faith.  As a result, it would seem, we will find a subtle not quite overt struggle between Benjamin and Judah over the next few years.  It is the struggle of those two tribes that would produce the great King David from whose lineage the Messiah would come.  It would seem that Rachel and Leah’s struggle continued in Benjamin and Judah!

Judges
Which brings us to the times of the Judges where Bethlehem played a key role in three stories.  First, we are told that Ibzan, (Judges 12:8) of Bethlehem led Israel for seven years.  He had thirty sons and daughters whom he all married off (daughters to other clans and wives for his sons from other clans).  Surely, it is prestigious for a judge to come from Bethlehem, especially one so virile!

The second story, (Judges 17-18) which probably preceded Ibzan’s chronologically, was about Jonathan, a descendant of Moses through Gershom, who was from Bethlehem. Jonathan became priest for Micah in the hills of Ephraim with Micah’s silver idols.  The story tells of Israel’s backsliding into idolatry.  Then, ignomiously, some Danites (firstborn of Rachel’s servant) came and stole Micah’s idols and priest and so, Jonathan, of Bethlehem, and his sons became their priests for generations.

Sadly, this was a Bethlehemite priest who was serving idolatry.  Not so good a heritage for Bethlehem!  Both the sons of Rachel (Danites) and Leah (Levi/Judah) were serving idolatry in that story.

In our third story, another Levite priest from Ephraim had a concubine from Bethlehem.  (Judges 19-21) She left him and went back to Bethlehem.  The Levite, however, went and got her back and, on his way home, stopped in Gibeon where the Benjamites (that’s right, those born of Rachel who died giving birth at Bethlehem, that is Ephrathah) horribly rape her all night and leave her dead in the morning.  In the ensuing melee’ all Israel nearly destroyed all of Benjamin, leaving only 600 men alive.  Tragically, Benjamin barely survived as a tribe, due to their wickedness that day.  Nevertheless, they did survive.  Is this Rachel “weeping for her children who are no more?” (Jer. 31:15)

So, let’s add these stories to what we already know.  Bethlehem had a righteous judge but also a less than righteous Levite who came from her.  She also had a woman whose rape and death almost resulted in the tribe of Benjamin’s annihilation.  Add that to Bethlehem being the Rachel-killing birth place of Benjamin and an important city in Judah originally settled by the great warrior, Caleb’s, children.  Bethlehem had had quite a history so far!  We find ourselves not quite proud of Bethlehem's past yet. 

Ruth
Yet, this brings us within just a few generations of David to Ruth.  Her choice to follow Naomi her widowed mother-in-law back to Bethlehem from Moab began another of the greatest love stories of the Bible.  Boaz redeemed her and she became the great grandmother of David.

(No wonder David later took his family to the King of Moab to ask for help when David’s family came to him at the Cave of Adullam where he was being chased by Saul, the Benjamite (1 Samuel 22).  His great grandmother Ruth was from Moab.  He had simply reached back into his roots for a place of safety.)

David
Let’s continue then with David.  After Saul, the Benjamite, was rejected as King by God, God sent Samuel to Bethlehem to the house of Jesse of Judah to anoint one of his sons king.  We are told that the elders of Bethlehem trembled at Samuel’s arrival.  Then Samuel consecrated the whole town (all the elders, Jesse and all David’s older brothers).  Finally, in front of them all, David was anointed to be king.

A few short years later, when things were getting very rough again, David found himself again at Adullam.  This time three of his mighty men overheard him wishing for water from the well in Bethlehem, where the Philistines were then in control a few miles to the East.  (2 Sam. 23:13) Courageously and loyally they decided to get that water for him, breaking through the Philistine line, getting the water and bringing it to David.  Interestingly, David found himself unwilling to drink it as it was obtained at the risk of the lives of his men.  Maybe, this excursion was led by (2 Chron 11:26) Elhanan, son of Dodo of Bethlehem, one of David’s mighty men.

Not too long after that, Asahel, David’s cousin was killed by Abner, Saul’s cousin, and buried in Bethlehem (2 Samuel 2:32).

So, then, much of the story of David is the story of a son of Judah who was crowned king after the failure of a son of Benjamin, Saul, to be a righteous king.  In fact, after Saul’s death their two houses clashed at Gibeon in Benjamin (2 Samuel 2:12) just like years earlier when the Bethlehemite concubine was raped and killed by the Benjamites.

Even though Jacob had loved Rachel more, it turned out that Leah’s influence on her children had perhaps left Judah more full of God’s grace.  Either way Judah rose in righteousness while Benjamin and Joseph fell into sin and failure.  Though, we must remember that all fell into sin in the desert and that even Judah fell into major sin and disgrace not much later.

God’s Promise to David
However, this brings us to Bethlehem’s greatest glory.  At the beginning of David’s reign over Jerusalem, after triumphantly bringing up the Ark of the Covenant to Jerusalem, David desired to build a Temple for the Lord.  After the prophet Nathan encouraged it, Nathan then turned around and told David about a dream from God saying David was NOT to build the Temple.

Nevertheless, because of David’s heart for him, God promised David that his throne, house and kingdom would NEVER end.  God promised to make David’s name great and establish his throne forever.  2 Samuel 7:18-29 records David’s humbled response to this unexpected glorious promise from God.

Thus began the story that would transform not just the history of Jesse’s family, not just the little nation of Israel, but the history of the entire world.  David had gone from lowly shepherd boy of Bethlehem, son of Jesse to the Father of the line of Kings that would bring the eternal King of Kings who would restore the whole world in righteousness and justice.

The Messiah would be a shepherd king just like David.  In Psalm 132, the psalmist recorded Israel’s hope through David referring to Ephrathah (Bethlehem) where David was born.  The minor prophet Micah, however, recorded the words that would forever focus the attention of students of scripture on Bethlehem:

(Mic 5:2-5) But you, Bethlehem Ephrathah, though you are small among the clans of Judah, out of you will come for me one who will be ruler over Israel, whose origins are from of old, from ancient times…4 He will stand and shepherd his flock in the strength of the LORD, in the majesty of the name of the LORD his God. And they will live securely, for then his greatness will reach to the ends of the earth.   5 And he will be their peace.”

Conclusion
In conclusion, Bethlehem began in the insecurity of Rachel and Leah’s desire for Jacob’s love.  It was the pain of Rachel’s death while delivering Benjamin at Ephrathah started things off.  The story continued with the invasion of the Promised Land when Caleb, son of Judah whom Jacob had praised, captured Ephrathah (Bethlehem) and his grandson established it as Bethlehem.  The next few years were sketchy as both the righteous judge, Ibzan, and the idolatrous Levite, Jonathan, arose from there.  Then Benjamin was almost destroyed after his descendants viciously raped and killed a Bethlehemite concubine.

Finally, came the love story between Ruth and Boaz and their great grandson King David who received from God the glorious promise of an eternal throne.  From there out all the hope of Israel focused on David’s lineage.  All the prophets caught the significance with their hope-filled reminders to Israel of God’s power and faithfulness.  Psalm 132 and Micah 5:2-5 finally brought things into focus.  “Out of Bethlehem would come…”

And this set up the story of a babe in a manger, shepherds keeping watch in their fields and wise men coming from the East.  All this stirred the paranoia of King Herod and his vicious slaughter of children where, “Rachel…(was)…weeping for her children who were no more.”  (Matt 2:18)

And peace and joy were proclaimed in all the earth.

Out of a love story filled with jealousy and competition (Rachel and Leah), out of the fourth not first-born of Jacob (Judah), out of a warrior’s faith (Caleb), out of honor, dishonor and tragic evil (Judges), out of another love story this time of redemption (Ruth)…out of Bethlehem…arose the Shepherd King to whom God gave the greatest of all promises, “An eternal king who would bring peace to the whole earth.”

Bethlehem represents the desire for love, honor and blessed children (Rachel/Leah).  It was founded by death giving birth (Rachel/Benjamin).  But then the Promised Land of Ephrathah (Bethlehem) had to be taken in a faith-filled war (Caleb).  For a while both good (Ibzan the judge) and bad (Jonathan, the idolatrous priest) came from Bethlehem and then tragedy struck her (raped concubine).  Finally, however, redemptive love (Ruth, Boaz) and shepherd kings (David) exalted Bethlehem’s heritage.

Put those together and you have the birth place of the Messiah who would balance grace and truth, righteousness and peace, justice and mercy.  Out of Bethlehem…Romantic love, jealous competition, dishonor, courageous faith, honorable leadership, dishonorable idolatry, tragic evil, redemptive love and worldwide peace and joy.

This story is more relevant now than ever.

It’s good to be home again for Christmas.  Welcome back to Bethlehem.  May all nations come home to her again this year.

David Ward: The Monastic Option

The Monastic Option

    Today, few Christians recognize the names St. Anthony, St. Basil, and St. Benedict.  And fewer still live the monastic life of solitude and asceticism they espoused.  To be fair, though, it must be said that the Bible doesn't require such of us.  However, the ideals these men represented are as valid today as ever.  Therefore, while Christians may not be required to follow strict monastic rule, they are, nonetheless, expected to follow the dictates of scripture.  And the keystones of the monastic life are also keystones of the Christian life.

Self Denial

    To begin with, "self-denial" was a cardinal doctrine of monasticism, and it remains so today.  After all, Jesus said, “If any man will come after me, let him deny himself, and take up his cross daily, and follow me” (Luke 9:23).  Great, what does this mean?  It means several things, but, first off, it means just what it says—a follower of Christ must “deny himself,” i.e. deny those desires at odds with scripture and at odds with God’s will for one’s life.  The Apostles are perfect examples, as all of them gave up everything to follow Messiah, and tradition tells us that eleven of them were martyred for the Gospel.  Next, we must take up this difficult cross of self-denial “daily.”  It is not enough to practice our faith on Sunday or Wednesday night.  We must master the discipline of self-denial in every area of life and at every moment be willing to submit to His will, whatever it entails.  We must be willing to put our needs and desires aside for the cause of the Gospel.  Finally, we must be willing to “follow” Jesus.  And, today, this may be the ultimate act of self-denial, as it seems everyone everywhere is trying to squeeze as much into life as possible.  In fact, I don’t think I know anyone who could stop at a moment’s notice and do something else without consulting his daytimer.  Yet, to truly follow Jesus, this is what is called for, the desire and ability to hear and obey Holy Spirit, moment by moment, and submit to the will of the Lord.  Consider Matthew, who immediately left his station to follow Jesus.

Sacrifice

Monks were also called on to “sacrifice,” which really goes hand-in-hand with self-denial, and so are we.  In Romans 12:1, Paul put it this way, “I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, which is your reasonable service.”  A “living” sacrifice is an interesting concept.  We are not a sacrifice consumed in a moment, like those on the altar in the tabernacle, but a sacrifice that is continually being offered up for the Gospel (Romans 8:36).  But what is it we are to sacrifice?  It is our lives, our wills, and our goods, everything.  Simply put, since He (Christ) gave his life for us, we are to give our lives for Him, which Paul says is “reasonable" service.  How do I sacrifice my life for Him, though?  First, by determining His will, His calling, for your life.  You have been given a spiritual gift (I Peter 4:10), and you are expected to minister in that gift within the church.  And oftentimes (which I think is the good, acceptable, and perfect will of God), this gifting flows into our vocations.  For example, my primary Spiritual gifting is teaching, and I teach for a living.  In this way, then, I am sacrificing my life for Him by functioning as He created me.  Then, I sacrifice my will to Him whenever I submit to His leading, as opposed to my own desires.  For instance, in the last few years God has given me a ministry to other church leaders, especially those no longer in ministry and many much older than me, who I come along side to support and validate.  It's not something I ever thought about or asked for; it happened by the Spirit, and I embraced it; I submitted to God's leading in this ministry.  Finally, I sacrifice my goods (money/treasures).  I'm talking here about those times when, led of the Spirit, my wife and I gave guitars, birthday parties, couches, washing machines, dryers, vehicles, and money (even paying others' debts), sacrifices all, for the good other others.

  

Service

A third monastic essential was "service," and, again, it is still a core value in the church.  Jesus said this in Matthew 20:27, "And whosoever will be chief among you, let him be your servant."  In this verse, the word for servant is from the Greek doulos, meaning "a slave; frequently, therefore, in a qualified sense of subjection and subservience."  He also said, speaking to the twelve, "If any man desire to be first, the same shall be last of all, and servant of all" (Mark 9:35).  In this verse, the word for servant is from the Greek diakonos, meaning "to run errands; an attendant; a waiter."  It should be clear from these verses how important service was and is to Christ.  After all, He was the ultimate servant, giving His life for many.  And so the Gospel calls us to serve as well.  But whom do we serve?  According to Galatians 6:10, "Whenever we have the opportunity, we should do good to everyone, especially to our Christian brothers and sisters" (NLT).  Colossians 4:5 says, "Live wisely among those who are not Christians, and make the most of every opportunity" (NLT).  I believe these verses tell us to serve both within and without the church, as we have opportunity.  For example, about twenty years ago a coworker of mine was suddenly told by her husband, without any forewarning, that he wanted a divorce, so he moved out of the house.  She was left with their two children and all the bills.  Of course, I counseled her and tried to help the best I could.  About a week later was her daughter's birthday, but she had no money, so my wife and I gave her a birthday party at our house.  We not only went all out with gifts and goodies, but also my wife gave her daughter a doll that she had been given by her grandmother.  To make a long story short, through this simple act of kindness (service) both mom and dad came to the Lord, and their relationship was restored within weeks.  Whatever the form, service is a key to the kingdom, and we should desire to serve because of the Love of Christ that has been shed abroad in our hearts by Holy Spirit (Romans 5:5). 

Separation

    Finally, "separation" is probably the most obvious and radical ideal of the monastic life, as these ascetics tried as much as possible to separate themselves from society.  And while most present-day Christians would protest, according to scripture we are not of the world (John 17:16) and we are to be holy for He is holy (I Peter 1:16). Clearly, then, the principle of separation from the world is still valid.  And today, sadly, this is where the church (Christians) most often fails in her witness.  And this is exactly why the idea of separation is so important because we cannot have a credible witness if we act like the world.  However, it should probably be said here that we don’t have the advantage first century Christians had.  That is, their separation was so obvious because the distinction of their day was much greater.  For instance, they no longer participated in the Roman pagan religion or its practices, e.g. feasts, sacrifices, emperor worship, etc.  Also, they no longer participated in the rampant sexual immorality (much of it required by ancient idolatry) of the ancient world.  Furthermore, they met in homes to worship, not in the temple.  In other words, their new behavior was completely opposite of the world around them, so it was obvious who the Christians were.  It was a simpler time, with less choices and distractions; therefore, those who shunned the common customs really stood out.  Yet, we cannot use this as an excuse; we have to be as radically different as our first century forebears. 

    But how do we do that?  Number one, "Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you" (2 Corinthians 6:17).  Previously Paul had been talking about the relationship between the righteous and unrighteous.  He asked several rhetorical questions, e.g. "what fellowship has righteousness with unrighteousness?"; "what communion has light with darkness?"; "what concord has Christ with Belial?"; "what agreement has the temple of God with idols?" (2 Corinthians 6:14-16).  Then he concluded with "come out from among them and be separate."  So then, since there is no fellowship between the righteous and the unrighteous, come out from them, separate yourselves from them.  Simply put, separate yourselves from the world, from worldly people and practices.  You must make the break; it is a choice you must consciously make and practice.  Second, "Love not the world, neither the things that are in the world…" (I John 2:15).  Again, the onus is on us Christians not to be taken (captured) by the things of the world.  These appetites should have died with Christ in baptism (Romans 6:3-6) and must be mortified by the Spirit (Romans 8:13).  Again, we must consciously put to death the desires that would overcome our bodies, and we can by the power of the indwelling Spirit.  Finally, we must be "trained to recognize the difference between right and wrong, and then do what is right" (Hebrews 5:14 NLT).  The King James reads, "…even those who by reason of use have their senses exercised to discern both good and evil."  In other words, we must practice making right decisions and good habits that sensitize our spirits to what is right.  This then, in turn, will make it easier to discern right from wrong and practice the right.  If we do these things consistently, then we should be demonstrably different from the world, separate from the world.

Conclusion

    Clearly, these monastic ideals are as relevant today as they were seventeen-hundred or five-hundred years ago.  We all may not decide to cloister in order to fulfill them, but we must practice them if we are put on Christ and impact the world.  In that sense then, monasticism should be alive and well today, as the whole church engages in self-denial, sacrifice, service, and separation.  Whether in a monk's robe or street clothes, these ideals were modeled by Christ and should be embraced by us.  How about it?

 

Rod Levey: Standing Covenant with Noah

THE STANDING COVENANT WITH NOAH

The first time the word covenant is found in the Bible is in relationship to Noah.

In Genesis 6:4, the Lord saw that the heart of mankind was consistently bent toward wickedness and evil. Verse 6 says the Lord was grieved in His heart and sorry He had made man. In verse 7, we find the Lord stating, “I will destroy man whom I have created from the face of the earth” because of that which was mentioned in verse 5.

In verse 8 it's written, “But Noah found grace in the eyes of the Lord.” In the midst of the earth's population of a corrupt people, there was one man who had found favor with God. Why? Why was Noah, in God's sight, one who was different from the rest?

Verse 9 answers this question. This verse starts out by saying, “This is the genealogy of Noah.” Then it goes on to say in that same verse, “Noah was a just man, perfect in his generations. Noah walked with God.” This at first glance seems to be a strange way to describe a genealogy. Verse 10 sounds reasonable in regard to a genealogy: “And Noah begot three sons: Shem, Ham and Japheth.” This is a clear genealogy, three sons that came from their father's loins. This was the picture of Noah's descendants firsthand, the biological lineage.

Now, let's go back to verse 9. I believe there was no mistake as God described the bloodline; the characteristics of this bloodline were of a spiritual birthing, not natural. Although Noah had three natural children, Shem, Ham and Japheth, God noted the spiritual children of Just, Perfect and Walked with God which were birthed by and had the characteristics of the Father. Noah, as a son of God, up to this point in his life had retained his moral character and lived his life in the fear of the Lord. He made personal, consistent choices to honor God. He loved God and expressed that love by the birthing of three descendants, “Just,” “Perfect” and “Walked with God.”

Noah lived a Just life before God –lawfully right—before God. He was morally upright. He made God's standards his standards. Noah chose to take a stand for God. Love motivated him to not compromise and yield to the lust of the flesh as the others were doing.

The second child in Noah’s spiritual bloodline was “Perfect.” Noah lived a wholesome life; clean, without blemish. He was sound in his decisions and judgments, a man of integrity. He was focused and unwavering. He purposed not to be involved with all the mixture that was being offered in his generation. Noah wasn't caught up in the fads and forms of his day. Stable living before a holy God marked him. His influence was God alone, not the many voices and choices of the hour that were available.

The third in Noah’s spiritual genealogy was “Walked with God.” Noah stayed in fellowship with God.  He communed with the Father. Nothing was going to distract him from the intimacy he had with his Creator. Noah walked with God. He knew who had the lead and therefore followed with a submissive heart, a pure example of a bondservant. Rejection, ridicule nor reason would deter him from following and walking with the One who was his Lord. Again, he didn't walk or follow the majority—the masses who had turned from God for the fulfillment of their pleasures and satisfaction of their fleshly appetites. He knew the way of expressing his love to his Maker: the way of the cross. He would not fall prey to what was regarded as the norm in his day, what was acceptable, what everyone else was doing.

Verse 11 says, “The earth was filled with violence.” The people of Noah’s day were simply living wrongly. They were in sin. Everyone was doing that which would bring them unjust gain. They were concerned with themselves only. There was no mentality of a love for God and a love for their neighbor. Men were lovers of themselves, doing only what would bring them self-satisfaction, comfort and pleasure. Some had a name “sons of God,” but their life behavior and conduct did not resemble that of God. They had a form of godliness, but there was a denying of its power—the power of love revealed in covenant relationship.

Covenant always speaks of bloodshed and slaughter. Sacrifice is a key component of covenant living. Psalm 50:5 says, “Gather My saints together to Me, those who have made a covenant with Me by sacrifice.” This particular psalm appears to be speaking of a time of judgment. It looks like it was a day similar to Noah's generation and ours. There is an addressing of all the motion and form taking place—you know, going through the motions of religion. In verses 16-21, the writer Asaph clearly points out the issues the Lord was addressing to a corrupt, unjust people. For example: lip service, unwillingness to submit, adulterous relationships and not walking in righteous living with family members. The chapter ends in verse 23: “Whoever offers praise glorifies Me; and [but more than that] to him who orders his conduct aright I will show the salvation of God (italics mine).” Whoever offers (brings the sacrifice) of praise acknowledges God. But to him who orders his conduct, his walk, his course of life right, God will cause to see the salvation of God.  Bringing sacrifices to God has its place. He won't reprove us for them (Psalm 50:8). However, His Word clearly states in Samuel 15:22, “And Samuel said, 'Hath God delight in burnt offerings and sacrifices, as in obeying the voice of the LORD? Behold to obey is better than sacrifice, and to hearken than the fat of rams.'”  Proverbs 21:3 says it this way: “To do righteousness and justice is more acceptable to the Lord than sacrifice.”

  

Noah walked with God.  He loved and feared Him. His sacrifices were a broken spirit, a broken and contrite heart; therefore, he ordered his life by living a covenant relationship which was revealed in a lifestyle above and beyond offerings.  This reflected his love for God.  Psalm 25:14 says, “The secret of the Lord is with those who fear Him, and He will show them his covenant.” In covenant, there are always promises, stipulations, requirements and reasonable expectations; however, at the core of covenant there must be death.  Hebrews 9:16-17 speaks to this, “For where there is a testament [covenant] there must also of necessity be the death of the testator, for a testament [covenant] is only in force after men are dead, since it has no power at all while the testator lives (italics mine).” I believe the covenant of the Son of God's love was revealed to Noah, and by seeing this, Noah expressed his love to God in obedient conduct. Noah was dead to himself and alive to God.

Back to Genesis 6:18. God speaks to Noah, the one man that “walked with Him” and says, “But I will establish [stand, continue] My covenant with you; and you shall go into the ark (italics mine).” At the time of judgment, God was saying, in effect, “There is a difference with Noah beyond all the others; therefore, I am going to arise and take a stand to continue covenant with the one who continually took and takes a stand for Me and My desires, one who is living with Me and for Me.” Noah was the “one man” (human being) who fulfilled the covenant in his day. He held up his end of the oath, the vows, if you will, to live a certain way with God. There was another time the Lord Jesus “took a stand.” It was when Stephen, full of the Holy Spirit “took a stand” for Jesus as a martyr. This was a true covenantal expression!

Love for God means that we will seek and receive grace from Him to keep His Word. Therefore, fulfilling our covenant with God is dependent upon faith in our Savior and that which He accomplished at Calvary. Noah is obviously a type of Christ. Jesus is the “just” One. Jesus is the “perfect” One. Jesus is the One who “walked with God.” Jesus did only that which He saw the Father doing. He walked in perfect obedience.

We have a lot to overcome in this world in the hour in which we are living. There's only one way to fulfill our end of this covenant with our God whom we love. John the apostle brings a truth that puts this story of Noah and God into light. He puts it this way in John 14:21: “He who has My commandments and keeps them, it is he who loves me. And he who loves me will be loved by My Father, and I will love him and manifest Myself to him.” Doesn't this sound similar to Psalm 50:23 and familiar to the account of God and Noah?

God's truth is still true with us today. He has legitimate and reasonable expectations of us who are in covenant with Him. We can fulfill these expectations because and only because of the price that has been paid in His Son, Jesus Christ, at Calvary. It will cost us the same. In the same way Jesus gave His life in totality for us, we also have to give our lives in totality for Him. We, too, will need to pick up our cross daily and walk in the Spirit so we will not bow to the desires of the flesh. Those of us in Christ still find grace in the eyes of the Lord just as Noah did. Furthermore, Jesus will come back for the “one man” who is in covenant with Him, those who have made a covenant, not of words only, but for those who are hearers and doers of His Word. The book of Revelation speaks of these covenant keepers as those who overcame by the blood of the Lamb (relational rights), by the word of their testimony (relational vows) and those who did not love their lives to the death (relational conduct).

How about you? Are you content with believing in the finished work of Jesus and the confession of your faith? Or will you also become a martyr for Him and live in this generation distinguished as just, perfect and walking with God?