John 15:18f: (Jesus said) "If the world hates you, keep in mind that it hated me first. If you belonged to the world, it would love you as its own. As it is, you do not belong to the world, but I have chosen you out of the world. That is why the world hates you. Remember the words I spoke to you: 'No servant is greater than his master.' If they persecuted me, they will persecute you also . . . . They will treat you this way because of my name, for they do not know the One who sent me . . . . In fact, a time is coming when anyone who kills you will think he is offering a service to God . . . . In his world you will have trouble. But take heart! I have overcome the world."
Here is the evidence why the world is hostile to Biblical Christianity. Those of the world, who are controlled by the adversary, Satan, are hostile to Christ and to His true disciples. We should not think that our life experience will be immune from persecution. The world will attempt to rise up and label followers of Jesus Christ as extremists, worthy of vituperative assaults. In reality, they hate the message of truth, for it challenges their ultimate desire to be their own god on the throne of their lives. The irony of these debased brigands is their belief that such vehement attacks against followers of Christ will in some way be an act of worship to God. They will certainly be surprised and will mourn bitterly the judgment that befalls them when the True Messiah, Jesus Christ, returns.
The blessedness for those that are obedient and submissive to the Lordship of Christ is the assurance that God has overcome the world and stands victorious. If we stand with Him, we are victorious today and will be victorious with Him for all eternity.
Wednesday, November 28, 2007
Tuesday, November 27, 2007
Self Adulation at the Expense of Others
November 27, 2007
Judges 12: "The men of Ephraim called out their forces, crossed over to Zaphon and said to Jephthah, 'Why did you go to fight the Ammonites without calling us to go with you? We're going to burn down your house over your head.' Jephthah answered, 'I and my people were engaged in a great struggle with the Ammonites, and although I called, you didn't save me out of their hands. When I saw that you wouldn't help, I took my life in my hands and crossed over to fight the Ammonites, and the LORD gave me the victory over them. Now why have you come up today to fight me?' . . . The Ephraimites said, 'You Gileadites are renegades from Ephraim and Manasseh.'"
The Ephraimites of the early chapters of Judges are representative of a people who would not help their Jewish brothers when they needed support against their enemies; yet these same Ephraimites would rush in like vultures after the battle to attempt to claim recognition and territory for themselves. We find the same disposition of the Ephraimites several decades earlier under the leadership of Gideon. Gideon had fought against the Midianites; and only after he secured victory, did the Ephraimites come forward and criticize Gideon sharply for their not being invited to the battle (presumably to collect the spoils and adulation of war).
In Jephthah's story, the Ephraimites were enraged that they were not a part of Jephthah's battle with the Ammonites, and they were determined enough that they were going to invade Jephthah and his Gileadites and burn down their houses. In reality, Jephthah had called out to the people of Ephraim to help him in his time of need, but they refused. Now they were willing to lie in the face of Jephthah, denying that they had even been approached by the judge to aid in the battle. They weren't willing to own up to their sin of omission, and instead they lied about the facts to exonerate themselves and justify their battling against Jephthah. In reality, the Ephraimites were looking for an excuse to take from Jephthah the spoils that he had gained through his victory. They wanted the choice possessions and territory for themselves.
When Jephthah responded to their lies, the Ephraimites gravitated toward a common response of people who have no factual support for their fallacious claims and yet still want to be vindicated . . . . They resorted to calling Jephthah and his fellow Gileadites degrading names like "renegades from Ephraim and Manasseh." The Ephraimites attempted to denigrate the Gileadites by referring to them as rebellious deserters of the true clan of Ephraim and Manasseh. They saw the Gileadites as people less worthy than their own clan. The Ephraimites had debased themselves to the point of resorting to name calling and maligning the people of Gilead.
Because the Ephraimites were so determined to destroy the Gileadites and take their possessions, Jephthah, with the help of God, responded with his own invasion of these recalcitrant brothers and killed 42,000. God's judgment was meted upon these dissident people for their pursuit of selfish gain at the expense of the lives of their brothers.
Judges 12: "The men of Ephraim called out their forces, crossed over to Zaphon and said to Jephthah, 'Why did you go to fight the Ammonites without calling us to go with you? We're going to burn down your house over your head.' Jephthah answered, 'I and my people were engaged in a great struggle with the Ammonites, and although I called, you didn't save me out of their hands. When I saw that you wouldn't help, I took my life in my hands and crossed over to fight the Ammonites, and the LORD gave me the victory over them. Now why have you come up today to fight me?' . . . The Ephraimites said, 'You Gileadites are renegades from Ephraim and Manasseh.'"
The Ephraimites of the early chapters of Judges are representative of a people who would not help their Jewish brothers when they needed support against their enemies; yet these same Ephraimites would rush in like vultures after the battle to attempt to claim recognition and territory for themselves. We find the same disposition of the Ephraimites several decades earlier under the leadership of Gideon. Gideon had fought against the Midianites; and only after he secured victory, did the Ephraimites come forward and criticize Gideon sharply for their not being invited to the battle (presumably to collect the spoils and adulation of war).
In Jephthah's story, the Ephraimites were enraged that they were not a part of Jephthah's battle with the Ammonites, and they were determined enough that they were going to invade Jephthah and his Gileadites and burn down their houses. In reality, Jephthah had called out to the people of Ephraim to help him in his time of need, but they refused. Now they were willing to lie in the face of Jephthah, denying that they had even been approached by the judge to aid in the battle. They weren't willing to own up to their sin of omission, and instead they lied about the facts to exonerate themselves and justify their battling against Jephthah. In reality, the Ephraimites were looking for an excuse to take from Jephthah the spoils that he had gained through his victory. They wanted the choice possessions and territory for themselves.
When Jephthah responded to their lies, the Ephraimites gravitated toward a common response of people who have no factual support for their fallacious claims and yet still want to be vindicated . . . . They resorted to calling Jephthah and his fellow Gileadites degrading names like "renegades from Ephraim and Manasseh." The Ephraimites attempted to denigrate the Gileadites by referring to them as rebellious deserters of the true clan of Ephraim and Manasseh. They saw the Gileadites as people less worthy than their own clan. The Ephraimites had debased themselves to the point of resorting to name calling and maligning the people of Gilead.
Because the Ephraimites were so determined to destroy the Gileadites and take their possessions, Jephthah, with the help of God, responded with his own invasion of these recalcitrant brothers and killed 42,000. God's judgment was meted upon these dissident people for their pursuit of selfish gain at the expense of the lives of their brothers.
Monday, November 19, 2007
Victory Through God's Leading
Judges 5:1-5,31: "On that day Deborah and Barak son of Abinoam sang this song: 'When the princes in Israel take the lead, and when the people willingly offer themselves-praise the LORD! Hear this, you kings! Listen, you rulers. I will sing to the LORD, I will sing; I will make music to the LORD, the God of Israel. O LORD . . . . You marched from the land of Edom, the earth shook, the heavens poured, the clouds poured down water. The mountains quaked before the LORD, the One of Sinai, before the LORD, the God of Israel . . . . So may your enemies perish, O LORD! But may they who love you be like the sun when it rises in its strength.' "
The Song of Deborah is a triumphal story of God's victory for his chosen people over those enemies who desired to use and eventually destroy them. In chapter 4 of Judges, Deborah and Barak engaged Sisera, the commander of the pagan Canaanite army, in battle. Sisera and his king, Jabin, had defeated the Jewish people 20 years earlier, and had subjected them to harsh, oppressive slavery. This enslavement was the result of God's judgment upon the Israelites for their prior wicked rebellion against the LORD, after Ehud's reign as judge (Judges 4:1). This judgment brought the Jews to the realization that they had sinned against the Lord; and as a result, they cried to the Lord for help. God raised up Deborah and Barak for the purpose of leading His people in deliverance from their enemies.
Sisera had an impressive 900 iron chariot army with him; by all observations, this army should have been impenetrable. Still, the leaders of the Israelite army knew that God was on their side, and He would bring victory despite the circumstances at hand. Thus, they stepped out onto the battlefield with the ultimate assurance that Divine victory was imminent.
When God brought a landslide victory for the Jewish people, resulting in the complete annihilation of the Canaanite warriors, Deborah sang a song of praise to the LORD. In this tribute, Deborah acknowledged that God had gone before them, marching into the Promised Land before the Israelites to assure victory for His people; she praised the LORD for His Providential guidance. She also acknowledged that the leaders had to be willing to lead the people and the people had to surrender themselves to this Divine calling. God expected His people to respond with faith; otherwise, the opportunity for deliverance could have passed.
When God's people are ready and willing to respond to His leading, they will rise up in His strength to attain victory over their enemies. No one has chosen to be obedient to the calling of the LORD only to regret it later.
The Apostle Paul appropriately shared this concept of ultimate victory through Christ in Romans 8:31,38, "if God be for us, who can be against us . . . . Neither death nor life, angels nor demons, the present nor the future, height nor depth, nor anything else in all creation will be able to separate us from the love of God that is in Christ Jesus or Lord."
Choose this day to be obedient to the LORD. Follow His leading through the battlefields of life. Engage your enemies with the assurance that God is going before you to give you victory. And praise the LORD for your deliverance from those people and things that would desire to enslave you and use you.
The Song of Deborah is a triumphal story of God's victory for his chosen people over those enemies who desired to use and eventually destroy them. In chapter 4 of Judges, Deborah and Barak engaged Sisera, the commander of the pagan Canaanite army, in battle. Sisera and his king, Jabin, had defeated the Jewish people 20 years earlier, and had subjected them to harsh, oppressive slavery. This enslavement was the result of God's judgment upon the Israelites for their prior wicked rebellion against the LORD, after Ehud's reign as judge (Judges 4:1). This judgment brought the Jews to the realization that they had sinned against the Lord; and as a result, they cried to the Lord for help. God raised up Deborah and Barak for the purpose of leading His people in deliverance from their enemies.
Sisera had an impressive 900 iron chariot army with him; by all observations, this army should have been impenetrable. Still, the leaders of the Israelite army knew that God was on their side, and He would bring victory despite the circumstances at hand. Thus, they stepped out onto the battlefield with the ultimate assurance that Divine victory was imminent.
When God brought a landslide victory for the Jewish people, resulting in the complete annihilation of the Canaanite warriors, Deborah sang a song of praise to the LORD. In this tribute, Deborah acknowledged that God had gone before them, marching into the Promised Land before the Israelites to assure victory for His people; she praised the LORD for His Providential guidance. She also acknowledged that the leaders had to be willing to lead the people and the people had to surrender themselves to this Divine calling. God expected His people to respond with faith; otherwise, the opportunity for deliverance could have passed.
When God's people are ready and willing to respond to His leading, they will rise up in His strength to attain victory over their enemies. No one has chosen to be obedient to the calling of the LORD only to regret it later.
The Apostle Paul appropriately shared this concept of ultimate victory through Christ in Romans 8:31,38, "if God be for us, who can be against us . . . . Neither death nor life, angels nor demons, the present nor the future, height nor depth, nor anything else in all creation will be able to separate us from the love of God that is in Christ Jesus or Lord."
Choose this day to be obedient to the LORD. Follow His leading through the battlefields of life. Engage your enemies with the assurance that God is going before you to give you victory. And praise the LORD for your deliverance from those people and things that would desire to enslave you and use you.
Monday, November 12, 2007
Confrontation
Joshua 22:15-18: "When they (Phinehas the priest and chief men from each tribe) went to Gilead-to Reuben, Gad and the half-tribe of Manasseh-they said to them: 'The whole assembly of the LORD says: 'How could you break faith with the God of Israel like this? How could you turn away from the LORD and build yourselves an altar in rebellion against Him now? Was not the sin of Peor enough for us? . . . . Are you now turning away from the LORD? . . . . If you rebel against the LORD today, tomorrow He will be angry with the whole community of Israel.' "
In this chapter, one finds a very interesting occurrence. The people of the tribes of Reuben, Gad, and Manasseh had finished their calling to assist their fellow Israelites in settling in the Promised Land; now, they returned to the land east of the Jordan River to set up their homes.
Soon thereafter, word got to the priest and other leaders that these people who had settled east of the Promised Land had built an "imposing altar by the Jordan . . . . on the border of Canaan on the Israelite side." The concern of the Israelites in the Promised Land was for the Reubenites and others who apparently were building a "worship substitute" for the tabernacle of the Lord. The priest and the other leaders decided that these Israelites needed to be confronted about their sin of rebellion against God's established place of worship.
Phinehas the priest and the other Israelite leaders met with their brothers and asked them why they would "break faith with the God of Israel . . . (by) turning away from the LORD and building an altar in rebellion." They then cited the rebellion of the Israelites at Peor (Numbers 25) when the Israelites commingled with the Moabites, resulting in their worshipping Baal. They further shared God's manifestation of wrath upon the Israelites at Peor, which resulted in the death of 24,000. These leaders warned that God's anger would be roused against them for their rebellion just like their forefathers at Peor, if they did not repent and turn from such acts of defiance.
To Phinehas and the other's delight, the Reubenites, Gadites, and people from Manasseh shared that their purpose in building an altar was not to rebel against the Lord, but to establish a permanent monument for descendants to come, so that all would know that these tribes who settled east of the Jordan would serve the True God at His proscribed sanctuary. The altar was to let the tribes of the Promised Land know that their settling outside the borders of the Promised Land did not mean that they were no longer God's chosen people. These people were resolved to serve the Lord faithfully. No one in the Promised Land would have the right to say that those brothers who settled outside the land should have no right to "share in the Lord" (22:27).
Phinehas and the other leaders were pleased to hear such a report of allegiance to God. They celebrated that their brothers had not acted unfaithfully, but were setting up a witness for all the Israelites to see that they were as committed to the Lord. The Reubenites and their fellow eastern brothers gave the altar the following name as a testament to their faithfulness: "A Witness Between Us that the LORD is God."
This story has a wonderful outcome, in that all the Israelites affirmed their commitment to God; still, the leaders of the tribes in the Promised Land were willing to take the initiatory step of confrontation to inquire as to the motivation of the Reubenites and others in building the altar at the Jordan River. They went with the determination of identifying the apparent sin in these brothers' lives, and they were willing to share the history of their forefathers' rebellion as evidence of God's judgment for rebellion.
As I read this passage, I am reminded of Galatians 6:1. Galatians 6 tells us that we are called to confront one who is caught in sin, with the hope of restoration. The proper response for us when we perceive other believers in sin is to confront in a spirit of love and gentleness, but also to confront with the determination that we will address the sin at hand.
God has called us to be a community of faith (Hebrews 10:25), and to sharpen one another (Proverbs 27:17). May we all be motivated to address the sin in each other's lives with gentleness but firmness. And may we all be receptive to our brothers approaching us when we have sin in our lives. This expression of mutual edification will aid us in avoiding the alluring attacks by the Devil and will help us in reaching our potential for the LORD.
In this chapter, one finds a very interesting occurrence. The people of the tribes of Reuben, Gad, and Manasseh had finished their calling to assist their fellow Israelites in settling in the Promised Land; now, they returned to the land east of the Jordan River to set up their homes.
Soon thereafter, word got to the priest and other leaders that these people who had settled east of the Promised Land had built an "imposing altar by the Jordan . . . . on the border of Canaan on the Israelite side." The concern of the Israelites in the Promised Land was for the Reubenites and others who apparently were building a "worship substitute" for the tabernacle of the Lord. The priest and the other leaders decided that these Israelites needed to be confronted about their sin of rebellion against God's established place of worship.
Phinehas the priest and the other Israelite leaders met with their brothers and asked them why they would "break faith with the God of Israel . . . (by) turning away from the LORD and building an altar in rebellion." They then cited the rebellion of the Israelites at Peor (Numbers 25) when the Israelites commingled with the Moabites, resulting in their worshipping Baal. They further shared God's manifestation of wrath upon the Israelites at Peor, which resulted in the death of 24,000. These leaders warned that God's anger would be roused against them for their rebellion just like their forefathers at Peor, if they did not repent and turn from such acts of defiance.
To Phinehas and the other's delight, the Reubenites, Gadites, and people from Manasseh shared that their purpose in building an altar was not to rebel against the Lord, but to establish a permanent monument for descendants to come, so that all would know that these tribes who settled east of the Jordan would serve the True God at His proscribed sanctuary. The altar was to let the tribes of the Promised Land know that their settling outside the borders of the Promised Land did not mean that they were no longer God's chosen people. These people were resolved to serve the Lord faithfully. No one in the Promised Land would have the right to say that those brothers who settled outside the land should have no right to "share in the Lord" (22:27).
Phinehas and the other leaders were pleased to hear such a report of allegiance to God. They celebrated that their brothers had not acted unfaithfully, but were setting up a witness for all the Israelites to see that they were as committed to the Lord. The Reubenites and their fellow eastern brothers gave the altar the following name as a testament to their faithfulness: "A Witness Between Us that the LORD is God."
This story has a wonderful outcome, in that all the Israelites affirmed their commitment to God; still, the leaders of the tribes in the Promised Land were willing to take the initiatory step of confrontation to inquire as to the motivation of the Reubenites and others in building the altar at the Jordan River. They went with the determination of identifying the apparent sin in these brothers' lives, and they were willing to share the history of their forefathers' rebellion as evidence of God's judgment for rebellion.
As I read this passage, I am reminded of Galatians 6:1. Galatians 6 tells us that we are called to confront one who is caught in sin, with the hope of restoration. The proper response for us when we perceive other believers in sin is to confront in a spirit of love and gentleness, but also to confront with the determination that we will address the sin at hand.
God has called us to be a community of faith (Hebrews 10:25), and to sharpen one another (Proverbs 27:17). May we all be motivated to address the sin in each other's lives with gentleness but firmness. And may we all be receptive to our brothers approaching us when we have sin in our lives. This expression of mutual edification will aid us in avoiding the alluring attacks by the Devil and will help us in reaching our potential for the LORD.
Thursday, November 8, 2007
Being Holy
Genesis 23:12: "Again Abraham bowed down before the people of the land and he said to Ephron in their hearing, 'Listen to me, if you will. I will pay the price of the field. Accept it from me so I can bury my dead there.' "
This is an interesting passage about the account of Sarah's death. From the story it seems that Abraham was staying in Beersheba whereas Sarah his wife was in Kiriath Arba (Hebron) in Canaan. When Abraham learned of his wife's death, he went to mourn her loss. The Hittites were the people of the land, and they repeatedly insisted that they give Abraham land there to bury Sarah. Abraham responded on several occasions that he would rather purchase the land outright and not receive the land as a gift. At first glance, it seems that Abraham was treating these people's generosity with contempt; however, we find in Scripture that the Hittites were an evil people who did not serve the Lord. Abraham knew that his taking of this land would only give these pagans license to expect favors in return. He also knew that close associations with these people only increased his chances of turning away from the Lord.
Abraham was called by God to be holy. The word for "holy" implies being "set apart" and it suggests that Abraham was not to let the rebellious people of the land entice him away from fellowship with God. Abraham knew that he needed to avoid close associations with pagans, for they would lead him to rebel against the Lord and follow false gods. This is a good word for us today. We should be wise in our interactions with others. Whereas we are called to be a part of this world, we are not called to make close associations with those who would lead us into rebellion against the Lord. Scripture tells us in I Corinthians 15:33, "Do not be misled, bad company corrupts good character." Avoid unholy alliances, for they will pull you away from intimate fellowship with God.
This is an interesting passage about the account of Sarah's death. From the story it seems that Abraham was staying in Beersheba whereas Sarah his wife was in Kiriath Arba (Hebron) in Canaan. When Abraham learned of his wife's death, he went to mourn her loss. The Hittites were the people of the land, and they repeatedly insisted that they give Abraham land there to bury Sarah. Abraham responded on several occasions that he would rather purchase the land outright and not receive the land as a gift. At first glance, it seems that Abraham was treating these people's generosity with contempt; however, we find in Scripture that the Hittites were an evil people who did not serve the Lord. Abraham knew that his taking of this land would only give these pagans license to expect favors in return. He also knew that close associations with these people only increased his chances of turning away from the Lord.
Abraham was called by God to be holy. The word for "holy" implies being "set apart" and it suggests that Abraham was not to let the rebellious people of the land entice him away from fellowship with God. Abraham knew that he needed to avoid close associations with pagans, for they would lead him to rebel against the Lord and follow false gods. This is a good word for us today. We should be wise in our interactions with others. Whereas we are called to be a part of this world, we are not called to make close associations with those who would lead us into rebellion against the Lord. Scripture tells us in I Corinthians 15:33, "Do not be misled, bad company corrupts good character." Avoid unholy alliances, for they will pull you away from intimate fellowship with God.
Unholy Alliances
Genesis 23:12: "Again Abraham bowed down before the people of the land and he said to Ephron in their hearing, "Listen to me, if you will. I will pay the price of the field. Accept it from me so I can bury my dead there."
This is an interesting passage about the account of Sarah's death. From the story it seems that Abraham was staying in Beersheba whereas Sarah his wife was in Kiriath Arba (Hebron) in Canaan. When Abraham learned of his wife's death, he went to mourn her loss. The Hittites were the people of the land and they insisted that they give Abraham land there to bury Sarah. Abraham responded on several occasions that he purchase the land outright and not receive the land as a gift. At first glance, it seems that Abraham was treating these people's generosity with contempt; however, we know that the Hittites were an evil people who did not serve the Lord. Abraham knew that his taking of this land would only give these pagans license to expect favors in return. He also knew that with these close associations with these peoples, he only increased his chances of turning away from the Lord (I Cor. 15:33).
So how can we apply this passage of Scripture to our lives? First, we must understand that we are not to set ourselves up for rebellion against the LORD through intimate associations with pagans who do not follow the LORD. We are certainly called by God to live in the world; still, we have been instructed by the LORD that we have been "chosen out of the world (and thus) do not belong to the world" (John 15:18-19). Unholy alliances with people who do not have Jesus Christ as their Lord and Savior will lead the believer down a slippery slope to rebellion as well. Make wise decisions when it comes to those with whom you associate. Be the reflective light of Christ to a darkened world, but do not let your light lose its intensity of illumination through inappropriate associations.
This is an interesting passage about the account of Sarah's death. From the story it seems that Abraham was staying in Beersheba whereas Sarah his wife was in Kiriath Arba (Hebron) in Canaan. When Abraham learned of his wife's death, he went to mourn her loss. The Hittites were the people of the land and they insisted that they give Abraham land there to bury Sarah. Abraham responded on several occasions that he purchase the land outright and not receive the land as a gift. At first glance, it seems that Abraham was treating these people's generosity with contempt; however, we know that the Hittites were an evil people who did not serve the Lord. Abraham knew that his taking of this land would only give these pagans license to expect favors in return. He also knew that with these close associations with these peoples, he only increased his chances of turning away from the Lord (I Cor. 15:33).
So how can we apply this passage of Scripture to our lives? First, we must understand that we are not to set ourselves up for rebellion against the LORD through intimate associations with pagans who do not follow the LORD. We are certainly called by God to live in the world; still, we have been instructed by the LORD that we have been "chosen out of the world (and thus) do not belong to the world" (John 15:18-19). Unholy alliances with people who do not have Jesus Christ as their Lord and Savior will lead the believer down a slippery slope to rebellion as well. Make wise decisions when it comes to those with whom you associate. Be the reflective light of Christ to a darkened world, but do not let your light lose its intensity of illumination through inappropriate associations.
Monday, November 5, 2007
Successful Leadership
Joshua 1:2f: "(The LORD said) Moses my servant is dead. Now then, you (Joshua) and all these people, get ready to cross the Jordan River into the land I am about to give . . . . Be strong and courageous . . . . Be strong and very courageous. Be careful to obey all the laws my servant Moses gave you; do not turn from it . . . that you may be successful wherever you go. Do not let this book of the Law depart from your mouth; meditate on it day and night, so that you may be careful to do everything written in it. Then you will be prosperous and successful. Have I not commanded you? Be strong and courageous. Do not be terrified; do not be discouraged, for the LORD your God will be with you wherever you go."
These words of the LORD to Joshua and the Israelites are great words of direction for leaders. God first tells Joshua, the new chosen leader of the Israelites (after Moses) to move into the Promised Land because He (God) had prepared the way. God had taken the initiative to begin a good work in the lives of the people; what He expected of Joshua was responsive faith to the leading that God was already orchestrating. Obedience was what was expected by the Lord.
God then called Joshua three (3) times to "be strong and courageous." When we have our faith anchored in God, we are able to press forward, even though the path ahead is uncertain and potentially perilous. Great leadership always involves responsiveness to God's calling.
God then knew that Joshua would need to be connected to His Word day and night, so that He would always follow the Lord's commands and not be enticed into believing that his success was coming from his own accomplishments. Twice in this passage God told Joshua that following His Word was the ingredient for success as a leader.
God also called his leaders not to be discouraged. Discouragement is a common response that leaders have when difficult experiences and obstinate people impede our progress. Moses had this experience in Numbers 11. He wanted the Lord to take his life, rather than experience the pain of failed leadership.
Because Joshua responded with faith to the calling of the LORD, God "exalted Joshua in the sight of all Israel; and they revered him all the days of his life" (Joshua 4:14). His "fame spread throughout the land" (Joshua 6:27). God responded to Joshua's obedience with the blessing of successful leadership. The people respected their called leader, and Joshua was able to lead the Israelites in the direction that God willed for them. This is successful leadership wonderfully demonstrated for us today.
These words of the LORD to Joshua and the Israelites are great words of direction for leaders. God first tells Joshua, the new chosen leader of the Israelites (after Moses) to move into the Promised Land because He (God) had prepared the way. God had taken the initiative to begin a good work in the lives of the people; what He expected of Joshua was responsive faith to the leading that God was already orchestrating. Obedience was what was expected by the Lord.
God then called Joshua three (3) times to "be strong and courageous." When we have our faith anchored in God, we are able to press forward, even though the path ahead is uncertain and potentially perilous. Great leadership always involves responsiveness to God's calling.
God then knew that Joshua would need to be connected to His Word day and night, so that He would always follow the Lord's commands and not be enticed into believing that his success was coming from his own accomplishments. Twice in this passage God told Joshua that following His Word was the ingredient for success as a leader.
God also called his leaders not to be discouraged. Discouragement is a common response that leaders have when difficult experiences and obstinate people impede our progress. Moses had this experience in Numbers 11. He wanted the Lord to take his life, rather than experience the pain of failed leadership.
Because Joshua responded with faith to the calling of the LORD, God "exalted Joshua in the sight of all Israel; and they revered him all the days of his life" (Joshua 4:14). His "fame spread throughout the land" (Joshua 6:27). God responded to Joshua's obedience with the blessing of successful leadership. The people respected their called leader, and Joshua was able to lead the Israelites in the direction that God willed for them. This is successful leadership wonderfully demonstrated for us today.
Friday, November 2, 2007
Offering for Infectious Disease
Leviticus 13:45; 14:4-6
"The person with such an infectious disease must wear torn clothes, let his hair be unkempt, cover the lower part of his face and cry out, 'Unclean! Unclean!" As long as he has the infection he remains unclean. He must live alone; he must live outside the camp . . . . If the person has been healed of his infectious skin disease, the priest shall order that two live clean birds and some cedar wood, scarlet yarn and hyssop be brought for the one to be cleansed. Then the priest shall order that one of the birds be killed over fresh water in a clay pot. He is then to take the live bird and dip it, together with the cedar wood, the scarlet yarn and the hyssop, into the blood of the bird that was killed over the fresh water. Seven times he shall sprinkle the one to be cleansed of the infectious disease and pronounce him clean. Then he is to release the live bird in the open fields."
In this rather difficult passage, it appears that a person who is physically and ceremonially unclean because of an infectious disease must be put outside the camp until the point of his cleanness can be determined by the priest. When the diseased one is healed from his infirmity, the priest then offers a sacrifice of one bird for the man or woman, along with scarlet yarn, cedar wood, and hyssop. The imagery of the cross of Christ is evident here. Although we do not know the type of wood used for the cross, it makes sense that the Romans would have used a wood that would not easily rot from exposure to the elements. It would not be surprising if the wood used were cedar. The scarlet color of the yarn reminds us of the blood of the sacrifice of the Messiah. Then too hyssop points us to the cross, for this shrub was used for cleansing (Psalm 51:7); and we find that the hyssop was found at the scene of the crucifixion of Jesus (John 19:29).
Just as these elements were instruments used to declare the cleanness of the once unclean individual, so too the Cross of Christ is introduced to bring spiritual righteousness to those who would receive the Cross as the sacrifice for sins. One can even see the substitutionary imagery of one bird being sacrificed and the other being released once receiving the blood of the sacrificed bird. With the shedding of blood comes deliverance.
Some would attempt to justify the alienation of the infectious individual for the preservation of the people of Israel from an outbreak leading to complete annihilation. Still, with the dictates of "uncleanness" for non-contagious physical illnesses in Leviticus 15 (e.g. a woman's monthly period), there is something more to the story here. True, the non-contagious issues did not result in separation of the person from the people, but it did result in the declaration of uncleanness and thus the prohibition of approaching the Tent of Meeting for sacrifice. Only until the person with the "infirmity" was declared clean were they to go to present a sin offering and burnt offering for their cleanness.
It was not unusual for people to go regularly to the tabernacle to offer sacrifices for sin; still, the imagery of one being cleansed then coming before the presence of the Lord affirms the Holiness of the Lord, and how sin and imperfection are not allowed into His Holy presence. In fact, we find in Leviticus 15:31 that uncleanness is not allowed in the presence of the Lord because such uncleanness would defile His dwelling place. God's holiness demands that we be spiritually clean. Because we have all sinned and have thus been declared unclean, we are in need of the One who can declare us clean in order that we might approach the presence of God. It is through the Cross of Jesus Christ coupled with His resurrection that we are afforded cleansing. The payment has been made for our sins; what we must do is surrender ourselves to the Lordship of Christ to receive His declaration of righteousness.
"The person with such an infectious disease must wear torn clothes, let his hair be unkempt, cover the lower part of his face and cry out, 'Unclean! Unclean!" As long as he has the infection he remains unclean. He must live alone; he must live outside the camp . . . . If the person has been healed of his infectious skin disease, the priest shall order that two live clean birds and some cedar wood, scarlet yarn and hyssop be brought for the one to be cleansed. Then the priest shall order that one of the birds be killed over fresh water in a clay pot. He is then to take the live bird and dip it, together with the cedar wood, the scarlet yarn and the hyssop, into the blood of the bird that was killed over the fresh water. Seven times he shall sprinkle the one to be cleansed of the infectious disease and pronounce him clean. Then he is to release the live bird in the open fields."
In this rather difficult passage, it appears that a person who is physically and ceremonially unclean because of an infectious disease must be put outside the camp until the point of his cleanness can be determined by the priest. When the diseased one is healed from his infirmity, the priest then offers a sacrifice of one bird for the man or woman, along with scarlet yarn, cedar wood, and hyssop. The imagery of the cross of Christ is evident here. Although we do not know the type of wood used for the cross, it makes sense that the Romans would have used a wood that would not easily rot from exposure to the elements. It would not be surprising if the wood used were cedar. The scarlet color of the yarn reminds us of the blood of the sacrifice of the Messiah. Then too hyssop points us to the cross, for this shrub was used for cleansing (Psalm 51:7); and we find that the hyssop was found at the scene of the crucifixion of Jesus (John 19:29).
Just as these elements were instruments used to declare the cleanness of the once unclean individual, so too the Cross of Christ is introduced to bring spiritual righteousness to those who would receive the Cross as the sacrifice for sins. One can even see the substitutionary imagery of one bird being sacrificed and the other being released once receiving the blood of the sacrificed bird. With the shedding of blood comes deliverance.
Some would attempt to justify the alienation of the infectious individual for the preservation of the people of Israel from an outbreak leading to complete annihilation. Still, with the dictates of "uncleanness" for non-contagious physical illnesses in Leviticus 15 (e.g. a woman's monthly period), there is something more to the story here. True, the non-contagious issues did not result in separation of the person from the people, but it did result in the declaration of uncleanness and thus the prohibition of approaching the Tent of Meeting for sacrifice. Only until the person with the "infirmity" was declared clean were they to go to present a sin offering and burnt offering for their cleanness.
It was not unusual for people to go regularly to the tabernacle to offer sacrifices for sin; still, the imagery of one being cleansed then coming before the presence of the Lord affirms the Holiness of the Lord, and how sin and imperfection are not allowed into His Holy presence. In fact, we find in Leviticus 15:31 that uncleanness is not allowed in the presence of the Lord because such uncleanness would defile His dwelling place. God's holiness demands that we be spiritually clean. Because we have all sinned and have thus been declared unclean, we are in need of the One who can declare us clean in order that we might approach the presence of God. It is through the Cross of Jesus Christ coupled with His resurrection that we are afforded cleansing. The payment has been made for our sins; what we must do is surrender ourselves to the Lordship of Christ to receive His declaration of righteousness.
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