True righteousness acts for the good of others whether or not one can be seen to help.
True righteousness acts for the good of others whether or not one can be seen to help.
While it is true that God desires his people to be people of compassion, Yeshua clarifies the distaste that God has for the selfish motives behind the corrupted practices of the Pharisees and religious leaders of his day.
Matthew 6:1 – “Be careful not to practice your righteousness in front of others to be seen by them. Otherwise, you have no reward with your Father in heaven.”
The ancient Hebraic idea of righteousness was a concept that included more than just the giving of alms or financial assistance that it is typically equated with in this passage. Clearly, the whole context of this teaching by Yeshua is on the avoidance of hypocrisy; one should not do righteous actions just to be seen of others.
These righteous actions that Yeshua is focused on were the typical practices that the Pharisees and religious leaders strove for in their public observance of their religion; giving of alms, prayer, and fasting. So instead of Yeshua’s admonition applying only to the practice of almsgiving, we can view his statement of practicing righteousness as a heading for all three of these categories, in this fashion:
Matthew 6:1 – “Be careful not to practice your righteousness in front of others to be seen by them. Otherwise, you have no reward with your Father in heaven.”
6:2 – So whenever you give to the poor, don’t sound a trumpet before you, as the hypocrites do…
6:5 – Whenever you pray, you must not be like the hypocrites…
6:16 – Whenever you fast, don’t be gloomy like the hypocrites.
The challenge for the Messiah believer is that we are equally commanded to make our giving private and sincere, while at the same time ensuring our light is not hidden under a basket.
Matthew 5:15-16 – “No one lights a lamp and puts it under a basket, but rather on a lampstand, and it gives light for all who are in the house. In the same way, let your light shine before others, so that they may see your good works and give glory to your Father in heaven.”
Albert Barnes highlights it is not the public nature of the act which is problematic, but the motive behind the act:
“Our Lord does not require us never to give alms before people, but only forbids our doing it “to be seen of them,” for the purposes of ostentation and to seek their praise. To a person who is disposed to do good from a right motive, it matters little whether it be in public or in private. The only thing that renders it even desirable that our good deeds should be seen is that God may be glorified.”
In a similar way, Charles Ellicott focuses on this dichotomy that the believer faces between the two extremes of private sincerity and public actions of compassion:
“It is the motive, and not the fact of publicity, that vitiates the action. The high ideal of the disciple of Christ is to let his light shine “before men” (the self-same words are used in Matthew 5:16 as here), and yet to be indifferent to their praise or even their opinion. In most religious men there is probably a mingling of the two motives, and we dare not say at what precise stage the presence of the lower overpowers the higher. It is enough to remember that it is the little speck which may taint the whole character till it loses all its life.”
For the believer today, it is probably best to remember that God desires us to help others from the heart, not for the purpose of being seen as generous or from a strict sense of unwilling duty. As new creations in Messiah, our renewed nature should naturally gravitate towards generosity and self-sacrifice on behalf of others. We should be extending the compassion of God to those who need it most regardless if we are recognized, but also never shying away from doing what is right when others may not be willing to do so. By keeping our focus on the needs of those we are helping and not how we are being perceived, we can rise above the shallowness of hypocrisy that is offensive to God.
If you enjoy these daily blog posts, be sure to visit the growing archive of the Core of the Bible podcast. Each week we take a more in-depth look at one of the various topics presented in the daily blog. You can view the podcast archive on our Podcast Page, at Core of the Bible on Simplecast, or your favorite podcast streaming service.
The consistency of God’s instruction is revealed when all of the information is reviewed carefully.
The consistency of God’s instruction is revealed when all of the information is reviewed carefully.
One of the challenges that are brought up in regard to the veracity of the teachings of Paul is the tiny epistle written to Philemon. In this letter, Paul is urging his friend Philemon to receive back his former slave, Onesimus, who has since become a believer in Messiah Yeshua. The contention typically brought up is that if Paul is urging Onesimus to return to his former master, then Paul is breaking Torah, because of the command in Deuteronomy 23:15-16:
“You shall not hand over to his master a slave who has escaped from his master to you. He shall live with you in your midst, in the place which he shall choose in one of your towns where it pleases him; you shall not mistreat him.”
First of all, it must be said that we don’t know all the details of why Onesimus was apart from Philemon in the first place, and many assumptions have to be made to arrive at any conclusions. All we know for sure is that they were separated, at some point Onesimus encountered Paul and became a believer in Messiah Yeshua, and he is now standing once again before his former master holding this letter penned by Paul.
The letter of the Torah command says not to “hand over to his master a slave who has escaped.” We don’t know for sure that Onesimus escaped. The text only indicates they were apart or separated for some reason. In verse 15 Paul states, “For perhaps he was for this reason separated from you for a while.” Either Paul is being extremely diplomatic in his choice of words to soften the remembrance of Onesimus’ escape, or there may have been other circumstances that caused Onesimus to be away; the text doesn’t actually say.
What is apparent from the text, however, is that Onesimus had become unprofitable to Philemon either during or after his departure. For a slave owner, a slave would be a financial investment for a manner of work that was required to be done. Either Onesimus was not a very good worker, or his departure caused a financial loss and hardship to Philemon, as Paul writes, “[he] formerly was useless to you, but now is useful both to you and to me.” The situation may be as simple as Philemon sold Onesimus because he was unprofitable to him.
That Onesimus had been a potentially useless slave is also indicated by the fact that Paul indicates he is willing to make up for any shortcoming Onesimus may be responsible for:
18 – “But if he has wronged you in any way or owes you anything, charge that to my account…”
If Onesimus had not resourcefully fulfilled his obligations as a slave, then this would be another strong indication of Philemon’s justifiable unwillingness to receive Onesimus back. If this is truly the case of Onesimus prior to his departure, then there is a reasonable justification as to Philemon’s resistance at receiving Onesimus back, in any capacity, and why Paul is so emphatically and passionately pleading for him.
So if Paul is returning Onesimus, a former slave, to his previous owner, how is it that this is still not a violation of the Torah command in Deuteronomy 23?
Well, for one thing, as mentioned above, we cannot be sure Onesimus actually escaped, which is the crux of the command. Additionally, there is no indication that Onesimus is not choosing to return, only that Philemon may be hesitant to receive him back after past grievances. But lastly, and most importantly, is how Paul states it in verses 15-16:
“For perhaps he was for this reason separated from you for a while, that you would have him back forever, no longer as a slave, but more than a slave, a beloved brother, especially to me, but how much more to you, both in the flesh and in the Lord.”
The key reason Torah is not violated is by Paul’s phrasing here that Onesimus is “no longer as a slave.” Paul is not returning a slave to his master to return just to his slave status but is reintroducing a known individual in a new relationship as a brother in Messiah Yeshua. In Onesimus’ absence from Philemon, he became a Messiah believer, and had been helping Paul in his ministry needs while he was imprisoned. Philemon was also a Messiah believer, as Paul names him a beloved fellow worker who had an assembly of believers meeting in his home. Two brothers in Messiah, regardless of social status, should be able to overcome past difficulties through the forgiveness both have received from God.
If this applies even to the most extreme status conflict of that between a former slave and his former master, then how much more can we overcome our difficult relationships through the forgiveness that God desires us to share with others?
If you enjoy these daily blog posts, be sure to visit the growing archive of the Core of the Bible podcast. Each week we take a more in-depth look at one of the various topics presented in the daily blog. You can view the podcast archive on our Podcast Page, at Core of the Bible on Simplecast, or your favorite podcast streaming service.
A constant pursuit of righteousness provides a context for our own personal and collective spiritual exodus.
Core of the Bible podcast #73 – Striving after the faithfulness of past generations
Today we will be looking at the topic of integrity, and how the passionate faithfulness of past generations during their exodus experiences can lead us to a life of integrity. Striving after their constant pursuit of righteousness provides a context for our own personal and collective spiritual exodus in our generation.
Psalm 86:11 – Teach me your way, O Yahweh, that I may walk in your truth; unite my heart to fear your name.
Psalm 143:10 – Teach me to do your will, for you are my God! Let your good Spirit lead me on level ground!
The person of integrity is one who intently seeks to know the truth of God. They desire to walk in that way, to conform their lives to what God desires of them. They have made seeking God the passion of their life, hungering to know him more and to know the correct way. They will not rest until they have heard a word from God, until he has shown them the next steps on their path.
Yeshua taught:
Matthew 5:6 – “Blessed are those who hunger and thirst for righteousness, for they will be filled.”
In one sense, this teaching of Yeshua is a fulfillment of the prophecy of Isaiah.
Isaiah 49:8-12 – Thus says Yahweh: “In a time of favor I have answered you; in a day of salvation I have helped you; I will keep you and give you as a covenant to the people, to establish the land, to apportion the desolate heritages, saying to the prisoners, ‘Come out,’ to those who are in darkness, ‘Appear.’ They shall feed along the ways; on all bare heights shall be their pasture; they shall not hunger or thirst, neither scorching wind nor sun shall strike them, for he who has pity on them will lead them, and by springs of water will guide them. And I will make all my mountains a road, and my highways shall be raised up. Behold, these shall come from afar, and behold, these from the north and from the west, and these from the land of Syene.”
It is also a reference to the wanderings in the wilderness which Israel experienced, and how God provided for them. They neither hungered nor thirsted, they were protected from the scorching sun by the cloud that covered them, and he had pity on them and led them by springs of water. In a physical way, they were experiencing what would ultimately be fulfilled within the spiritual kingdom of God, when believers would “come from afar,” as Isaiah predicts, even “from the north and from the west.”
This is a recurring theme throughout the Bible, a theme of exodus. While we may recognize the word exodus as the name of the second book of Moses, the word itself was attached to the book as a descriptor of the main topic of the book.
Now, in the original Hebrew, the name of the book is not Exodus but Shemot, meaning “names.” The Hebrew convention of book naming was through using the first words of a book as its title, and the book of Exodus begins with a list of the names of the tribal leaders, the sons of Jacob, who went to Egypt.
Exodus 1:1 – “These are the names of the sons of Israel who came to Egypt with Jacob, each with his household…”
But the name Exodus was assigned to the book in later years when the Greek and Latin manuscripts were produced. Exodus comes from a combination of the Greek prefix exo, meaning “out of,” and hodos, meaning “way;” it literally means “the way out.” While the names of the books are not necessarily inspired text, this is an apt description of the main topic of the book, the exodus of the people of Israel out of Egyptian slavery and through the wilderness to the land that God promised them. This event is the pivotal event in the history of Israel and is recounted and referenced time and time again.
It is the very beginning of the Ten Commandments:
Exodus 20:2 – “I am Yahweh your God, who brought you out of the land of Egypt, out of the house of slavery” (Exod 20:2)
Other references include:
Numbers 20:14-16 – Moses sent messengers from Kadesh to the king of Edom: “Thus says your brother Israel: You know all the hardship that we have met: how our fathers went down to Egypt, and we lived in Egypt a long time. And the Egyptians dealt harshly with us and our fathers. And when we cried to Yahweh, he heard our voice and sent an angel and brought us out of Egypt. And here we are in Kadesh, a city on the edge of your territory.
Joshua 24:17 – for it is Yahweh our God who brought us and our fathers up from the land of Egypt, out of the house of slavery, and who did those great signs in our sight and preserved us in all the way that we went, and among all the peoples through whom we passed.
Psalm 78:13-16 – He divided the sea and let them pass through it, and made the waters stand like a heap. In the daytime he led them with a cloud, and all the night with a fiery light. He split rocks in the wilderness and gave them drink abundantly as from the deep. He made streams come out of the rock and caused waters to flow down like rivers.
Micah 6:3-4 – “O my people, what have I done to you? How have I wearied you? Answer me! For I brought you up from the land of Egypt and redeemed you from the house of slavery, and I sent before you Moses, Aaron, and Miriam.
As Stephen was making his defense before the Sanhedrin, he also provides a detailed retelling of these events to bolster his position of how God was the architect and overseer of the Exodus event:
Acts 7:35-36 – “This Moses, whom they rejected, saying, ‘Who made you a ruler and a judge?’–this man God sent as both ruler and redeemer by the hand of the angel who appeared to him in the bush. This man led them out, performing wonders and signs in Egypt and at the Red Sea and in the wilderness for forty years.
The apostle Paul also connects with Exodus imagery:
1 Corinthians 10:1-4 – For I do not want you to be unaware, brothers, that our fathers were all under the cloud, and all passed through the sea, and all were baptized into Moses in the cloud and in the sea, and all ate the same spiritual food, and all drank the same spiritual drink. For they drank from the spiritual Rock that followed them, and the Rock was Messiah.
This exodus event is when God proved himself as a protector and provider of his people. This is how the Israelites could be assured that Yahweh is the one true God. This is the essence of Hebraic thought, woven into all of their storytelling and tradition. It is the theme of the Passover recounted in the Haggadah, or the “Telling” of this story, to each generation, year after year. They have done this for thousands of years since the original events took place, because the story is so powerful and pervasive as a main theme in the Bible. If you’ve ever seen the movie, “The Prince of Egypt,” you have experienced the power of this Exodus narrative.
In a moment, we will take a look at how some of the New Testament writers drew from this well of the exodus story to illustrate the power of the gospel of the Kingdom and how a life of integrity is illustrated by the desire to come out of slavery and darkness into freedom and light.
Based on this consistent theme of the exodus story, we can see how the biblical writers drew from this resource time and again to provide spiritual application of the exodus story in other contexts. In these passages, this theme of providing a way out is constantly recycled; an exodus from darkness to light, from slavery to freedom.
John 8:34, 36 – Yeshua answered them, “Truly, truly, I say to you, everyone who practices sin is a slave to sin. … So if the Son sets you free, you will be free indeed.
Titus 3:3-6 – For we ourselves were once foolish, disobedient, led astray, slaves to various passions and pleasures, passing our days in malice and envy, hated by others and hating one another. But when the goodness and loving kindness of God our Savior appeared, he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit, whom he poured out on us richly through Yeshua Messiah our Savior…
Isaiah 9:2 – The people who walked in darkness have seen a great light; those who dwelt in a land of deep darkness, on them has light shone.
Isaiah 42:16 – And I will lead the blind in a way that they do not know, in paths that they have not known I will guide them. I will turn the darkness before them into light, the rough places into level ground. These are the things I do, and I do not forsake them.
Ephesians 5:8 – for at one time you were darkness, but now you are light in the Lord. Walk as children of light
1 Peter 2:9 – But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light.
This exodus theme is representative of how God calls a person or people to himself, they seek him out and desire to follow him through wilderness experiences, and he provides for them along the way. In this way, the way out, it is represented as a life of integrity, of seeking after the one true God. As we have just seen, it is demonstrated over and over to teach us how to apply these simple principles in our own lives.
Unfortunately, we tend to complicate this powerful theme by over-religiousizing the Exodus text, to coin a phrase. We try so hard to discern the micro-application of tiny details and rules and regulations that were given to the Israelites during their wilderness journeys that we lose sight of the bigger picture of what God was doing with them holistically, as a people called out for his purpose. This is not in any way to diminish those rules or Torah of God, but to say that to truly understand how they should be applied, we need to see and understand the larger context of the biblical theme.
Additionally, throughout the biblical narrative, the ancestors or fathers are referenced as having experienced the intimacy with God through their own exodus journeys, an intimacy that was to be further carried on by each successive generation.
Genesis 48:15-16 – And he blessed Joseph and said, “The God before whom my fathers Abraham and Isaac walked, the God who has been my shepherd all my life long to this day, the angel who has redeemed me from all evil, bless the boys; and in them let my name be carried on, and the name of my fathers Abraham and Isaac; and let them grow into a multitude in the midst of the earth.”
1 Kings 3:14 – And if you will walk in my ways, keeping my statutes and my commandments, as your father David walked, then I will lengthen your days.”
Even Paul refers to his faithful forbears:
Acts 24:14 – But this I confess to you, that according to the Way, which they call a sect, I worship the God of our fathers, believing everything laid down by the Law and written in the Prophets…
This desire to do what is right and to follow the right paths that God has laid out are exemplified in the deepest expressions of the people of God. The Psalms are especially filled with this type of pleading to God for guidance, for pouring out praise to God and outwardly declaring a desire for righteousness in speech and in actions.
Psalm 5:1-3, 7-8 – Give ear to my words, O Yahweh; consider my groaning. Give attention to the sound of my cry, my King and my God, for to you do I pray. O Yahweh, in the morning you hear my voice; in the morning I prepare a sacrifice for you and watch. … But I, through the abundance of your steadfast love, will enter your house. I will bow down toward your holy temple in the fear of you. Lead me, O Yahweh, in your righteousness because of my enemies; make your way straight before me.
Psalm 25:4-5, 8-10, 12 – Make me to know your ways, O Yahweh; teach me your paths. Lead me in your truth and teach me, for you are the God of my salvation; for you I wait all the day long. … Good and upright is Yahweh; therefore he instructs sinners in the way. He leads the humble in what is right, and teaches the humble his way. All the paths of Yahweh are steadfast love and faithfulness, for those who keep his covenant and his testimonies. … Who is the man who fears Yahweh? Him will he instruct in the way that he should choose.
Psalm 51:6, 10-12 – Behold, you delight in truth in the inward being, and you teach me wisdom in the secret heart. … Create in me a clean heart, O God, and renew a right spirit within me. Cast me not away from your presence, and take not your holy Spirit from me. Restore to me the joy of your salvation, and uphold me with a willing spirit.
Psalm 119:24, 27-29 – Your testimonies are my delight; they are my counselors. … Make me understand the way of your precepts, and I will meditate on your wondrous works. My soul melts away for sorrow; strengthen me according to your word! Put false ways far from me and graciously teach me your law!
As believers, we identify with the passionate expression of these principles of our faithful spiritual ancestors because we are ignited with the same Spirit. We desire to share in the exodus experience that they have given voice to over the centuries and millennia as these words were collected and compiled into our Bibles. The kindred longings and desires of our hearts beat in unison with those faithful who have gone before and expressed their deepest secrets which are immortalized among the pages of Scripture. The integrity that lived and breathed in them inspires us to learn of their ways and mimic their faithfulness.
Like the writer of Hebrews, we have the privileged opportunity to step back and view the entirety of the faithful ancestors who followed God and learn to copy their exemplary lives:
Hebrews 12:1 – Therefore, since we are surrounded by such a huge crowd of witnesses to the life of faith, let us strip off every weight that slows us down, especially the sin that so easily trips us up. And let us run with endurance the race God has set before us.
If you enjoy these daily blog posts, be sure to visit the growing archive of the Core of the Bible podcast. Each week we take a more in-depth look at one of the various topics presented in the daily blog. You can view the podcast archive on our Podcast Page, at Core of the Bible on Simplecast, or your favorite podcast streaming service.
Trusting in God provides security and motivation for righteous actions.
Trusting in God provides security and motivation for righteous actions.
Psalm 37:3 – Trust in Yahweh and do good; Dwell in the land and cultivate faithfulness.
This entire psalm by David is devoted to reassuring those who trust in Yahweh, encouraging them not to be envious or overly concerned with the practices of the wicked. Trusting in Yahweh is illustrated as fostering behavior that results in his favor. By trusting in Yahweh, one is motivated to do good.
Psalm 37:26-27, 30-31 – All day long he [the faithful one] is gracious and lends, And his descendants are a blessing. Depart from evil and do good, So you will abide forever. … The mouth of the righteous utters wisdom, And his tongue speaks justice. The law of his God is in his heart; His steps do not slip.
The psalm also says the faithful will dwell in the land; a reference to the security of the position of the one who trusts in him. By contrast, the wicked are spoken of as disappearing, being cut off, and vanishing like smoke. This is illustrated repeatedly throughout the psalm.
Psalm 37:9-11 – For evildoers will be cut off, But those who wait for Yahweh, they will inherit the land. Yet a little while and the wicked man will be no more; And you will look carefully for his place and he will not be there. But the humble will inherit the land And will delight themselves in abundant prosperity.
Psalm 37:20, 22, 35-36, 38 – But the wicked will perish; And the enemies of Yahweh will be like the glory of the pastures, They vanish–like smoke they vanish away. … For those blessed by Him will inherit the land, But those cursed by Him will be cut off. … I have seen a wicked, violent man Spreading himself like a luxuriant tree in its native soil. Then he passed away, and lo, he was no more; I sought for him, but he could not be found. … But transgressors will be altogether destroyed; The posterity of the wicked will be cut off.
In a similar fashion, Yeshua encourages faith in Yahweh and obedience to his commands by illustrating the two houses that are built on differing foundations.
Matthew 6:33 – “But seek first His kingdom and His righteousness, and all these things will be added to you.
Matthew 7:24-27 – “Therefore everyone who hears these words of Mine and acts on them, may be compared to a wise man who built his house on the rock. “And the rain fell, and the floods came, and the winds blew and slammed against that house; and yet it did not fall, for it had been founded on the rock. “Everyone who hears these words of Mine and does not act on them, will be like a foolish man who built his house on the sand. “The rain fell, and the floods came, and the winds blew and slammed against that house; and it fell–and great was its fall.”
Even though these passages were conveyed to their hearers a thousand years apart, we can see a consistent theme: by placing our faith in Yahweh, we can have an established security that can weather any storm, while those who instead choose their own ways will suffer the consequences of their own wickedness.
Returning to Psalm 37, it speaks of how the righteous actions of those who trust in Yahweh will become self-evident, as bright as the noonday sun.
Psalm 37:4-6 Delight yourself in Yahweh; And He will give you the desires of your heart. Commit your way to Yahweh, Trust also in Him, and He will do it. He will bring forth your righteousness as the light And your judgment as the noonday.
Trusting in Yahweh is just that: trust. But it is a trust that is demonstrated through righteous actions; the two cannot be separated. Additionally, the evidence provided over a millennium of tried-and-true experience in the fortunes of Israel should bolster our confidence to trust him, and not to trust in our own ways which only lead to wickedness. We can be established and secure in the land, or we can be cut off and vanish away like smoke. As followers of the Messiah, we should be strengthened to abide in his words that have been demonstrated as true since the times of David and will continue to do so throughout eternity.
If you enjoy these daily blog posts, be sure to visit the growing archive of the Core of the Bible podcast. Each week we take a more in-depth look at one of the various topics presented in the daily blog. You can view the podcast archive on our Podcast Page, at Core of the Bible on Simplecast, or your favorite podcast streaming service.
Matthew 7:13-14 – “Enter through the narrow gate. For the gate is wide and the road broad that leads to destruction, and there are many who go through it. How narrow is the gate and difficult the road that leads to life, and few find it.”
In reviewing the overarching themes of Yeshua’s Sermon on the Mount, many of the concepts overlap with one another and can be classified under several headings. This passage about the broad way and the narrow gate is one of those concepts.
I have typically placed this passage under the heading of vigilance, as one of the most outstanding features of this illustration is how difficult the entrance to the narrow gate is, and how persistent one must be to enter in that way. However, it is not only difficult, but narrow. This narrowness suggests a setting apart, a holiness, of those who seek to follow this way.
The Greek word used for narrow is only used in this one illustration of the way of life being a narrow door or gate. The secondary passage is a similar illustration Yeshua uses in the gospel of Luke.
Luke 13:23-25 – “Lord,” someone asked him, “are only a few people going to be saved? ” He said to them, “Make every effort to enter through the narrow door, because I tell you, many will try to enter and won’t be able once the homeowner gets up and shuts the door. Then you will stand outside and knock on the door, saying, ‘Lord, open up for us!’ He will answer you, ‘I don’t know you or where you’re from.’
Again, Yeshua relates to his hearers how the way is not only difficult (by saying it would be necessary to make every effort), but that it would also be a narrow door. To my way of thinking, this confirms that the way of holiness or being set apart will be evident only in those few (contrasted with the many) who would persist in seeking the things of God, i.e., the narrow way.
What interests me about connecting these two passages in this way with this similar illustration is that the Luke passage is contextually about Yeshua warning that generation that the time (in his day) was short. When judgment was to fall (in the destruction of Jerusalem forty years hence), the door to being rescued from that judgment would be shut. Those of that generation who had rejected the message and teaching of Messiah, seeing that, when it came to pass, Yeshua’s prediction was correct, would suffer the ruin and loss of all that they had believed in. Most of them would lose their lives in the destruction of the city.
In the Mark passage, Yeshua says the broad way that most would travel leads to destruction, meaning ruin or loss. Connecting these two passages in this way highlights the meaning of those who would follow the narrow way would be the holy or set apart remnant, those of Israel who did recognize Yeshua as the Messiah and who diligently and faithfully strove to enter at the narrow gate.
The good news is that this teaching still rings true in the more universal fashion in which it is typically viewed: that most people in the world continue on a wide path to ruin and loss due to their own oblivious lifestyles, while those who are diligently seeking out the things of God end up setting themselves apart by maintaining their focus and journey on the narrow path of holiness and faithfulness to God. This is who we are today, those of us who continue to place our faith in the Messiah. Through our vigilant and persistent following of him, through the narrow gate of Messiah, we have access to the place of safety and fellowship with God.
If you enjoy these daily blog posts, be sure to visit the growing archive of the Core of the Bible podcast. Each week we take a more in-depth look at one of the various topics presented in the daily blog. You can view the podcast archive on our Podcast Page, at Core of the Bible on Simplecast, or your favorite podcast streaming service.
Entering the Kingdom is not just something that happens to believers at the end of their life.
Entering the Kingdom is not just something that happens to believers at the end of their life.
Deuteronomy 28:6 – “You will be blessed when you come in and blessed when you go out.
In speaking of those who would be faithful to the Torah, or instruction, of God, Moses wrote that they would be blessed upon “coming in and going out.” This is a Hebraic phrase that indicates the whole of how one lives their life. In Thayer’s lexicon, it is described as, “usually denot[ing] one’s whole mode of living and acting, … [it] is used of familiar contact with one.”
This same idea was expressed by the Philistine king Achish, when David was hiding from Saul by living among them.
1 Samuel 29:6 – “So Achish summoned David and told him, ‘As Yahweh lives, you are an honorable man. It was good in my eyes to have you going out and coming in in this unit with me, because I have found no fault in you from the day you came to me until today…'”
The military unit that David was involved with would go out on “sortie” missions and raids, and each day they would “go out” to raid villages, and then “come in” at the end of the day back to their main camp. This type of language implied that this was their routine, how they conducted themselves on a regular basis.
Yeshua used this similar type of expression when he spoke about the goal of the believer’s life.
John 10:9 – “I am the gate. If anyone enters by me, he will be saved and will come in and go out and find pasture.
This going in and out doesn’t mean that one goes in to receive salvation or protection and then leaves that place of security. It speaks of anyone coming under the protection of the Good Shepherd must do so through the one gate, through the guidance and commitment to Yeshua as the controlling authority of one’s life. Then one can go about living, i.e., coming in and going out, under the protection of the Good Shepherd.
That entering the Kingdom is represented as a reality of this life, and not just reserved for some eternal existence beyond this reality, Yeshua speaks about the qualifier of those who would participate in the blessings of that existence.
Matthew 7:21 – “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only the one who does the will of my Father in heaven.
Here, at the culmination of the Sermon on the Mount, Yeshua teaches that the one who is entering the kingdom of heaven is the one who actually does the will of the Father, not just those claiming to be disciples of the Messiah. Doing God’s will is something that must be evidenced in this life, and demonstrates who the true believers are. Yeshua had just spent the previous chapters explaining to his disciples what doing God’s will looks like, which is why the Sermon on the Mount has become such a pivotal teaching of Messiah.
Entering the Kingdom, therefore, is not just something that happens to someone upon their physical death; it is a way of life, a mode of living on this earth here and now that is centered around the good news of the Kingdom of God. By faithfully seeking how to apply the teachings of Messiah in our everyday “going out and coming in,” we demonstrate that we are seeking first the Kingdom and that we have come under the protection and security of the Good Shepherd.
If you enjoy these daily blog posts, be sure to visit the growing archive of the Core of the Bible podcast. Each week we take a more in-depth look at one of the various topics presented in the daily blog. You can view the podcast archive on our Podcast Page, at Core of the Bible on Simplecast, or your favorite podcast streaming service.
The heart of the Bible lies in the simplicity of its core message.
The heart of the Bible lies in the simplicity of its core message.
There are two great summaries in the Bible of the conduct that God expects of mankind. To believers in Messiah, one of them comes to the surface of our thinking rather easily.
Matthew 22:35-40 – And one of them, an expert in the law, asked a question to test him: “Teacher, which command in the law is the greatest? ” He said to him, “Love Yahweh your God with all your heart, with all your soul, and with all your mind. “This is the greatest and most important command. “The second is like it: Love your neighbor as yourself. “All the Law and the Prophets depend on these two commands.”
According to Yeshua, to love God and to love our neighbor is the summary of all of the Law and the Prophets. However, there is another summary in the Old Testament that was spoken to the nation of Israel during one of their most turbulent times in their history.
The second of the great summaries of conduct that God expects of people occurred just prior to the fall of the northern kingdom of Israel in 722 B.C. A prophet by the name of Micah was tasked with lining out the sins of the nation as a witness against them of the impending judgment of God. The book of Micah is one long condemnation of their idolatrous and ungodly practices. Yet, even amidst the darkness of their actions, Micah provides a glimmer of insight: they ultimately knew the right thing to do but insisted on their own ways instead. He ironically presents their case as sarcastically asking, “What does God expect of us? Sacrifices of our animals or even the first born of our children?”
Micah 6:6-7 – What should I bring before Yahweh when I come to bow before God on high? Should I come before him with burnt offerings, with year-old calves? Would Yahweh be pleased with thousands of rams or with ten thousand streams of oil? Should I give my firstborn for my transgression, the offspring of my body for my own sin?
To this foolish complaint, the prophet Micah provides the bedrock of God’s just judgment:
Micah 6:8 – Mankind, he has told each of you what is good and what it is Yahweh requires of you: to act justly, to love mercy, and to walk humbly with your God.
Micah then states what they already knew but were choosing to ignore. They were simply to perform true justice, to seek after merciful interactions with one another, and to be humble in their godly walk. Is this not saying the same thing as “Love God and love your neighbor as yourself?”
Micah could say that God had shown them what was good and what Yahweh expected of them, because he already had during the time of Moses.
Deuteronomy 6:5 – “Love Yahweh your God with all your heart, with all your soul, and with all your strength.
Deuteronomy 10:12 – “And now, Israel, what does Yahweh your God ask of you except to fear Yahweh your God by walking in all his ways, to love him, and to worship Yahweh your God with all your heart and all your soul?
Leviticus 19:15 – “Do not act unjustly when deciding a case. Do not be partial to the poor or give preference to the rich; judge your neighbor fairly.
Deuteronomy 5:20-21 – “Do not give dishonest testimony against your neighbor. “Do not covet your neighbor’s wife or desire your neighbor’s house, his field, his male or female slave, his ox or donkey, or anything that belongs to your neighbor.
Leviticus 19:18 – “Do not take revenge or bear a grudge against members of your community, but love your neighbor as yourself; I am Yahweh.
When Yeshua stated the greatest commands, he was simply quoting Moses. This then, demonstrates how this simple principle of loving God and loving one’s neighbor is consistent throughout all of Torah: from Moses, to the Prophets, and into the New Testament with the teaching of Yeshua. This is the very basis, and the goal, of all biblical teaching.
If we are truly to love our neighbor, we must act in just ways, doing what is right by them according to God’s Word. We must also love them by demonstrating mercy when it is in our power to do so. And we must act in these ways with humility because of our respect and honor for God as we seek to walk in his ways.
1 John 4:7 – Dear friends, let us love one another, because love is from God, and everyone who loves has been born of God and knows God.
If you enjoy these daily blog posts, be sure to visit the growing archive of the Core of the Bible podcast. Each week we take a more in-depth look at one of the various topics presented in the daily blog. You can view the podcast archive on our Podcast Page, at Core of the Bible on Simplecast, or your favorite podcast streaming service.
The wise believer demonstrates integrity of speech.
The wise believer demonstrates integrity of speech.
The proverbs of Solomon are a mine of information on living with integrity. The life of the righteous is contrasted with the wicked throughout its pages, as each proverb typically highlights a specific contrast between the two types of individuals.
Because the information contained within the proverbs is so valuable to believers, many have attempted to organize the proverbs into different groupings to try to bring out the common characteristics more clearly. One of the ways I have found to illustrate this is to line up the positive characteristics of the godly in a group, and then contrast the corresponding negative characteristics or consequences of the actions of the wicked.
For example I have chosen just one of the chapters (chapter 10) and selected some verses that speak to the similar characteristic of the righteous as having knowledgeable and truthful speech.
8 – The wise are glad to be instructed
11 – The words of the godly are a life-giving fountain
13 – Wise words come from the lips of people with understanding
14 – Wise people treasure knowledge
20 – The words of the godly are like sterling silver
21 – The words of the godly encourage many
31 – The mouth of the godly person gives wise advice
32 – The lips of the godly speak helpful words
Now, by contrast, look at the corresponding distinctions that Solomon made between the representation of the godly above with the practices of the wicked.
8 – babbling fools come to ruin
11 – the words of the wicked conceal violent intentions
13 – those lacking sense will be beaten with a rod
14 – the babbling of a fool invites disaster
20 – the heart of a fool is worthless
21 – fools are destroyed by their lack of common sense
31 – the tongue that deceives will be cut off
32 – the mouth of the wicked speaks perverse words
This type of analysis and re-grouping of the text of Proverbs can prove to be very enlightening, and is a type of simple study that can be conducted by anyone who desires to learn more about how God expects his people to behave. Even from this brief example, it can be clearly seen how believers have a responsibility to seek the wisdom of God and to guard their tongues, speaking only what is helpful or encouraging to others. This is corroborated by the writings of the disciples of Yeshua, as well.
Ephesians 4:29 – Don’t use foul or abusive language. Let everything you say be good and helpful, so that your words will be an encouragement to those who hear them.
James 1:26 – If you claim to be religious but don’t control your tongue, you are fooling yourself, and your religion is worthless.
The integrity of the believer becomes readily apparent as soon as they open their mouth. If they have not sought the wisdom of God but are only speaking their own opinion or the opinions of others that they have not verified on their own, then they are little better than a fool who invites disaster or will come to ruin, as the proverbs above state. We should be reminded that believers have the monumental responsibility to be thoughtful and mindful about how they represent the God they believe in.
Instead, let’s focus on the positive characteristics of the godly as related by Solomon, and ensure that our speech is knowledgeable, wise, encouraging and helpful.
If you enjoy these daily blog posts, be sure to visit the growing archive of the Core of the Bible podcast. Each week we take a more in-depth look at one of the various topics presented in the daily blog. You can view the podcast archive on our Podcast Page, at Core of the Bible on Simplecast, or your favorite podcast streaming service.
The Sabbath has always been intended by God to be a benefit, not a burden, to those in his kingdom.
Core of the Bible podcast #72 – The Kingdom Sabbath is built into Creation itself
Today we will be looking at the topic of the Kingdom, and how the Sabbath has always been intended by God to be a benefit, not a burden, to those in his kingdom.
When he was confronted by religious leaders as to his interpretation of appropriate Sabbath activities, Yeshua replied with the following:
Mark 2:27 – Then he told them, “The Sabbath was made for man and not man for the Sabbath.”
In this simple statement, Yeshua was corroborating several things at once. Firstly, he validated the Sabbath as a viable concept within the eternal counsel of God, not as a mere temporary requirement. Secondly, he defined the Sabbath as being for all men, not as a practice just for Jews. And thirdly, the Sabbath has always been designed for the benefit of man, not for anxiously maintaining a detailed list of rules and regulations. As we examine this topic today, we’ll look at each of these ideas in turn as we explore how the Sabbath is involved with the Kingdom of God.
The kingdom of God has been designed by God to be not just an ideal to strive for, but to be a practical outworking of his desire for human behavior. God’s will is established and conducted through his Kingdom people.
In one scathing denunciation of the Jewish religious establishment, Yeshua told a parable of the owner of a vineyard kicking out the tenants who were not proper caretakers for him.
Matthew 21:43 – I tell you, the Kingdom of God will be taken away from you and given to a nation that will produce the proper fruit.
In this statement, we find that those within the Kingdom of God have a responsibility to produce fruit, that is, to act in accordance with the purpose and plan of the owner’s will for the vineyard.
In a similar confrontation on another occasion, Yeshua provides another indication that the Kingdom of God would be different than the Jews had been expecting.
Luke 13:28-29 – “There will be weeping and gnashing of teeth, for you will see Abraham, Isaac, Jacob, and all the prophets in the Kingdom of God, but you will be thrown out. And people will come from all over the world–from east and west, north and south–to take their places in the Kingdom of God.”
The Kingdom was to be made up of all kinds of people from all over the world, not just Jews. And they would be individuals who were accomplishing God’s will which was to be exerted through his Kingdom.
Now in many places, I have stated that I believe the Ten Commandments provided to Israel at Sinai were the revelation of the “Kingdom Charter,” the principles that establish the baseline expectations that God has for all participants in his Kingdom. It was presented first to the nation of Israel (along with those who had chosen to leave Egypt with them), it became exemplified through the pinnacle of its outworking in the physical kingdom of David and Solomon, and then further fulfilled and brought to its ultimate fruition in the teaching of Messiah.
Israel’s faithfulness to the Kingdom principles would allow them to be the “light to the nations,” as prophesied by Isaiah.
Isaiah 42:6 – “I, Yahweh, have called you to demonstrate my righteousness. I will take you by the hand and guard you, and I will give you to my people, Israel, as a symbol of my covenant with them. And you will be a light to guide the nations.”
Isaiah 60:3 – “All nations will come to your light; mighty kings will come to see your radiance.”
However, if they were unfaithful, their place and their lamp would be removed.
Ezekiel 5:5-7, 11, 14-15 – “This is what the Sovereign Yahweh says: This is an illustration of what will happen to Jerusalem. I placed her at the center of the nations, but she has rebelled against my regulations and decrees and has been even more wicked than the surrounding nations. She has refused to obey the regulations and decrees I gave her to follow. “Therefore, this is what the Sovereign Yahweh says: You people have behaved worse than your neighbors and have refused to obey my decrees and regulations. You have not even lived up to the standards of the nations around you. … “As surely as I live, says the Sovereign Yahweh, I will cut you off completely. I will show you no pity at all because you have defiled my Temple with your vile images and detestable sins. … “So I will turn you into a ruin, a mockery in the eyes of the surrounding nations and to all who pass by. You will become an object of mockery and taunting and horror. You will be a warning to all the nations around you. They will see what happens when Yahweh punishes a nation in anger and rebukes it, says Yahweh.”
Of course, all of this came to pass as the physical nation of Israel fell first to the Assyrians, and then to the Babylonians. Then, hundreds of years later, as Yeshua is teaching about the good news or the gospel of the Kingdom that was at hand at that time, he flatly states that the Jews would also lose not only their physical kingdom, but the spiritual kingdom that God had intended for them all along.
Matthew 21:43 – “I tell you, the Kingdom of God will be taken away from you and given to a nation that will produce the proper fruit.”
Yeshua came to teach them how to live out the principles of the Kingdom of God, and that those who received the truth of his message would inherit the Kingdom, and with it eternal life. This was corroborated by his disciples decades after Yeshua’s physical death and resurrection.
James 2:5 – “Listen to me, dear brothers and sisters. Hasn’t God chosen the poor in this world to be rich in faith? Aren’t they the ones who will inherit the Kingdom he promised to those who love him?”
Additionally, those who would not inherit the Kingdom were also described, and warned.
1 Corinthians 6:9-10 – “Don’t you realize that those who do wrong will not inherit the Kingdom of God? Don’t fool yourselves. Those who indulge in sexual sin, or who worship idols, or commit adultery, or are male prostitutes, or practice homosexuality, or are thieves, or greedy people, or drunkards, or are abusive, or cheat people–none of these will inherit the Kingdom of God.”
So the kingdom has always been designed to be the earthly representation of God’s people who are faithful to his commands. And, through the example of the nation of Israel, God has demonstrated that he expects his people to abide by his commands.
As the commandments of God are expected by God to be observed by those who love and obey him, there is a specific command within the Ten Commandments wherein lies an aspect of the kingdom that is largely neglected among Christians today. God’s people have been instructed to remember the Sabbath and keep it set apart. It is a gift from him, a sacred memorial honoring the Creator (Yahweh), his provision, and his eternal purpose.
So let’s return to those three aspects of the Sabbath that were upheld by Yeshua in his discussions and debates with the religious leaders of his day.
Firstly, Yeshua validated the Sabbath as a viable concept within the eternal counsel of God, not only as a mere temporary requirement. Most people assume the Sabbath was instituted for Israel at Sinai. However, we find that the seventh day was actually set apart at Creation, as God demonstrated a practice of rest from his work of creating on that day.
Genesis 2:2-3 – “On the seventh day God had completed his work that he had done, and he rested on the seventh day from all his work that he had done. God blessed the seventh day and declared it holy, for on it he rested from all his work of creation.”
From the very beginning of all things, God declared that this day was to be set apart as special. We also can see from the Torah record that God expected his people to observe the Sabbath even before the Ten Commandments were officially spoken from Sinai.
Exodus 16:23, 29 – He told them, “This is what Yahweh commanded: Tomorrow will be a day of complete rest, a holy Sabbath day set apart for Yahweh … They must realize that the Sabbath is Yahweh’s gift to you.”
Due to their captivity and slavery through their years in Egypt, the Israelites had lost the ability to do maintain their recognition of the seventh day as a day set apart to Yahweh. So this command was a reminder that the Israelites should have been keeping the Sabbath that had been set apart at Creation.
Secondly, in his debate with the religious leaders, Yeshua said “the Sabbath was made for man,” not just as an expected practice for Jews. This had to be the case, since God’s Kingdom was ultimately to include all men, not just Jews.
Isaiah 60:3 – “All nations will come to your light; mighty kings will come to see your radiance.”
Luke 13:29 – “And people will come from all over the world–from east and west, north and south–to take their places in the Kingdom of God.”
If the commands that were to guide the Kingdom were just for the Jews, then none of the rest of the Ten Commandments should apply as still being universal today. However, almost all believing denominations today accept that the Ten Commandments (minus the Sabbath) should still be practiced today. We still should love God, not worship idols, not bear his name for no purpose, honor our mothers and fathers, avoid killing others, not commit adultery, not steal, not lie, and not covet what others have. Why then do believers skip over the fourth commandment to honor the Sabbath and keep it set apart?
The word Sabbath actually conveys more than just rest, but an intermission; the cycle of days is intentionally interrupted by something different, a unique day unlike the others. It is a day meant for Yahweh, but the rest we can experience is a gift from Yahweh to us. It is the unique day of mutual recognition; God observes it for our benefit and we observe it in his honor. As the Creator of everything that is, he instilled the desire for this day of mutual recognition right into our DNA and into the fabric of Creation itself when he personally exhibited its purpose at the very beginning of all things. If God participates in Sabbath, and if Yeshua and all of the early believers participated in the Sabbath, then it follows as Yeshua’s disciples and as those who are trying to learn from the early believers, we also should observe the Sabbath.
And finally, Yeshua identifies how the Sabbath has always been designed for the benefit of man, not for anxiously maintaining a detailed list of rules and regulations that might offend God. While an exhaustive list of restrictions can be produced by looking up all of the passages where the concept of the Sabbath is discussed in Scripture, out of context the individual things mentioned can total up to a guideline for legalism and judgment of others. This is what the day had become in the time of Yeshua, and he railed against the religious authorities for spending their time being the Sabbath police rather than enjoying the Sabbath for what it was intended to be: a day for the rejuvenation of every man, body and spirit combined.
The exhaustive list contains a host of practices like avoiding stocking firewood, laboriously building fires, and conducting sale and trade on the Sabbath. Yet, when viewed holistically, it becomes readily apparent that these things serve to illustrate how the Sabbath should interrupt our daily routines and remain unique. It is not a day for industry, or extensive cooking and food preparation, or for trade in the marketplace. Those all can take place on the remaining six days. Things on Sabbath are meant to be minimalistic in nature: simple foods prepared ahead of time, time spent with Yahweh in his Word and with like-minded individuals, bonding with immediate family and friends.
During each week as we look ahead to the seventh day, we should be considering what preparations may need to be made ahead of time to allow for a relaxing and focused Sabbath observance. This was and still is a common practice among Judaism to this day, with Fridays being considered “preparation day” before the Sabbath the next day. It is even mentioned in our New Testaments surrounding the events of the crucifixion of Yeshua, as preparation days were also practiced prior to the annual holy Sabbath days, like Passover, as well.
Mark 15:42 – “This all happened on the day of preparation, the day before the Sabbath.”
Luke 23:54 – “This was done late afternoon, the day of preparation, as the Sabbath was about to begin.”
John 19:14, 42 – “It was now about noon on the day of preparation for the Passover. And Pilate said to the people, “Look, here is your king!” … And so, because it was the day of preparation for the Jewish Passover and since the tomb was close at hand, they laid Jesus there.”
These preparation days were designed as ways of ensuring the “set-apartness” of the Sabbath would be thoughtfully maintained, not just a careless day of not doing anything.
So in conclusion of what we have reviewed today, Yeshua was very pointed in ensuring that the Sabbath day was to be employed for its intended purpose within the Kingdom of God’s people, not hijacked for the strict traditions of religious extremists. Seeing that the Jewish authorities had corrupted the purpose of the day into a long list of requirements and restrictions, Yeshua stated simply that the Sabbath was made for man, not man for Sabbath. The day was originally and solely intended to be a benefit, not a burden. The New Living Translation brings this out in its rendering of this verse:
Mark 2:27 – NLT – “The Sabbath was made to meet the needs of people, and not people to meet the requirements of the Sabbath.”
Taking the whole of the Bible into consideration, it becomes apparent that God intended for the Sabbath to be recognized and practiced by all people, especially exemplified by those representing his Kingdom. As humans come to recognize and honor their Creator and the Kingdom of God expands, the Sabbath cycle instituted at the creation of all things can then continue to grow in influence and benefit, intentionally interrupting our daily routine and becoming the living mode of reconnecting with the Source of our true life.
If you enjoy these daily blog posts, be sure to visit the growing archive of the Core of the Bible podcast. Each week we take a more in-depth look at one of the various topics presented in the daily blog. You can view the podcast archive on our Podcast Page, at Core of the Bible on Simplecast, or your favorite podcast streaming service.
The believer’s mission in society is all about promoting peace where it does not currently exist.
The believer’s mission in society is all about promoting peace where it does not currently exist.
Romans 12:16-18 – Live in harmony with one another. Do not be proud; instead, associate with the humble. Do not be wise in your own estimation. Do not repay anyone evil for evil. Give careful thought to do what is honorable in everyone’s eyes. If possible, as far as it depends on you, live at peace with everyone.
Paul was writing to the Roman believers to instill in them a strong foundation in not only the doctrinal facets of their faith but the practical aspects, as well. In summarizing the believers’ responsibilities toward others, Paul latches on to one of the most profound teachings of Messiah:
Matthew 5:44 – But I tell you, love your enemies and pray for those who persecute you…
Paul conveys this as, “Bless those who persecute you; bless and do not curse,” (Romans 12:14). Why would the Roman believers need to hear this unless they were indeed being persecuted for their faith? Paul goes even further to quote this consistent biblical ethic as it was stated by Solomon in the proverbs.
Romans 12:20 – But If your enemy is hungry, feed him. If he is thirsty, give him something to drink. For in so doing you will be heaping fiery coals on his head.
Boiled down into a modern vernacular, what Paul, Solomon, and Yeshua all appear to be saying is that doing nice things to those who are not nice to you results in them feeling the heat of shame at having been mean to you, vividly described as having hot coals poured on their head. To bless them when they are persecuting you means to say and do nice things to them even though they are oppressing you.
But we can only be nice in the face of opposition when we are not reacting with like emotion for like. We have to bring a new resource to the conflict, a resource of forgiveness and desire for love and open communication. Paul says to not repay evil with evil, but instead, to “overcome evil with good,” (Romans 12:21). This is the only way peace can be promoted within a society of divided interests.
We live in an age where this type of divisive environment breeds at an accelerated pace due to the instantaneous communication channels available to us as the internet continues to link the world together. To make matters worse, many oppressors feel empowered to spread conflict by remaining anonymous behind user names. For those of us who are tasked with being peacemakers, there is no small challenge in trying to remain unaffected by comments and commentary that cannot be unseen or unheard. Yet, as believers, if we are directly confronted by these anonymous pot-stirrers, we are tasked with praying for them and blessing them, which is to speak kindly toward and about them regardless of their harmful attitudes.
Online communication aside, we must not allow those hateful attitudes to spill over into our real world interactions with others. While we have an obligation to remain informed on the important cultural issues of the day, we must withhold the reactive impulse to debate acquaintances and family on the same level of animosity that may be thrust at us. Whenever we are confronting the evils of our day, we must do so with a spirit of gentleness, kindness, and goodness. Otherwise we are simply adding fuel to the raging fires of contemporary debate.
Paul encourages believers, “As far as it depends on you, live at peace with everyone.” For us to do so, we must be thoughtful and consistent in our responses. Our mission is to share the love of God but to do so without compromising the truth of his Word. This may sound simple, but it is incredibly nuanced and at times extremely difficult, as many hard facts about God’s truth can appear intolerant to others. But this is what we are called to do. This is how we, as living sacrifices, are challenged with navigating the cultural debates of our day.
2 Timothy 2:24-25 – The Lord’s servant must not quarrel, but must be gentle to everyone, able to teach, and patient, instructing his opponents with gentleness. Perhaps God will grant them repentance leading them to the knowledge of the truth.
We should never want to be responsible for shutting the gates of Zion to those who most need to gain entrance. If we are faithful to this consistent instruction throughout God’s Word, we provide opportunities for reconciliation where there were previously none. We can learn to be promoters of peace and calm amidst the chaos of popular opinion, but it takes careful thought and reasoned intention. We can become the peacemakers that both Yeshua and Paul encouraged their followers to be.
If you enjoy these daily blog posts, be sure to visit the growing archive of the Core of the Bible podcast. Each week we take a more in-depth look at one of the various topics presented in the daily blog. You can view the podcast archive on our Podcast Page, at Core of the Bible on Simplecast, or your favorite podcast streaming service.
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