God’s Friends

20 December, 201420 December, 2014Marissa

Disney explains Greek words for love, by Blair a.k.a. GraphiteDoll

When we talk about love in the bible, the word we’re usually discussing is agape. It’s one of several Greek words for love, and is typically described as “godly” or “unconditional” love. There’s also storge (family love), eros (romantic love), and phileo (friendly love).

Agape is an amazing kind of love. It’s the one spoken of in 1 Corinthians 13 and the word used in the phrase “God is love. ” Most times when the word “love” appears in the New Testament, it is translated from a form of agape.

But the other kinds of love are amazing as well, and I think we can overlook the importance of phileo in our fixation with agape (storge and eros are not found in scripture).

Friend of God

Philos (G5384) is the root word for a whole family of words having to do with love. It’s basic meaning is “friend” — someone who is dear, a beloved companion. The derivative phileo is the form more often translated “love.” It means “to have affection for someone.” Zodhiates notes that it is rarely used of man’s love toward God, but is used of the disciples’ love for Jesus. Both agape and phileo are used of God’s love toward man. Simply put, phileo involves adopting someone’s interests as yours.

the Father Himself loves you, because you have loved Me, and have believed that I came forth from God. (John 16:27)

By using the word phileo in this passage instead of agape, Christ is telling us that God feels affection for us. He is fond of those who love His Son, and He has shared interests with us.

A chapter earlier, Jesus tells His disciples, “You are My friends if you do whatever I command you” (John 15:14). That word is philos. The disciples would have known about the connection between these two words, and I suspect what Christ was telling them was that they could be friends with the Father as well as with Him, just as Abraham was.

And the Scripture was fulfilled which says, “Abraham believed God, and it was accounted to him for righteousness.” And he was called the friend of God. (James 2:23)

James tells us that Abraham was called God’s friend after “he offered Isaac his son on the altar.” That situation was an example of works and faith going together in a way that perfected Abraham’s faith (James 2:21-22). At that point, Abraham had faithfully demonstrated for years that his interests were in line with God’s plan.

Abraham is not the only person in the Bible who God treated as a friend. We’re told “the Lord spoke to Moses face to face, as a man speaks to his friend” (Ex. 33:11). God called David “a man after My own heart, who will do all My will” (Acts 13:22). As their interests lined up with God’s and they moved in the direction God was leading, they became His friends. Christ’s friendship with His disciples followed much the same pattern, and that is the kind of relationship we are now offered with God the Father and with Jesus Christ.

Necessity of Brotherly Kindness

In most places where we are instructed by God to love other people, the word is agape or agapao. But there are a few places where a form of phileo is used instead.

Be kindly affectionate to one another with brotherly love, in honor giving preference to one another (Rom. 12:10)

Believers are to have this kind of love for one another. If the church is unified in Christ, then the members will share the same goals and interests, because they are also His goals and interests. The brethren will be friendly to one another, and love each other like friends who are closer than family.

But also for this very reason, giving all diligence, add to your faith virtue, to virtue knowledge, to knowledge self-control, to self-control perseverance, to perseverance godliness, to godliness brotherly kindness, and to brotherly kindness love. For if these things are yours and abound, you will be neither barren nor unfruitful in the knowledge of our Lord Jesus Christ. (2 Pet. 1:5-8)

Both “brotherly kindness” and agape are necessary for us to become the opposite of barren and unfruitful. We must set our hearts on right things, and focus on being friends of God rather than of the world, for whoever “wants to be a friend of the world makes himself an enemy of God” (James 4:4).

The necessity for a friendly kind of love between brethren is made plain not only by verses discussing phileo between believers, but also by verses like Philippians 2:1-4 and Ephesians 4:1-7 that talk about how we should be like-minded and care for one another. Other instructions for us to have phileo hearken back to our discussion about being friends with God. Turns out, having this kind of affection for our Creator is not optional.

If anyone does not love the Lord Jesus Christ, let him be accursed. O Lord, come! (1 Cor. 16:22)

The King James reads, “If any man love not the Lord Jesus Christ, let him be Anathema Maranatha.” The word anathema (G331) means something accursed, or given up to destruction. It does not “denote punishment intended as disciple but being given over or devoted to divine condemnation” (Zodhiates). Maran-atha (G3134) is an Aramaic word which literally means “our Lord has come.” Taken together, it tells us that someone who does not love, phileo, Jesus Christ will be judged at the Lord’s coming, and probably not in the way they were hoping (Matt. 7:21-23). It could probably be translated, “If anyone does not love the Lord Jesus Christ, let him be set aside for condemnation when the Lord returns.”

Add Agape

As vital as phileo is in our relationship with the God-family, it is not enough by itself. We must have phileo, but we must also add agape, as we saw in 2 Peter 1:5-8.

Probably one of the most discussed passages where both phileo and agape are used is in John 21. Here, we find a conversation between Jesus and Peter, after Peter had seen the resurrected Lord and then went back to fishing. In the following quote, I’ve replaced the English word “love” with the Greek word it’s translated from, so you can see which one is used when.

So when they had eaten breakfast, Jesus said to Simon Peter, “Simon, son of Jonah, do you agapao Me more than these?” He said to Him, “Yes, Lord; You know that I phileo You.” He said to him, “Feed My lambs.”

He said to him again a second time, “Simon, son of Jonah, do you agapao Me?” He said to Him, “Yes, Lord; You know that I phileo You.” He said to him, “Tend My sheep.”

He said to him the third time, “Simon, son of Jonah, do you phileo Me?” Peter was grieved because He said to him the third time, “Do you phileo Me?” And he said to Him, “Lord, You know all things; You know that I phileo You.” Jesus said to him, “Feed My sheep. (John 21:15-17)

Usually, when I hear people talk about this verse, it’s in the context of agapao being a much higher form of love than phileo. They say Peter just wasn’t quite able to measure up to that kind of love — that he kept falling short of what Christ was asking. From Peter’s perspective, though, I don’t think that was the case. He responded to Christ’s question about agapao by saying, “Yes.” Perhaps what he meant when he added phileo was, “Of course I have agape love for you. You know that — I love you like a brother. We’re friends.”

And yet, Peter had denied Jesus three times just a few days ago (John 18:15-18, 25-27). I think Peter initially thought phileo was a better kind of love because of how much it involves emotions, but phileo needs agape added to it. Agape is the kind of love that keeps loving when feelings are gone or when they are crowded out by fear. Peter did learn this lesson, for it’s in his epistle that we are told to add agapao to our brotherly kindness.

We need to learn similar lessons today. Our love for God and our fellow believers does need an element of emotion and feeling — we need to be friends with them. Our love also needs to be stable and unconditional — we need to act with love even when we don’t feel in love. Both are needed to maintain a friendship with God.

The Greatest Is Love

6 December, 20145 December, 2014Marissa

What’s the most important thing you can do as a Christian? What is it that sets followers of Jesus apart from the rest of the world? Is it baptism? professing Christ as their savior? doing “the work of God”? keeping the Sabbath? While these are all important, they are not what Christ described as the greatest commandments.

Then one of them, a lawyer, asked Him a question, testing Him, and saying, “Teacher, which is the great commandment in the law?” Jesus said to him, “‘You shall love the Lord your God with all your heart, with all your soul, and with all your mind.’ This is the first and great commandment. And the second is like it: ‘You shall love your neighbor as yourself.’ On these two commandments hang all the Law and the Prophets.” (Matt. 22:35-40)

In Mark’s account, Christ says, “There is no other commandment greater than these” (Mark 12:31). Both these commandments begin with the instruction, “You shall love.” In Greek, the word is agapao (G25), and it “indicates a direction of the will and finding one’s joy in something” (all dictionary quotes from Zodhiates). I also find it interesting that, even though the lawyer only asked about the most important commandment, Jesus told him about the second as well. It was important to Christ that His hearers knew they had to love each other as well as God.

How Important is Love?

We’ve already seen Jesus describe “You shall love the Lord your God” and “You shall love your neighbor” as the two most important commandments. On His last Passover, He added another layer.

A new commandment I give to you, that you love one another; as I have loved you, that you also love one another. By this all will know that you are My disciples, if you have love for one another.” (John 13:34-35)

We are to love other people the way we love ourselves, and we are also to love our brethren the way Jesus loves us. Love among the believers is how Christ said “all men” would recognize His true church. It’s the key to how we should treat one another, as we talked about last week. We need to actively care for one another, to sacrificially love others as Christ did when He laid down His life for His friends (John 15:12-14). This sort of love isn’t just a feeling — it involves a choice to find our joy in our fellow believers and in our relationship with God. It is absolutely necessary for our personal growth and for peace in the church.

Though I speak with the tongues of men and of angels, but have not love, I have become sounding brass or a clanging cymbal. (1 Cor. 13:1)

Paul had just been talking about spiritual gifts and unity in the church body. Now, he says that those gifts are useless without love.

And though I have the gift of prophecy, and understand all mysteries and all knowledge, and though I have all faith, so that I could remove mountains, but have not love, I am nothing. (1 Cor. 13:2)

All these things that we find so impressive — inspired speaking, understanding the mysteries of God, knowing everything about the Bible, mountain-moving faith — they are all nothing without love. I know of a man who is convinced he’s close to having full knowledge of God, and he’s so caught up in this that he’s almost impossible to talk with. He’d probably scoff at the idea that love is more important than his pet Bible theories. Yet it was the person who knew that to love God “with all the understanding, with all the soul, and with all the strength, and to love one’s neighbor as oneself, is more than all the whole burnt offerings and sacrifices” to whom Jesus said, “You are not far from the kingdom of God” (Mark 12:32-34).

And though I bestow all my goods to feed the poor, and though I give my body to be burned, but have not love, it profits me nothing. (1 Cor. 13:3)

Now Paul tells us that we can go through all the motions that look like sacrificial love, and still not have genuine love. Unless our actions are motivated by true agape, they don’t do us any good. Our good actions will benefit others, but if our hearts are not right we will not reap the benefits of practicing the kind of love that Jesus Christ models.

What is Love?

The Greek word for “love” in 1 Corinthians 13 is agape (G26), a derivative of agapao. Zodhiates says this “word [is] not found in class Gr. but only in revealed religion.” He goes on to say that agape means benevolent love, which is “not shown by doing what the person loved desires but what the one who loves deems as needed by the one loved.” Think of God sending Jesus as the sacrifice for sins to a people who thought they didn’t want Him, or of Casting Crowns’ song Love You With The Truth. But this definition still isn’t a full picture of agape. For that, we need to read on in 1 Corinthians 13.

Love suffers long (1 Cor. 13:4)

“Suffers long” is from the Greek word makrothumeo (G3134). It means to be long-suffering and have endurance rather than giving up and losing faith or becoming angry. Specifically, “makrothumeo involves exercising understanding and patience toward persons” (there’s another word for patience with things and circumstances). It is used to describe God’s attitude toward us (2 Pet. 3:9), and is an attitude we should have toward every person (1 Thes. 5:14).

and is kind (1 Cor. 13:4)

This verse is the only time the word chresteuomai (G5541) apears in scripture. It is, however, related to the word chrestos (G5543), which means “profitable, fit, good for any use.” Kindness is a willingness to be useful, a readiness to assist others. God is kind toward all (Luke 6:35; Eph. 2:7), and as with other attributes of God it is something we must also learn (Eph. 4:32; Col. 3:12).

love does not envy (1 Cor. 13:4)

The words translated “envy” is closely related to zeal, and can actually be used in a good or bad sense. Paul uses it both ways in Galatians 4:17-18, where zeloo (G2206) is translated “zealous.” In 1 Corinthians 13, it means having a wrong kind of zeal that manifests itself in jealousy and envy (Acts 17:5-9).

love does not parade itself, is not puffed up (1 Cor. 13:4)

These two attributes of love are similar. One involves not bragging about the things you have. The other involves avoiding pride and self-conceit. Proverbs 6:16-17 tells us that pride is an abomination to God. Humility is what He looks for in people who have His love inside them (1 Pet. 5:5-7).

does not behave rudely (1 Cor. 13:5)

To “behave rudely” is the Greek word aschemoneo (G807). It means to “behave in an ugly, indecent, unseemly, or unbecoming manner” that brings disgrace and reproach. Zodhiates says its use in 1 Corinthians 13 “succinctly means that love in its speech and action seeks to contain no evil, but seeks to change the evildoer.”

does not seek its own (1 Cor. 13:5)

Love isn’t concerned with accumulating wealth or glory for the self. Rather, those who love “esteem others better than himself” and look out “not only for his own interests, but also for the interests of others” (Phil. 2:3-4).

is not provoked (1 Cor. 13:5)

The basic meaning of the word parozuno (G3947) is to sharpen, but in the New Testament it is used “metaphorically, to sharpen the mind, tempter or courage of someone, to incite, to impel … to provoke or rouse to anger.” This reminds me of a verse in Ecclesiastes: “Do not hasten in your spirit to be angry, for anger rests in the bosom of fools” (Ecc. 7:9).

thinks no evil (1 Cor. 13:5)

Here again, looking at the Greek adds layers of meaning. The word “think” is logizomai (G3049), and it means “to put together with one’s mind, to count, to occupy oneself with reckonings or calculations.” This is telling us that love does not devote mental energy to wicked, evil, or corrupt schemes. Our minds must be occupied with good (Phil. 4:8).

does not rejoice in iniquity, but rejoices in the truth (1 Cor. 13:6)

Iniquity, translated from adikia (G93), is “not conformable with justice” and exists in opposition to truth. Truth, aletheia (G225), is “unveiled reality,” often referring to divine truth in the New Testament. It exposes iniquity, which is what Christ is alluding to in John 15:22 when He says His words have left people with “no excuse for their sin.”

I also find it interesting that the word for rejoicing in iniquity is a general word for being glad (chario, G5463), but the word for rejoicing in the truth is sugchario G4796), which involves rejoicing together with others. The rejoicing that love does it not isolated — it is shared joy.

bears all things, believes all things, hopes all things, endures all things. (1 Cor. 13:7)

“Bears” means “to cover over in silence.” Specifically, in 1 Corinthians 13, stego (G4722) means that “love hides the faults of others and covers them up.” The word “Believe” is from pisteuo (G4100), and it means to have faith or trust in something. In particular, “to be firmly persuaded as to something,” especially of belief in God. The Greek word elpizo (G1679) means to hope or “expect with desire.” It can also refer to putting hope or trust in God.

When we talked about the phrase “love suffers long,” I said that word referred to people and another word was for patience with circumstances. Hupomeno (G5278), translated “endures,” is that word. It means “to persevere, endure, sustain, bear-up under, suffer as a load of miseries, adversaries, persecutions, or provocations with faith.”

Things That Last

It is worth keeping in mind that, since “God is love” (1 John 4:8, 16), this definition of love in 1 Corinthians 13 is also a description of God. As we grow to have these characteristics of love, we are also becoming more like Him.

as His divine power has given to us all things that pertain to life and godliness, through the knowledge of Him who called us by glory and virtue, by which have been given to us exceedingly great and precious promises, that through these you may be partakers of the divine nature, having escaped the corruption that is in the world through lust. (2 Pet. 1:3-4)

God has given us all the tools we need to partake in His “divine nature.” His process of building a family involves making us like Him and like His Son by changing our minds and actions now, and our bodies in the future.

Beloved, now we are children of God; and it has not yet been revealed what we shall be, but we know that when He is revealed, we shall be like Him, for we shall see Him as He is. And everyone who has this hope in Him purifies himself, just as He is pure. (1 John 3:2-3)

There are many things that we can’t take into the next life, including our physical possessions and physical bodies. There are also attitudes and beliefs that God won’t allow in because they are incompatible with His nature. But there are other things — things we can “lay up” as “treasures in heaven” (Matt. 6:20) — which we can take with us. That is why those who have hope of becoming like Jesus purify themselves “as He is pure,” because only the parts of ourselves that look like Him will endure.

Love never fails. But whether there are prophecies, they will fail; whether there are tongues, they will cease; whether there is knowledge, it will vanish away. For we know in part and we prophesy in part. But when that which is perfect has come, then that which is in part will be done away. … And now abide faith, hope, love, these three; but the greatest of these is love. (1 Cor. 13:8-10, 13)

Even some of the good things we have now — like knowledge, certain gifts, and prophecy — eventually won’t be relevant in their current form because they will be superseded “when that which is perfect has come.” Our understanding of these things now is limited and child-like, and will be replaced by something deeper (1 Cor. 13:11-12).

This is not the case with love. Love transfers to the next world. It is not put away and it never fails. That is because God is sharing His very nature with us, right now. It is a gift so great that it doesn’t need to be replaced with something better. Indeed, it cannot be.

Beloved, let us love one another, for love is of God; and everyone who loves is born of God and knows God. … If we love one another, God abides in us, and His love has been perfected in us. …

And we have known and believed the love that God has for us. God is love, and he who abides in love abides in God, and God in him. Love has been perfected among us in this: that we may have boldness in the day of judgment; because as He is, so are we in this world. (1 John 4:7, 12, 16-17)

God has shared His love with us, and intends to perfect that aspect of Himself in us right now. He wants us to be “as He is” even while we are in the world. We started out talking about how important it is that we love all our brethren, and we see it again here in 1 John. Loving one another proves that we are born of God, and it is a prerequisite for God dwelling in us. In fact, John tells us that if we don’t learn to love our brethren, we cannot claim to love God (1 John 4:20-21). It is vital to understand this, dear readers, because if we don’t have God’s love in us we are missing the greatest attribute designed to carry over into God’s kingdom. If we don’t have love, will there even be any point in God having us there?

How Should We View Other Church Groups?

29 November, 201428 November, 2014Marissa

We all know there are divisions in the church today. There are large groups, small groups, corporate churches, independent churches, and then factions and rivalries inside and among many of them. I think we can all agree this is not an ideal situation — that Christ’s intention is for us to be “at one.” Often we think the way to achieve that unity is for “all those people out there” to just “come to their senses and join my church.”

But what if there isn’t anything wrong with “them”? What if they are already in God’s church, and the problems lie with us picking and choosing a “my church” to stick with? Take the churches of my faith background as an example. There are literally hundreds of different groups that are all keeping the 7th Day Sabbath and God’s Holy Days of Leviticus 23, and each of them considers that a defining “thing” about our particular variety of Christianity. Yet there are still people, especially in the larger or more exclusive groups, who think if you aren’t keeping the Sabbath with their church is doesn’t really count. And then we tell ourselves we’re better than “mainstream Christianity”!

Other Sheep

There was a similar problem in the New Testament church, with divisions between Jewish and Gentile believers. Up until Acts 10, the disciples assumed only Jews were being called to know Jesus Christ. Then, God showed very clearly that He was opening up the chance for salvation to everyone.

There was a certain man in Caesarea called Cornelius, a centurion of what was called the Italian Regiment, a devout man and one who feared God with all his household, who gave alms generously to the people, and prayed to God always. (Acts 10:1-2)

This man was already serving the God of Israel, but the Jews wouldn’t have had anything to do with him. Unless there were other Gentile believers around, he didn’t have anyone to fellowship with except his family. Some of us have probably been there, without a local group to fellowship with or feeling like we’re unwelcome in the ones that are there. In Cornelius’s case, God took care of this problem by sending him a vision telling him to send for Peter, and then God told Peter to go (Acts 10:3-27).

Then he [Peter] said to them, “You know how unlawful it is for a Jewish man to keep company with or go to one of another nation. But God has shown me that I should not call any man common or unclean. (Acts 10:28)

Then Peter opened his mouth and said: “In truth I perceive that God shows no partiality. But in every nation whoever fears Him and works righteousness is accepted by Him. (Acts 10:34-35)

And just to clear up any lingering doubts in the minds of Peter’s Jewish companions, God gave Cornelius and his family the Holy Spirit before they were even baptized.

While Peter was still speaking these words, the Holy Spirit fell upon all those who heard the word. And those of the circumcision who believed were astonished, as many as came with Peter, because the gift of the Holy Spirit had been poured out on the Gentiles also. (Acts 10:44-45)

They really shouldn’t have been so surprised. Christ’s ministry on earth was to “the lost sheep of the house of Israel” (Matt. 15:24), but He still spoke with a Samaritan woman in John 4, healed a Gentile woman’s daughter in Matthew 15, and had this to say in John 10:

And other sheep I have which are not of this fold; them also I must bring, and they will hear My voice; and there will be one flock and one shepherd. (John 10:16)

From the very beginning of the New Testament church, Jesus made it clear that He wasn’t going to work with just one group or one type of people. He had bigger plans.

Church Squabbles

Several things happened in the aftermath of Cornelius’s conversion. First, Peter had to defend his choice to even talk with a Gentile. Once the whole story was known, though, there wasn’t much to say.

When they heard these things they became silent; and they glorified God, saying, “Then God has also granted to the Gentiles repentance to life.” (Acts 11:18)

That wasn’t the end of the squabbling, however, because church culture started becoming an issue. The way I see it, the whole circumcision debate that became such an issue in the early church boiled down to a group of people who thought everyone else had to worship God the exact same way they did. They didn’t want the Gentiles bringing in any of their culture or ideas about how to worship, and they certainly didn’t want anyone to “get away with” anything.

And certain men came down from Judea and taught the brethren, “Unless you are circumcised according to the custom of Moses, you cannot be saved.” Therefore, when Paul and Barnabas had no small dissension and dispute with them, they determined that Paul and Barnabas and certain others of them should go up to Jerusalem, to the apostles and elders, about this question. (Acts 15:1-2)

There’s quite a discussion about this question in the rest of Acts 15. The basic decision was to lay no unnecessary burden on the new converts. Precisely why physical, male circumcision is unnecessary under the New Covenant is something addressed in Paul’s epistles (1 Cor. 7:18-19). My point is that this question was a big deal to some people, and it caused division, dissension, and dispute in the church. Yet the consensus upon examining the issue was that it wasn’t really anything to get worked up about either way. There were far more important things to focus on, like the keeping of God’s commandments and developing a relationship with Him.

So far we’ve seen church culture/background divisions and doctrinal divisions in the New Testament church. They also struggled with another sort of division that we face today, regarding which human teacher you follow.

Now I plead with you, brethren, by the name of our Lord Jesus Christ, that you all speak the same thing, and that there be no divisions among you, but that you be perfectly joined together in the same mind and in the same judgment. For it has been declared to me concerning you, my brethren, by those of Chloe’s household, that there are contentions among you. Now I say this, that each of you says, “I am of Paul,” or “I am of Apollos,” or “I am of Cephas,” or “I am of Christ.” Is Christ divided? Was Paul crucified for you? Or were you baptized in the name of Paul? (1 Cor. 1:10-13)

Paul would no doubt have much the same thing to tell us today — that we should stop squabbling about who we follow or what group we’re in and be unified in Christ. The message is not to convert everyone to your faction and then get along. It’s to be unified right now — to be peaceful with the people you’re currently squabbling with both inside and outside “your” group. There are Biblical guidelines for resolving conflict (Matt. 18:15-17; 1 Cor. 6:1-11), and none of them involve starting a new church group because you can’t agree on when the barley in Jerusalem is ripe, or excommunicating a family because they want to keep the land Sabbath on their farm (true stories).

Made One

We have different ways of dividing ourselves now other than Jews vs. Gentiles or circumcision vs. uncircumcision, but the principles laid-out for how these groups were to interact give us guidelines for how the churches of God should look today.

For there is no distinction between Jew and Greek, for the same Lord over all is rich to all who call upon Him. (Rom. 10:12)

There is no difference — how strange that must have seemed to them! As strange as telling a former Catholic and a former Baptist who meet in the same group now that there was never any difference between them in God’s eyes; as strange as telling a Sabbath keeper with a Worldwide Church of God background that there’s no difference between them and a Messianic believer.

Therefore remember that you, once Gentiles in the flesh — who are called Uncircumcision by what is called the Circumcision made in the flesh by hands — that at that time you were without Christ, being aliens from the commonwealth of Israel and strangers from the covenants of promise, having no hope and without God in the world. But now in Christ Jesus you who once were far off have been brought near by the blood of Christ. For He Himself is our peace, who has made both one, and has broken down the middle wall of separation (Eph. 2:11-14)

There used to be dividing lines, but no longer — they are all done away in Christ.

For through Him we both have access by one Spirit to the Father. Now, therefore, you are no longer strangers and foreigners, but fellow citizens with the saints and members of the household of God, having been built on the foundation of the apostles and prophets, Jesus Christ Himself being the chief cornerstone, in whom the whole building, being fitted together, grows into a holy temple in the Lord, in whom you also are being built together for a dwelling place of God in the Spirit. (Eph. 2:18-22)

There aren’t multiple groups in God’s eyes. Every person He has called into His family is part of the temple He is building. He doesn’t expect everyone in His family to look or act exactly alike, so why should we?

For as the body is one and has many members, but all the members of that one body, being many, are one body, so also is Christ. For by one Spirit we were all baptized into one body—whether Jews or Greeks, whether slaves or free—and have all been made to drink into one Spirit. For in fact the body is not one member but many.

If the foot should say, “Because I am not a hand, I am not of the body,” is it therefore not of the body?And if the ear should say, “Because I am not an eye, I am not of the body,” is it therefore not of the body? If the whole body were an eye, where would be the hearing? If the whole were hearing, where would be the smelling? But now God has set the members, each one of them, in the body just as He pleased. And if they were all one member, where would the body be?

But now indeed there are many members, yet one body. And the eye cannot say to the hand, “I have no need of you”; nor again the head to the feet, “I have no need of you.” No, much rather, those members of the body which seem to be weaker are necessary. And those members of the body which we think to be less honorable, on these we bestow greater honor; and our unpresentable parts have greater modesty, but our presentable parts have no need. But God composed the body, having given greater honor to that part which lacks it, that there should be no schism in the body, but that the members should have the same care for one another. (1 Cor. 12:12-25)

And there you have it — God is working with a wide variety of people who are filling different roles as He sees fit. When we decide a certain person, or type of person, doesn’t have a place in our church group, that’s like saying our bodies would be just fine without an eye or a foot.

Say, “Come”

God knows what He’s doing. He doesn’t make a habit of calling people to follow Him unless He has a plan for working with them. It is not our place to decide who God is and is not working with, or who He should call. How arrogant is it for us to assume we can decide which people God takes an interest in?

Who are you to judge another’s servant? To his own master he stands or falls. …

But why do you judge your brother? Or why do you show contempt for your brother? For we shall all stand before the judgment seat of Christ. … So then each of us shall give account of himself to God. Therefore let us not judge one another anymore, but rather resolve this, not to put a stumbling block or a cause to fall in our brother’s way. (Rom. 14:4, 10, 12-13)

There are times in the church when we have to make judgements concerning right and wrong. Sometimes the fruits seen in a person’s life call for them being excluded from fellowship until they return to God’s way of life, but those incidents should be rare and very carefully considered (Matt. 18:15-17; 1 Cor. 5:1-13). As a general rule, the actions we need to be most concerned about are our own. God isn’t going to have people in His family who can’t get along with each other and who refuse to work with certain people. His plan is for the whole world to repent and be saved (John 3:16-17). If you’re excluding people from God’s family, even just in your own mind, then your thoughts are not in line with His.

At the end of the book of Revelation there is a beautiful picture of the future where “a pure river of water of life” flows out “from the throne of God and of the Lamb.” A tree of life grows by this river, and the “leaves of the tree were for the healing of the nations” who will see God’s face and live in His light (Rev. 22:1-5). In this future, what do we see the Lamb’s wife — the church — doing?

And the Spirit and the bride say, “Come!” And let him who hears say, “Come!” And let him who thirsts come. Whoever desires, let him take the water of life freely. (Rev. 22:17)

We’re welcoming anyone who wants to come, inviting them to freely partake of what God is offering. We aren’t picking and choosing who’s allowed in — we’re inviting everyone to come and learn. This is something we have to start learning how to do now. I think sometimes we expect all this will be easy when we’re spirit beings, but if that was a magic cure-all for bad attitudes, Lucifer wouldn’t have fallen (Is. 14:12-21; Ezk. 28:11-19). It is imperative that we learn how to relate to one another now, for if we cannot be faithful and obedient on a physical level in a command so important as “love thy neighbor as thyself,” why would God entrust us with true riches? (Matt. 22:36-40; Luke 16:10-12).

God Wants Our Hearts

8 November, 20147 November, 2014Marissa

One of the many points that stood out to me from my study of Hosea was that God is not interested in outward things. A show of being religious does nothing to impress Him. What He’s interested in is the state of our hearts.

O Ephraim, what shall I do to you? O Judah, what shall I do to you? For your faithfulness is like a morning cloud, and like the early dew it goes away. (Hos. 6:4)

They did not cry out to Me with their heart when they wailed upon their beds. They assemble together for grain and new wine, they rebel against Me (Hos. 7:14)

This is essentially the same sentiment expressed in Joel — that only genuine repentance is effective. Crying that you’re sorry, and then having all your good intentions evaporate like dew doesn’t count.

“Now, therefore,” says the Lord, “Turn to Me with all your heart, with fasting, with weeping, and with mourning.” So rend your heart, and not your garments; return to the Lord your God, for He is gracious and merciful, slow to anger, and of great kindness; and He relents from doing harm. (Joel 2:12-13)

In order to have a relationship with God, we need to experience a change of heart. Someone can hear about the need for repentance or be scared into it by a trial, and then lose focus when life either takes a turn for the worse or goes smoothly for a while (Matt. 13:18-22). But that’s not a way to have a relationship with God. A relationship requires genuine repentance, understanding, and commitment to following God (Matt. 13:23).

Watching For Purity

After Saul was rejected from serving as king over Israel, God sent the prophet Samuel to anoint one of the sons of Jesse the Bethlehemite as the next king. Jesse had a boatload of sons, but Samuel assumed the first one he met was “surely the Lord’s anointed” based on his impression of how this young man looked. God had a different perspective, though.

But the Lord said to Samuel, “Do not look at his appearance or at his physical stature, because I have refused him. For the Lord does not see as man sees; for man looks at the outward appearance, but the Lord looks at the heart.” (1 Sam. 16:7)

We can be as gorgeous or hideous as all-get-out on the outside and God doesn’t care one bit. He’s not fooled by any shows we put on. Only the Lord “knowest the hearts of all the children of men” (1 Kings 8:39, KJV). People notice if you’re having a bad hair day; God notices if you’re having a bad attitude day. People look at you if you’re pretty; God looks at you if you are humble and in awe of His word (Is. 66:2) He knows us even better than we know ourselves.

The heart is deceitful above all things, and desperately wicked; who can know it? I, the Lord, search the heart, I test the mind, even to give every man according to his ways, according to the fruit of his doings. (Jer. 17:9-10)

Our hearts can deceive us, but never God. He understands our thoughts and is acquainted with our mode of living. He hears every word we say, or intend to say (Ps. 139:1-4). And He’s looking for a specific kind of heart, one He can have a relationships with.

So, what does a heart like that look like?

Blessed are the pure in heart, for they shall see God. (Matt. 5:6)

The word “pure” is katharos (G2513) in the Greek. It means clean or pure an a legal, ceremonial, or spiritual sense. It’s the word Jesus used to refer to His disciples as “clean” after He washed their feet (John 13:10).

Who may ascend into the hill of the Lord? Or who may stand in His holy place? He who has clean hands and a pure heart, who has not lifted up his soul to an idol, nor sworn deceitfully. He shall receive blessing from the Lord, and righteousness from the God of his salvation. (Ps. 24:3-5)

Purty is the state God desires in a heart, and it’s clear we don’t get that way on our own. We have to come to God and be changed, so we can have the same kind of pure, meek, and humble heart that Jesus Himself has (Matt 11:29).

Committed Hearts

God has always intended to have a heart-to-heart connection with His people. Way back in the Torah, we see God promising to “circumcise your heart and the heart of your descendants, to love the Lord your God with all your heart and with all your soul” (Deut. 30:6). The Old Covenant included physical signs of the Israelites’ participation (like male circumcision), but God’s wok in His peoples’ hearts has always been the priority.

Back in the Old Testament, as we kept seeing in Hosea, God’s desire for a relationship didn’t work out very well with the majority of the people. Individuals had relationships with God (like David, who God described in Acts 13:22 as “a man after My own heart”), but for the most part the people rejected covenant with God. That’s why a New Covenant was needed.

They shall be My people, and I will be their God; then I will give them one heart and one way, that they may fear Me forever, for the good of them and their children after them. And I will make an everlasting covenant with them, that I will not turn away from doing them good; but I will put My fear in their hearts so that they will not depart from Me. Yes, I will rejoice over them to do them good, and I will assuredly plant them in this land, with all My heart and with all My soul. (Jer. 32:38-41)

God promises to change our hearts so that it is possible for us to be in covenant with Him. He wants this relationship so much that He is pouring His whole heart and soul into winning our hearts and souls.

Then I will give them one heart, and I will put a new spirit within them, and take the stony heart out of their flesh, and give them a heart of flesh, that they may walk in My statutes and keep My judgments and do them; and they shall be My people, and I will be their God. But as for those whose hearts follow the desire for their detestable things and their abominations, I will recompense their deeds on their own heads,” says the Lord God. (Ezk. 11:19-21)

God’s involvement in shaping our hearts makes a relationship with Him possible, but not mandatory. We still have a choice, and to continue in relationship with God we have to constantly chose to turn our hearts to Him.

Keep your heart with all diligence, for out of it spring the issues of life. (Prov. 4:23)

It is Jesus Christ’s sacrifice that cleanses our hearts to make them pure, and it is God’s work in our lives that transforms our hearts so we can know Him. But after that, it is largely up to us.

James 4:8 tells us “purify your hearts.” This is not, however, the same word used in Matthew 5 to refer to a state of cleanness in our hearts, which is a result of Christ’s work in us. This work is hagnizo (G49), and it means to consecrate or purify, as related to committing something for holy use. We need to continually re-commit our hearts and lives for God’s use, choosing to follow Him and have our hearts be made more like His.

The word is near you, in your mouth and in your heart (that is, the word of faith which we preach): that if you confess with your mouth the Lord Jesus and believe in your heart that God has raised Him from the dead, you will be saved. For with the heart one believes unto righteousness, and with the mouth confession is made unto salvation. (Rom. 10:8-10)

God Will Save (Lessons from Hosea, part three)

1 November, 20146 September, 2024Marissa

The name Hosea means “salvation,” fitting since the Biblical book that bears his name has strong salvational themes running through it. Two weeks ago, we started studying this book by talking about how Hosea modeled God’s redemption of Israel by taking back his own unfaithful wife. Then last week, we looked at how warnings against rejecting God give us hope as well as caution, because the flip side of choosing to walk away from God is the ability to choose a relationship with Him. This week, we’ll wrap-up discussion of Hosea with more focus on this hope of salvation through relationship with our Savior.

Return To God

Last week, we said Israel’s main problem was that they rejected God and had no knowledge of Him. They also had another problem, one they share with the church of Laodicea.

So then, because you are lukewarm, and neither cold nor hot, I will vomit you out of My mouth. Because you say, ‘I am rich, have become wealthy, and have need of nothing’—and do not know that you are wretched, miserable, poor, blind, and naked (Rev. 3:16-17)

This is exactly what the people God was upset with said in Hosea:

And Ephraim said, ‘Surely I have become rich, I have found wealth for myself; in all my labors they shall find in me no iniquity that is sin.’ (Hos 12.8)

They claimed they were wealthy and self-sufficient, but the truth of the matter was that while “Israel is a luxuriant vine that yields its fruit,” the fruit wasn’t any good — “You have plowed iniquity; you have reaped injustice; you have eaten the fruit of lies” (Hos. 10:1, 13, ESV). The solution for this problem, both in Hosea and Revelation, is essentially the same.

I counsel you to buy from Me gold refined in the fire, that you may be rich; and white garments, that you may be clothed, that the shame of your nakedness may not be revealed; and anoint your eyes with eye salve, that you may see. (Rev. 3:18)

“So you, by the help of your God, return; observe mercy and justice, and wait on your God continually. (Hos. 12:6)

The message is clear — stop acting as if you don’t need God. Trust Him, come back to Him, and ask for His help. It requires the humility to recognize you are lacking something, and admit you need God to supply it. It means choosing to produce good, rather than evil, fruit. At it’s most basic, it is seeking a relationship with your Creator and letting Him save you.

Sow for yourselves righteousness; reap in mercy; break up your fallow ground, for it is time to seek the Lord, till He comes and rains righteousness on you. (Hos. 10:12)

“I Will Love Them”

In Hosea 11, God compares Israel’s early history to a beloved child who He taught “to walk, taking them by their arms; but they did not know that I healed them” (Hos. 11:1, 3). They ignored Him and ran away from Him, which got them into all sorts of trouble.

My people are bent on backsliding from Me. Though they call to the Most High, none at all exalt Him. How can I give you up, Ephraim? How can I hand you over, Israel? How can I make you like Admah? How can I set you like Zeboiim? My heart churns within Me; My sympathy is stirred. I will not execute the fierceness of My anger; I will not again destroy Ephraim. For I am God, and not man, the Holy One in your midst; and I will not come with terror. (Hos. 11:7-9)

Israel was warned what would happen to them if they chose to walk away from God, and they were punished for their wrong decisions. Yet God still loved them so much that He continued showing mercy and calling for them to come back to a relationship with Him.

Yet I am the Lord your God ever since the land of Egypt, and you shall know no God but Me; for there is no savior besides Me. I knew you in the wilderness, in the land of great drought. When they had pasture, they were filled; they were filled and their heart was exalted; therefore they forgot Me. … O Israel, you are destroyed, but your help is from Me. I will be your King; where is any other, that he may save you in all your cities? (Hos. 13:4-6, 9-10)

God’s insistence on cultivating a friendship with people who have destroyed themselves is remarkable. Why would He want them — and why would He want us? — after all we have done? yet His promises to save us, to know us, and to redeem us stand firm.

I will heal their backsliding, I will love them freely, for My anger has turned away from him (Hos. 14:4)

These are promises we can count on. When God says, “I will ….”, He means it. He is committed to healing and loving his people. With such promises to rely on, we have no justifiable reason not to walk towards God. He wants very much to save us from sin and death, if only we’ll let Him.

O Israel, return to the Lord your God, for you have stumbled because of your iniquity … Who is wise? Let him understand these things. Who is prudent? Let him know them. For the ways of the Lord are right; the righteous walk in them, but transgressors stumble in them. (Hos. 14:1, 9)

Mercy For My People (Lessons from Hosea, part one)

18 October, 20146 September, 2024Marissa

Of all the minor prophets, Hosea is probably the one I spend the most time reading. But I usually just focus on the first three chapters, where God is talking about His marriage covenant with Israel. I thought it might be interesting to look at the book as a whole and see what God has to teach us in the entire prophecy. I still only had time to get to the first three chapters today, but we can save the rest for a later post.

An Unfaithful Wife

Hosea’s book begins with God telling him to marry a prostitute. This rather unusual marriage was meant as an illustration of God’s relationship with Israel.

When the Lord began to speak by Hosea, the Lord said to Hosea: “Go, take yourself a wife of harlotry and children of harlotry, for the land has committed great harlotry by departing from the Lord.” So he went and took Gomer the daughter of Diblaim, and she conceived and bore him a son (Hos. 1:2-3)

The covenant established between God and Israel was like a marriage, to which Israel was unfaithful. To further illustrate God’s message to the people through Hosea, He gave Gomer’s children meaningful, specific names. The first child, which Hosea fathered, was named Jezreel. This name means “God will sow,” and is also a place name in the land of Israel.

Then the Lord said to him: “Call his name Jezreel, for in a little while I will avenge the bloodshed of Jezreel on the house of Jehu, and bring an end to the kingdom of the house of Israel. It shall come to pass in that day that I will break the bow of Israel in the Valley of Jezreel.”

And she conceived again and bore a daughter. Then God said to him: “Call her name Lo-Ruhamah, for I will no longer have mercy on the house of Israel, but I will utterly take them away. Yet I will have mercy on the house of Judah, will save them by the Lord their God, and will not save them by bow, nor by sword or battle, by horses or horsemen.”

Now when she had weaned Lo-Ruhamah, she conceived and bore a son. Then God said: “Call his name Lo-Ammi, for you are not My people, and I will not be your God.” (Hos. 1:4-9)

It’s chilling to hear God say He will not have mercy and will no longer call someone His people. This isn’t something we picture God ever saying in the New Testament church that we’re a part of, but Paul tells us that the things which happened to physical Israel were our “examples, and they were written for our admonition” (1 Cor. 10:11). We often think we’d never do anything like Israel did, turning away to worship other gods, but evidently the New Testament writers — and God Himself — thought there was a danger or they wouldn’t have given us warnings like John’s admonition “keep yourselves from idols” (1 John 5:21).

Oh, that you would bear with me in a little folly — and indeed you do bear with me. For I am jealous for you with godly jealousy. For I have betrothed you to one husband, that I may present you as a chaste virgin to Christ. But I fear, lest somehow, as the serpent deceived Eve by his craftiness, so your minds may be corrupted from the simplicity that is in Christ. For if he who comes preaches another Jesus whom we have not preached, or if you receive a different spirit which you have not received, or a different gospel which you have not accepted—you may well put up with it! (2 Cor. 11:1-4)

Paul is worried about the Christians he’s writing to doing exactly the same thing Israel did. They went after something that was not in line with the truth which God had given them. This started at Mount Sinai, when they made a golden calf to replace God just a few weeks after promising, “All the words which the Lord has said we will do” (Ex. 24:3). They made a covenant with God Himself, and when Moses took a bit longer to come back than they expected, they “corrupted themselves” by turning away from God’s commands and trying to replace Him with something else (Ex. 32:7-8).

Justice and Love

God’s covenant with His people is consistently compared to a marriage agreement. Because of Israel’s conduct, however, when Hosea was told to model the relationship between God and Israel in his own marriage he had to marry a harlot. That’s how unfaithful Israel was to God.

Bring charges against your mother, bring charges; for she is not My wife, nor am I her Husband! Let her put away her harlotries from her sight, and her adulteries from between her breasts; lest I strip her naked and expose her, as in the day she was born, and make her like a wilderness, and set her like a dry land, and slay her with thirst. …

She will chase her lovers, but not overtake them; yes, she will seek them, but not find them. Then she will say, ‘I will go and return to my first husband, for then it was better for me than now.’ For she did not know that I gave her grain, new wine, and oil, and multiplied her silver and gold—which they prepared for Baal.” ( Hos. 2:2-3, 7-8)

You can read the full conversation in verses 2 through 13, but this gives the general idea. We might think these words sound excessively harsh coming from God. Isn’t He a God of love and mercy with loads of forgiveness to pour out on us when we do something bad? yes, but He is also justice (Ps. 89:14). And His justice involves consequences for sin. Is there any one of us who wouldn’t be upset, angry even, if our spouse used the gifts we gave them to entice other lovers? and how many of us would then die to pay the price for that unfaithful spouse’s transgression, and freely forgive them the way God already has died for and forgiven us?

Ammi and Ruhamah

Therefore, behold, I will allure her, will bring her into the wilderness, and speak comfort to her. I will give her her vineyards from there, and the Valley of Achor as a door of hope; she shall sing there, as in the days of her youth, as in the day when she came up from the land of Egypt.

And it shall be, in that day,” says the Lord, “That you will call Me ‘My Husband,’ and no longer call Me ‘My Master,’ for I will take from her mouth the names of the Baals, and they shall be remembered by their name no more. In that day I will make a covenant for them with the beasts of the field, with the birds of the air, and with the creeping things of the ground. Bow and sword of battle I will shatter from the earth, to make them lie down safely.

I will betroth you to Me forever; yes, I will betroth you to Me in righteousness and justice, in lovingkindness and mercy; I will betroth you to Me in faithfulness, and you shall know the Lord.” (Hos. 2:14-20)

Hosea acts out this redemption in chapter 3 by buying back his unfaithful wife. He says, “I bought her for myself for fifteen shekels of silver, and one and one-half homers of barley.” My study Bible notes that the price paid in verse 2 adds up to 30 shekels — the same amount Judas was paid to betray Jesus (Matt. 26:14-16). 30 pieces of silver to redeem an unfaithful wife, 30 pieces of silver to betray the One whose sacrifice made the ultimate redemption pictured by this transaction possible.

It shall come to pass in that day that I will answer,” says the Lord; “I will answer the heavens, and they shall answer the earth. The earth shall answer with grain, with new wine, and with oil; they shall answer Jezreel. Then I will sow her for Myself in the earth, and I will have mercy on her who had not obtained mercy; then I will say to those who were not My people, ‘You are My people!’ and they shall say, ‘You are my God!’” (Hos 2:21-23)

Remember the names God gave Gomar’s and Hosea’s children? This promise hearkens back to them, and reverses the decrees of “No-Mercy” and “Not-My-People” that were contained in the names Lo-Ruhamah and Lo-Ammi. This is was also addressed earlier in Hosea, in some verses we skipped over in chapter 1.

Yet the number of the children of Israel shall be as the sand of the sea, which cannot be measured or numbered. And it shall come to pass in the place where it was said to them, ‘You are not My people,’ there it shall be said to them, ‘You are sons of the living God.’ Then the children of Judah and the children of Israel shall be gathered together, and appoint for themselves one head; and they shall come up out of the land, for great will be the day of Jezreel!

Say to your brethren, ‘My people,’ and to your sisters, ‘Mercy is shown.’” (Hos. 1:10-2:1)

The King James translates this last verse, “Say ye unto your brethren, Ammi; and to your sisters, Ruhamah.” Essentially, dropping the “Lo-” prefix changes “not my people” into “my people” and “not having obtained mercy” into “having obtained mercy.” God’s plan is to bring Israel back to Himself, and reverse the judgement that separated her from Him. This process began with Christ’s sacrifice, and will be completed after His return.