“For if we go on sinning deliberately after receiving the knowledge of the truth, there no longer remains a sacrifice for sins, but a fearful expectation of judgment, and a fury of fire that will consume the adversaries.”
What does it mean to “go on sinning deliberately”? That’s a very important question. Our sense of security in Christ and our enjoyment of the experience of following him in this world depend on how we answer it.
“Is it okay to take communion at home?”
As is the case with many questions about the Christian faith, the answer to this one very much depends on the motive.
On the ‘yes’ side, there is plenty of New Testament precedent for taking communion at home.
A letter to Doug Wilson from an Australian named Ben poses a familiar question:
“Since I, like everyone else (except Adam and Eve), am born into this sinful state, how can God truly be just in judging me for committing sins I was destined to commit?
Our ‘free-will’ is not really free at all. I think our will is like a set of old-fashioned scales, then our scales are definitely not on the level. They are heavily weighed down towards the selfish side, causing most, if not all, of our choices to be made with a selfish heart; a heart I didn’t ask for or have any say in receiving. I was just dumped into this wretched state, into a wretched life, and then at the end destined to be judged by The Most High, for breaking laws I had no chance of keeping.”
Bound to get interesting, wouldn’t you say?
“And in the last days it shall be, God declares, that I will pour out my Spirit on all flesh, and your sons and your daughters shall prophesy …”
Peter, quoting scripture at Pentecost to explain why Parthian, Median and Egyptian Jews were hearing Galileans speaking their native languages, preceded these prophetic words with the statement “This is what was uttered through the prophet Joel.”
Hey, if Peter says so, I believe him.
In which our regular writers toss around subjects a little more volatile than usual.
It’s an oldie but goodie. Much-loved opinion columnist Dave Barry has a few words to share about the Sailor Moon cartoon my own daughter grew up watching:
“Sailor Moon is the blond, ponytailed heroine of a wildly popular Japanese cartoon show. Sailor Moon leads a team of female superheroes who wear miniskirts and go-go boots; according to the AP story, they ‘combat evil and sexism’ using special powers that they get from their ‘magical brooches, scepters and compacts.’
That’s right: These heroines, striking a bold blow against sexism and outdated stereotypes of women, get their power from jewelry and makeup.”
Boom. Mic drop, long before mic drops were a thing.
Have you ever heard of a mondegreen?
That’s the technical word they give it when you listen to something, but you hear something different.
Apparently, people do it all the time when they’re listening to song lyrics, for example. There is some phrase that is sung, but their ear picks up something different, often with irrational results.
Want to see if you’ve ever mondegreened? Okay, if you have even a passing familiarity with popular music, you might be able to guess what famous songs produced the following mondegreens. (I’m guessing most of us are in middle age somewhere, so I’ll keep the examples a bit retro.)
Many years ago now, a man I love and respect opened up the book of Matthew and read us the story of the centurion’s faith. You will recall that the Lord commended this Roman soldier as exceptional because he understood that Jesus possessed the ability to heal from far away as easily as he could heal when immediately present, so he didn’t wish to trouble the Lord unnecessarily by asking him to undertake a journey in order to do him a favor.
The centurion expressed his conviction this way: “I too am a man under authority, with soldiers under me. And I say to one, ‘Go,’ and he goes, and to another, ‘Come,’ and he comes, and to my servant, ‘Do this,’ and he does it.”
“Only say the word ...” Wow. That was indeed great faith, and the Lord responded to it.
We are forever being told we need to keep open minds. Close-minded people tend toward confirmation bias. We wouldn’t want to just see what we expect to see, right?
Hey, an open mind is a wonderful thing. But an open mind needs to be open the same way a baseball glove is open.
“Can the balm of Gilead heal?”
Well, there’s an obscure question for you!
I suppose first we should probably ask what the balm of Gilead is. I don’t imagine most people, even some regular readers of scripture, have the slightest idea.
Genesis 37 makes reference to a “caravan of Ishmaelites coming from Gilead” and bound for Egypt. These men were merchants and traders, and one of the goods they had for sale was balm, salve in the form of wax or resin to be applied topically. They acquired this balm east of the Jordan River in Gilead, later part of Israel. Genesius’ Lexicon says this medicine was secreted by a plant known to grow only in that region, though the actual species is today a matter of dispute among scholars. The plant was extremely rare, its medicine believed to be very effective, and was highly valued and sought after. Once Israel conquered Canaan under Joshua and populated the Transjordan highlands, they effectively cornered the world market on Gilead’s balm.
“Likewise, husbands, live with your wives in an understanding way, showing honor to the woman as the weaker vessel ...”
Here is a verse often considered controversial. Obviously it is not truly a matter of controversy; an apostle wrote that the woman is in some sense “weaker” than the man, and the Holy Spirit of God spoke through him when he did. He wasn’t being a misogynist; the very notion is ridiculous. So then, our responsibility as followers of Christ seeking to live for him is to accept what we read whether the notion of inequality of the sexes in any particular area appeals to us or not.
Like most fathers, I disciplined my children when they were young and disobedient.
We can think about discipline in either of two ways: firstly, as punishment for sinning, which it most certainly is. When an evil act is committed, it deserves a penalty. Justice cries out for it, and if justice doesn’t make its voice heard, a child’s siblings generally will. But secondly, most acts of discipline are also designed to encourage repentance. A good father desires that the offender learn his lesson and stop offending, both for his own sake and for the sake of those he offends against.
Both these aspects of the disciplinary process are in play in God’s dealings with Israel in Amos 4.
In which our regular writers toss around subjects a little more volatile than usual.
Tom: I have a confession for you, IC. I was a terrible kid in Sunday School. I made everybody’s lives miserable, from the guy tasked with leading the singing to my individual Sunday School teachers. I really didn’t like it much.
The odd thing is that I had nothing against church particularly, or the Bible. I even
believed it was true. But I was a total
How about you?
Immanuel Can: Yep. Dead with boredom, and ready to make trouble.
Sometimes we’ve just plain got the wrong word in our Bibles.
Oh, don’t get me wrong, I know translators are highly skilled people. In almost every case when it was first translated it was the right word. It was clearly understood by its audience. It was the best English equivalent in its generation for a particular Greek or Hebrew expression.
But languages evolve. Meanings morph. Sometimes they even reverse themselves. Words that worked in one generation no longer transmit the intended message without causing confusion, eroding our ability to grasp what the writers of the word of God were trying to tell us. More than a few beloved expressions hang on well past their expiry dates.
My candidate of choice? The word “grace”.
Religious freedom is not a Christian value.
There, I said it.
Now, let’s be real about it: religious freedom is certainly a value held and promoted by many Christians. It is also a benefit that, when conferred on us by the occasional society that looks favorably on the faith (or simply neglects to single it out for special persecution), has made preaching the gospel a whole lot less painful for those who preach it. If I could have religious freedom or not have it, I would certainly prefer to have it.
Nevertheless, these things in themselves do not make religious freedom our inalienable right, and they should not remotely encourage us to seek to spread it around.
“Did God make any promises to Abraham that remain unfulfilled?”
I count 40 separate promises to Abraham made over the course of seven chapters and a period of (very approximately) 40 years.
How about that.
Your mileage will certainly vary, for a number of reasons. For example, promises #3 and 4 could be considered a single compound promise if you like, but since they affect two distinct groups of people and could each stand alone, I am reading them as two separate promises.
Free trade is “a policy followed by some international markets in which countries’ governments do not restrict imports from, or exports to, other countries.” Or so reads the Infogalactic entry on the subject. The history of free trade goes back centuries, at very least to Adam Smith in 1776, but its global application really awaited the decades following WWII. I grew up with the idea, and accepted it unquestioningly as a “good” of sorts, a necessary corollary to freedom, capitalism and economic growth that benefits all.
After all, who wants to be a commie pinko, right?
Why would God extend an invitation to sinners to keep right on sinning? Isn’t that the exact opposite of what he really wants?
It’s not a bad question. Yet the scripture frequently shows us God standing back and allowing the sinner to act out the evil in his heart, from his warning to Cain in Genesis 4 that “sin is crouching at the door” (which went sadly unheeded) to the accumulated sins of Babylon in the book of Revelation, which are “heaped high as heaven”.
This divinely permitted real-world actualizing of the evil desires of the heart often comes at great cost to others. Yet here in Amos, God once again invites the people of Israel to “multiply transgression”.
Nobody likes being told they are wrong. It’s hard on our pride. For this reason, we may behave very badly in the process of being corrected. But if you’ve ever stumbled around in the dark, looking for answers and living with the painful consequences of your own mistakes, then you may have come to appreciate the value of a faithful and true witness; one who risks your anger and hostility to tell you the real story about yourself; one who cares enough to get involved when others would simply keep quiet, go about their business and let you continue in your misery. Faithful and true witnesses are rare and precious.
And if you have ever told the truth in front of hostile men and women who don’t want to hear it, then you know the cost of faithfulness and truth in giving testimony.
In chapter two of Daniel, the Chaldean king Nebuchadnezzar dreams of the end of all this world’s great secular empires ... including his own. A great stone representing an eternal kingdom set up by the God of heaven destroys the image of which Babylon was the golden head.
The weak point of the statue in Nebuchadnezzar’s dream was its feet, which were a less-than-sturdy composite of iron and clay. Perhaps with this in mind, the king eventually decided to build an image of his own. His version was ninety feet high, with no weaknesses which might be easily targeted by other would-be empire builders. Anyone who observed it saw nothing but gold from head to toe.
“If Christians are forgiven, and they know they will be forgiven no matter what they do, why should they refrain from doing evil?”
Jesus warned his disciples from the very beginning of his ministry on earth to expect that there would be counterfeits among their number. The apostle John writes about what happened when Jesus began to perform miracles in Jerusalem at the Passover. He says, “Many believed in his name.” Then he adds this: “But Jesus on his part did not entrust himself to them, because he knew all people and needed no one to bear witness about man, for he himself knew what was in man.” Some of these “believers” were not genuine in their desire to associate themselves with him, and would later fall away.
Recently received from Bernie, and well worth sharing:
“ ‘Don’t cross me.’
‘You’re making me cross.’
‘I’m at a crossroad.’
All these common phrases speak to a conflict — and not a minor one at that. “Cross” is the coming together of two (often mutually contradictory) standards. What you are choosing to do is not what I want you to do — and thus I am “cross”, or you are “crossing” me. When I’m at a “crossroad”, I am faced with a choice that is one of two directions that do not go to the same place.
“Cross” is a collision, an intersection, a choosing point.
I am understandably reluctant to compare other men’s wives to cows. Let’s just say the criticism may not be well received.
Amos says some hard things, but they were given to him to say, and he dared not water them down or modify them. These are God’s words, not his. And if God wants to call your wife a cow, you had best listen. More importantly, your wife would be wise to pay attention.
Then again, if she were wise, the Lord wouldn’t be calling her a cow.
The differences between the things that are and the things we perceive are probably too great to enumerate.
In North America many of us live in suburbia alongside what appear to be perfectly pleasant, civil human beings. And by the standards of our day they are. Sure, like everyone they have secrets — desires that they wouldn’t express during a family get-together and things they have done about which nobody is aware — but by and large these are pretty normal, civic-minded, responsible individuals.
Have they sold their souls to Satan? We would say it’s unlikely, even absurd.
Alcoholics Anonymous uses an abridged form of what is called the Serenity Prayer as part of its 12‑step program. There are different versions of the prayer, but the one most people are familiar with goes something like this: “God, grant me the serenity to accept the things I cannot change, the courage to change the things I can, and the wisdom to know the difference.”
I generally dislike trite formulations, but there is a certain biblical wisdom to this one, which should not surprise us given that the prayer is attributed to a 1930s theologian named Reinhold Niebuhr.
Also, it begins with the word “God”, always a good starting point.
“How can we redeem the time?”
The word “redeem” in our English Bibles translates the Greek exagorazō, meaning to “buy up” or to “buy back”. The instruction to “redeem the time”, which we find in Ephesians 5:16 and Colossians 4:5, acknowledges that much of our time is in someone else’s control, and that if we do not do something active to acquire control of it for ourselves, those moments will slip away from us and be lost forever.
I don’t know about you, but that describes my experience of life these days pretty well. Gone are the lazy afternoons of childhood when my brothers and I might occasionally complain about being bored or having nothing to do. Time has taken wing, and there is never enough of it to do everything that needs doing.
“I remember the devotion of your youth, your love as a bride ...”
Bible students familiar with the books of Exodus and Numbers, in which Israel’s failings during their period of wilderness wandering are thoroughly documented, may be excused if they find these words from Jeremiah unlikely and supremely generous. I suffer a similar bout of cognitive dissonance when I read Peter’s words about Lot: “That righteous man lived among them day after day ... tormenting his righteous soul over their lawless deeds that he saw and heard.”
Really? The guy who slept with not one but both his daughters? The guy who voluntarily chose to live among the Sodomites? The guy whose wife was so in love with that corrupt society that she turned back and became a cautionary tale so memorable that “pillar of salt” references still appear in secular literature from time to time almost 3,700 years after it happened?
That Lot?
When I was in my early twenties I had a job at a local gas station. One of the first things I learned was how to tally up cash, cheques and credit card chits (remember those?) at the end of my shift. If it turned out the number of gallons of gas pumped during those eight hours was different than the number of gallons paid for, any shortage came out of my pocket.
Seemed a little rough to me, but it was a lesson in accountability. I’ve found myself up against equivalent practices in every job I’ve held that placed me in a position of trust.
“Should someone start attending a church if he or she doesn’t believe in God?”
I will add a couple more related questions: Should someone read the Bible if they don’t believe it? Should someone pray if they are not sure there is anyone out there to hear them?
And then I will answer them all the same way: Absolutely.
One of the subtler themes of the book of Amos is this: that God hates strongholds.
That probably requires a little explanation. Chapters 1 and 2 are full of references to these fortified places. There are the strongholds of Ben-hadad in Syria, the stronghold of Gaza in Philistia, the stronghold of Tyre, and so on. Each of seven strongholds mentioned is slated to be devoured by fire, the judgment of God poured out upon them. Then in chapter 3 the word “strongholds” is used four times, and it is Israel’s strongholds, particularly Samaria, which are in view.
God doesn’t enjoy punishing people, even when they are unusually wicked. He takes no pleasure in the death of anyone, preferring that they change their ways and prosper rather than get what is coming to them. This is a well-established principle of scripture; both prophets and apostles testify to the fact that our God lets us off the hook every single time he can possibly justify it.
As the psalmist put it, “The Lord is merciful and gracious, slow to anger and abounding in steadfast love.”
Actions have consequences. Some things follow inevitably from others. In his third chapter, Amos takes a series of illustrations from the natural world and uses them to demonstrate that when presented with the evidence of one’s eyes and ears, certain conclusions ought to be drawn. He does this by asking seven questions to which every answer is an obvious “No” or “Of course not.”
It may be that the content of the questions is less important than the rhetorical flourish they achieve cumulatively; that each statement is intended to build upon the previous one and together reinforce the certainty of the prophet’s concluding statement. However, when we look at the content of each line more closely in the light of other Old Testament scriptures, it does not seem unreasonable to view them as different ways of illustrating the inevitability of Israel’s coming judgment.
