Tag Archives: Biblical Commentary

Amos 8:11-12

11 Behold, the days come, saith the Lord GOD, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the LORD:
12 And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the LORD, and shall not find it.
KJV

There is a far more severe a censure from heaven than the mere withholding of one’s bread and water, for when the words of the Lord are withheld, there will be a famine of the worst kind. For to be without the light of God’s Word is to be within darkness, and thus unable to see clearly into the direction of God’s choosing. (And the ability to see, perceive and recognize God’s will is the one area that no man or woman can ever live successfully without.)

Without the ability to seek God’s counsel at the mouth of His prophet Amos and similar prophets-for at the time there would only be the law of Moses and the prophets- they “wandered,” “ran to and fro,” and still did “not find it.” For the people well understood that having access to the words of the Lord were far more valuable than any temporal treasure such as food and drink. Jesus shared as much during his earthly ministry: “man shall not live by bread alone, but by every word that proceedeth out of the mouth of God” Matthew 4:4

And while the prophet Amos shared about a time when there would be “a famine of the hearing the words of the Lord,” this was also the condition of God’s people when He called Samuel, the seer and prophet. Scripture records that during His calling as a child in service to Eli “the word of the Lord was precious [rare] in those days” 1 Samuel 3:1. Though “Samuel did not yet know the Lord neither was the word of the Lord revealed unto him,” 1 Samuel 3:7 he would eventually become a prophet to all Israel “for the Lord revealed Himself to Samuel in Shiloh by the Word of the Lord” 1 Samuel 3:21.

Unlike the time of the law and prophets and until the fullness of the canon of scripture came, contemporary believers possess an opportunity much greater than Amos and Samuel to hear the “words of the Lord” and it is an opportunity we would do well to consider and not always neglect:

“We have also a more sure word of prophecy; Whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts:”-2 Peter 1:19

“But speaking the truth in love, may grow up into him in all things, which is the head, even Christ:” Ephesians 4:15

In this particular passage, Paul in his letter to the Ephesians distinguishes the ministry of called and chosen church leaders (apostles, prophets, evangelists, pastors and teachers) from those who would “deceive” others through “cunning,” “craftiness” and “sleight” (Ephesians 4:14). Yet, even in this, the apostle’s distinction –“speaking the truth in love”–has often been distorted. For deception often feigns the attributes of “love” at the expense of communicating “truth”.

Somehow the notion of “speaking the truth in love” has been stripped of “truth” in deference to how “truth” makes the recipient feel or how it is delivered. (Who has ever received correction and did not “smart at the rod”? Or in postmodern terms, who has not felt pain upon being corrected or having the truth spoken to him or her?)

While it is important to communicate with as much gentleness and kindness as one can muster, it is no small wonder to observe “truth” being so stripped of its power and potency in our time owing to postmodern notions of how it makes the recipient feel. (It even gives deceivers greater advantage and greater opportunity, for these have the opportunity to deceive as long as they do not make the hearers feel bad.) All the same, perhaps the most signal way in rightly distinguishing Paul’s ministry from others is simply this: Those who love the most, speak the most truth.

Still further, in his letter to the Hebrews, Paul extends this notion when he speaks more extensively about “fathers” who “correct” and “discipline” sons for their benefit (Hebrews 12: 5-11): “For whom the Lord loveth he chasteneth and scourgeth every son whom he receives” (Hebrews 12:6). And finally we need not look any further than the Lord in his dealings with men who like a parent seeks to raise his children by “speaking the truth in love.” Through John the Revelator, he writes, “As many as I love, I rebuke and chasten…” (Revelation 3:19a).”

Notwithstanding the need to communicate in “love, joy, peace, long suffering, gentleness, goodness, faithfulness, meekness and self-control,” (Galatians 5:22), if the message of “love” is devoid of “truth,” it is wantingly winsome at best–and deceitfully destructive-at worst.

Matt 13:51-52

51 Jesus saith unto them, Have ye understood all these things? They say unto him, Yea, Lord.

52 Then said he unto them, Therefore every scribe which is instructed unto the kingdom of heaven is like unto a man that is an householder, which bringeth forth out of his treasure things new and old.

KJV

Let no man or woman resign themselves strictly to the New Testament study of the Kingdom of God and Christ “…for the testimony of Jesus is the spirit of prophecy.” Revelation 19:10: For the instructed scribe should communicate truths proceeding from both the “law and the prophets” (Old Testament) as well as the New Testament. Quite telling, Jesus is not speaking to scribes and Pharisees when he utters these remarks, but his disciples.

The Hebrew word for “scribe” is caphar (saw-far) and it means to mark, record through recounting and/or celebration. And for all of Christ’s disciples (including ourselves) one’s recounting and celebration of the gospel may prove infinitely more valuable to others (and ourselves) when we can convey both Christ’s ministry, crucifixion and resurrection, as well as, those things that foretold (and confirmed) him before he appeared through types and testimonies that prefigured him. One of his disciples John even revealed him since his resurrection and ascension through the book of Revelation. And the Apostle Paul did as much.

While imprisoned in Rome, he called an assembly to come to him and there “he expounded and testified the kingdom of God, persuading them concerning Jesus, both out of the law of Moses, and out of the prophets” (Acts 28:23). Paul would have been keenly aware that the Christ himself exhorted, “Think not that I am come to destroy the law or the prophets: I am not come to destroy but fulfill.” (Matthew 5:17). Thus, he confirmed that every “jot” (the smallest Hebrew letter) and “tittle” (a Hebrew pen stroke) “shall in no wise pass from the law, til all be fulfilled” (Matthew 5:18).

It is no small wonder then that Moses and Elijah would be the representatives who appeared to him and “talked with him” on the mount of transfiguration (Luke 9:29-30). For in so doing, both the testimony of the law and the testimony of the prophets (all the prophets in the Old Testament) received great honor in pointing to the coming of Jesus. And just think how many more “treasures” shall we “bring forth” when communicating “things old and new” concerning the fullness of Jesus’ testimony in the earth and the heavens?

Notwithstanding, bringing forth things old and new will not convince many-including testimonies of the resurrection of Jesus Christ-which was the response to Paul, the disciples and scribes of all ages. The Lord testified as much when he relayed the testimony of Lazarus and the rich man when the latter desired that someone be sent back to his brothers so they might not come to the place he had been sent in the afterlife. Jesus relays the following in Luke 16:29-31:

“Abraham saith unto him, they have Moses and the prophets; let them hear them. And he said, nay, father Abraham: but if one went unto them from the dead they will repent. And he said unto him, if they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.”

Nehehmiah 2:4,5
4 Then the king said unto me, For what dost thou make request? So I prayed to the God of heaven.
5 And I said unto the king, If it please the king, and if thy servant have found favour in thy sight, that thou wouldest send me unto Judah, unto the city of my fathers’ sepulchres, that I may build it.
KJV

Nehemiah’s prayer to God and his request of the king for the rebuilding of the walls at Judah was not a self-directed spiritual exercise serving his own selfish interests. For Nehemiah did not pray God that the Most High himself or the king would rebuild the walls in Judah; nor did he lament because the people would not rebuild the walls; Instead Nehemiah sought favour so that he might be sent into Judah to do the work and “build it.”

And Nehemiah’s actions were all the more noteworthy when one considers the circumstances that Nehemiah found himself in. He was in no mean (lowly) position, for he was the King’s cupbearer. And while he might have used the position to ensure his own present and future security (having audience with both the king and queen), he was lamenting (not over himself) but over what was taking place among God’s own people, Nehemiah’s people. (Note the following: Though he possessed a position of privilege and preferment, he used his singular opportunity to make a request to the king to do something for others and not himself.)

Nehemiah’s interests were purely invested in the advancement of people and not himself. And those to whom the Lord has granted vision and strength enough to accomplish His purposes, will be the very same who the Lord will grace and grant the necessary favour for the fulfilling of it.

Beyond this, while the king may indeed have been the earthly instrument to grant Nehemiah’s request, Nehemiah’s first and primary petition (and likely a very persistent petition) was to the “God of Heaven.” Similar to rise of Joseph by Pharoah, the king of Babylon’s granting of favour to Ezra, the favor of Daniel with two kings of the Babylonians and a third, Darius, as representative of the Medes and Persians and still another king of Babylon, Evil-merodach, concerning the “lifting up the head of Jehoiachin” from prison-presciently and prefiguring the deliverance of Israel after their 70 year captivity prophesied through Jeremiah in Jeremiah 29:10-11-God often uses those who for reasons beyond (and within) their intentions to bring about His purposes on behalf of those who pursue purposes on behalf of people:

“Thus saith Cyrus king of Persia, The Lord God of heaven hath given me all the kingdoms of the earth; and he hath charged me to build him an house at Jerusalem, which is in Judah.”-Ezra 1:2

The Bond of Perfectness

Col 3:12-14
12 Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering;
13 Forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye.
14 And above all these things put on charity, which is the bond of perfectness.
KJV

In spite our preoccupations with spiritual gifts, these are (by no means) indications that he or she that employs them are mature (perfect). For “charity [love]…is the bond of perfectness” and is the first named “fruit of the Spirit” in Galatians 5:22. All the same, the Apostle Paul provides the most telling theological exposition of this truth when he informs the Corinthians, “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, and have not charity, I am nothing.” To be sure, Paul also informs the Romans that the “gifts and callings of God are without repentance,” but make no mistake, giftings (without charity) never amounts to perfection (maturity). And though we find this illustrated in the lives of Peter, Sampson, Gideon and a host of other biblical personages, perhaps the clearest example of such is Joseph.

Joseph possessed an unimpeachable character throughout his life. Yet while still a child, and in possession of a great variety of giftings (i.e. visions, dreams, prophesy, interpretation and revelation), Joseph did not always demonstrate charity (love). For scripture records a number of his uncharitable acts: He brought an “evil report” to his father about his brothers; He “vaunteth” himself when he reported to his father and brothers his dream. And finally, he “sought after his own” in doing so. (For what edification is it to one’s fellows to report to them the manner in which God will exalt you, except it be for selfish vain glory?) These were uncharitable acts, and as such they were not the “bond of perfectness” (maturity).

Nonetheless, Joseph would eventually move “on unto perfection,” (not simply relishing in giftings) when he demonstrated charity (love) towards Pharaoh, Egypt, the surrounding countries, and his brothers. For in interpreting Pharaoh’s dream, he would not be prideful regarding his gift of interpretation, for he remarked: “It is not in me: God shall give Pharaoh an answer of peace.” He would cover the transgression of his brothers with mercy and forgiveness and not give an evil report (though he discerned and was aware of their transgression): “So now it was not you that sent me hither, but God.” And finally, though his brothers would in fact bow down before him, it was not for the purpose of his own exaltation, but for others: “God sent me before you to preserve you a posterity in the earth, and to save your lives by a great deliverance.” In the end, Joseph’s giftings would not be the principle marker of his notoriety, but his charity (love), “the bond of perfectness (maturity).”

1 Corinthians 3:11 “When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things […] And now abideth faith, hope, charity, these three; but the greatest of these is charity.”