The Sin of Nadab and Abihu (Leviticus 10:1-3) (Part 3)

God’s Judgement

Leviticus 10:2 (KJV) “And there went out fire from the LORD, and devoured them, and they died before the LORD.” The killing of Nadab and Abihu seemed too severe. Why not the exclusion of them from the Priest’s Office and excommunication of them from the Congregation of the LORD? Why the extreme penalty (death) for one act of error in Worship?  Is it thus a question of theodicy? The gravity of Nadab and Abihu’s sin was beyond human comprehension. The answer is manifold:

Point 1:

God instituted the “Divine Order” in Worship/Prayer and there was an infraction (breach) on the part of Nadab and Abihu.

Point 2:

Both Nadab and Abihu have “mountain-top” experience with God – Exodus 24:1(KJV) “And He (the LORD) said unto Moses, come up unto the LORD, thou, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel, and worship afar off.” But that experience did not insulate them from this presumptuous act:

  • Furthermore, they were trained and anointed Priests.
  • Their deed was (as has been explained) an act of wilful and wanton disobedience.

Point 3:

Nadab’s and Abihu’s deed was committed by those who were in high position. It was the “sin of presumption” (Number 15:30) on the part of the Persons in the enjoyment of high privilege, and in the exercise of great influence.

Point 4:

The “sin of presumption” was done in the Holy Place before God and His people. It was disobedience in connection with the Public Worship/Prayer of Jehovah (the LORD). If judgement from God did not come forth, the attitude and Worship/Prayer, by the Leaders and People, of the Nation of Israel, would be adversely affected! This judgement reminds the Leaders and the People of God’s Holiness and thus, save many others from similar transgression!

Point 5:

The sin of Nadab and Abihu marred the full effect of the good purpose of God on the very day of the consecration of the Priests. This sin was a “sin of presumption” (Numbers 15:30).

The “Fire from the LORD” was the same Fire stated in Leviticus 9:24. The Fire was the same; the Source of Fire was the same; the effect was the same, and yet how different! In fact, the “Fire from the LORD” is mentioned 12 times in the Old Testament, six for advantage and six for disadvantage. Both Nadab and Abihu were struck dead at the door of the Tabernacle, and died before the LORD:

  • It was a sad reminder that both Nadab and Abihu have no children (Numbers 3:4; 1Chronicles 24:2) when they died. This was an indication of their youthful impulsiveness! Their ministry of assisting their father, Aaron, the high priest was taken over by their brothers: Eleazar and Ithamar (Numbers 3:4; 1Chronicles 24:2).
  • What a contrast between the two scenes! Aaron and Moses entered the Tabernacle and returned to bless the People (Leviticus 9:23). The People rejoiced because of the affirmation of Aaron’s Ministry by Fire of God consuming the Sacrifice (Leviticus 9:24). Nadab and Abihu approached the same sacred place were killed by the Fire from the LORD (Leviticus 10:1-3).

God’s Glory

Leviticus 10:3 (KJV) “Then Moses said unto Aaron, this is it that the LORD spoke, saying, I will be sanctified in them that come near to Me, and before all the people I will be glorified. And Aaron held his peace.” Moses used the judgement of Nadab and Abihu to illustrate precisely what God meant by Holiness and Separation, in order that the bereaved father and the people might understand:

Point 1:

To the heathen of the land, in the time of the O.T., the concept of holiness meant nothing more than the Person or an Object being consecrated to the Service of the Deity.

Point 2:

For the Israelites holiness was an ethical attribute of the Divine Character which must be reflected in their own lives and behaviour since they were bounded by Covenant to their God. There are two basic aspects to this relationship which has always to be at the forefront of the Israelites’ minds:

  • The Covenant proceeds from God’s Love (hesed).
  • The Covenant demands a response from the Israelites of unqualified obedience.

The Lessons on the Judgement

Since Nadab and Abihu scorned God’s Word, now Moses pronounces it – it is the authority for Worship. The Lessons on the judgement of Nadab and Abihu are:

  1. God will not allow His Sanctity: “I will be sanctified in them that come near to Me.” (Leviticus 10:3b, KJV) to be violated or diminished by the Priest, that is, “those who draw near” (Leviticus 9:7,8, KJV):
    • God will be treated as Person set apart during Worship/Prayer. If not, God will defend His Own Honour, as He has done in the case of Nadab and Abihu,
    • God will be Sanctified either by the obedience or by the punishment of those “who comes near Him,” that is, His Priests.
  2. That God’s will vindicate His Law in unmistakable way: “And before all the people I will be glorified.” (Leviticus 10:3c KJV). The Priest has greater privilege and therefore greater responsibility (Matthew 11:21).
  3. That God’s will vindicate His Law in unmistakable way: “And before all the people I will be glorified.” (Leviticus 10:3c KJV). The Priest has greater privilege and therefore greater responsibility (Matthew 11:21).
  4. The conduct of Aaron under the bereavement was most instructive. He “held his peace.” He did not murmur against God for the judgement upon his sons (Nadab and Abihu). Moses soothed him by showing that it was a necessary act of justice – “Then Moses said unto Aaron, this is it that the LORD spoke, saying, I will be sanctified in them that come near to Me, and before all the people I will be glorified” (Leviticus 10:3a, KJV).   

Under the Old Testament, the forms of Worship/Prayer appointed by God are typical. The necessity of obedience to God’s Word – The questions which alone the Priests must ask were: “Does this injunction came from God? And did it affect us?” If so, they must obey it without respect to consequences, and they may not substitute for it a course of action which appeared to themselves better adapted to affect the end which they supposed to be in view. The necessity of obedience in Worship/Prayer – God knows how He wills to be worshipped, and why He should be worshipped. Under the New Covenant, God has appointed two rites – the Sacrament of Baptism (Matthew 28:18-20) and the Lord’s Supper (Matthew 26:26-28), which are beneficial in the observance.

The Sin of Nadab and Abihu (Leviticus 10:1-3) (Part 2)

The Sin of Nadab & Abihu

Leviticus 10:1-3 (KJV) “And Nadab and Abihu, the sons of Aaron, took either of them his censer, and put fire therein, and put incense thereon, and offered strange fire before the LORD, which He command them not. And there went out fire from the LORD, and devoured them, and they died before the LORD. Then Moses said unto Aaron, this is it that the LORD spoke, saying, I will be sanctified in them that come near to Me, and before all the people I will be glorified. And Aaron held his peace.” The judgement of Nadab and Abihu followed the solemn consecration of Aaron and his sons and the beginnings of the ministrations of the Aaronic Priesthood.

God often judges severely when He was instituting something new and there was an infraction (breach), as with Adam and Eve (Genesis 3); violation of the Sabbath day (Numbers 15:32-36); and even the lying of Ananias and Sapphira (Acts 5:1-11). God wanted all to know the seriousness of presumption and disobedience. God made a graphic example of its results as a warning to others. Everything that Nadab and Abihu did were wrong.

Point 1:

Nadab and Abihu were the wrong people to handle the incense and presenting it to the LORD. This was the responsibility of Aaron, their father, the High Priest. Nadab and Abihu were usurping, in a blatant manner, the responsibilities of the High Priest in the Priestly Hierarchy:

  • Exodus 30:7 (KJV) “And Aaron shall burn thereon sweet incense every morning: when he dresseth the lamp, he shall burn incense upon it.”
  • Exodus 30:8 (KJV) “And when Aaron lighteth the lamps at evening, he shall burn incense upon it, a perpetual incense before the LORD throughout your generation.”
  • Exodus 30:9 (KJV) “Ye shall offer no strange incense thereon, nor burn sacrifice, nor meal offering; neither shall ye pour drink offering thereon.”
  • Exodus 30:10 (KJV) “And Aaron shall make an atonement upon the horns of it once in a year with the blood of the sin offering of atonement: once in the year shall he make atonement upon it throughout your generations: it is most holy unto the LORD.”   

Nadab and Abihu presumed to do what God has not commanded them – Leviticus 10:1b (KJV) “Which He (God) commanded them not.” They tried to take over the responsibility of the High Priest.

Point 2:

Nadab and Abihu used the wrong censers, their own censers instead of the censer of the High Priest, sanctified by the special anointing oil – Exodus 40:9 (KJV) “And thou (Aaron) shalt take the anointing oil, and anoint the tabernacle, and all that is therein, and shalt hallow it, and all the vessels thereof: and it shall be holy.”

Point 3:

Nadab and Abihu acted at the wrong time, for it was only on the annual Day of Atonement that the High Priest was permitted to take the incense into the Most Holy Place, and even them he has to submit to a special ritual – Leviticus 16:1 (KJV) “And the LORD spoke unto Moses after the death of the two sons of Aaron, when they offered before the LORD and died.” The whole special ritual is recorded in Leviticus 16.

Point 4:

Nadab and Abihu acted on their own, – under “the wrong authority.” They did not consult Moses or their father, Aaron, nor do they sought to follow the Word of God, which was given to Moses. The action of Nadab and Abihu comprised a blatant act of disobedience and constitutes an act of defiance towards God. This was the force of the words: “Which He (the LORD) commanded them not” (Leviticus 10:1b, KJV).

  • Nadab’s and Abihu’s sin was not in doing what is forbidden, but in doing what was not enjoined (commanded) – “Which He (the LORD) commanded them not” (Leviticus 10:1b, KJV).
  • Nadab and Abihu set Divinely Constituted Authority at naught, which amounted to the despising of God’s Authority.
  • This was the very sin of Korah and his Company (Number 16).
  • Nadab and Abihu introduced confusion by intruding into the Office of the High Priest.

The penalty of being “cut off,” prescribed in Numbers 15:30 for sins of deliberate intent against Covenantal Requirements, was put into dramatic effect – “But the soul that doeth anything presumptuously, whether he is born in the land, or a sojourner, the same reproacheth the LORD; and that soul shall be cut off from among His people” (Numbers 15:30 (KJV).

Point 5:

Nadab and Abihu wrongly access into – their offering of fire “before the LORD” (Leviticus 10:1b, KJV) seems to imply that they tried to press “within the veil” into the Holy of Holies where the Shekinah Glory of God dwelt. This seems to be the explanation, given in Leviticus 16:1-2. None but the High Priest, and he only once a year on the Day of Atonement, has the right of access to the Holy of Holies (Leviticus 16:12). Nadab and Abihu deliberately disobeyed God’s Word and asserted themselves in the process of handling Sacred Service.

Point 6:

Nadab and Abihu used the wrong fire (“strange fire,” KJV; “unauthorized fire,” NIV) to burn their incense:

  • Fire “from before the LORD” (Leviticus 9:24) has kindled the “Altar of Burnt Offering” (Brazen Altar) the flame which the Priests was to keep alive (Leviticus 6:12-13).
  • No commandment has yet been given on how the incense should be kindred. It was only given in Leviticus 16:12-13.
  • Nadab and Abihu offered “strange fire,” fire not taken from the “Altar of Burnt Offering” (Brazen Altar), but fire from the boiling of sacrificial flesh. This fire was not kindled by the LORD but by man.
  • Leviticus 16:12-13 (KJV) “And he shall take a censer full of burning coals of fire from off the altar before the LORD, and his hands full of sweet incense beaten small, and bring it within the veil. And he (Aaron) shall put the incense upon the fire before the LORD that the cloud of the incense may cover the Mercy Seat that is upon the testimony that he (Aaron) dies not.” It was ordered that on the Day of Atonement, the incense fire should be taken from the Brazen Altar (“Altar of Burnt Offering”), and this was no doubt the requirement on all occasions, though the Law has not been recorded.

The sin of Nadab and Abihu was in acting in the things of God without seeking the mind of God. It was “will worship” (Colossians 2:23). “Will-worship” is offensive to God. Two Prohibitions were given in Exodus 30:7-10, concerning Worship:

  • No “strange incense” was to be offered. This speaks of simulated or purely formal Worship – Exodus 30:9a (KJV) “Ye shall offer no strange incense thereon.”
  • No “strange fire” (Leviticus 10:1-3) was permitted. This may refer to substitution for devotion to the LORD of any other devotion, as to religious causes or sects (1Corinthians 1:11-13; Colossians 2:8, 16-19; Exodus 30:38).
  • Exodus 30:9 teaches that no incense was to be offered on the Altar apart from the Daily Offering – thus, Nadab and Abihu were killed because they offer an additional Sacrifice – Exodus 30:9 (KJV) “Ye shall offer no strange incense thereon, nor burnt sacrifice, no meal (meat) offering; neither shall ye pour drink offering thereon.” Both Nadab and Abihu were making an offering in a different way from that which God has commanded.

Exodus 30:34-36 gave the prescription for incense. Incense was symbolic of Worship/Prayer (Psalm 141:2; Revelation 5:8; Revelation 8:3-4; Luke 1:9-10), because its fragrance rises into the air as true Worship/Prayer rises to God. Exodus 30:37-38 sounds the warning about the incense (Worship/Prayer).  What was condemned in Exodus 30:37-38 was the making of Worship/Prayer a mere pleasure to the natural man – Exodus 30:37-38 (NIV) “Do not make any incense with this formula for yourselves; consider it holy to the LORD. Whoever makes any like it to enjoy its fragrance must be cut off from his people.” God seeks true Worshipper (John 4:23-24).

Point 7:

Nadab and Abihu acted from the wrong motive and did not seek to Glorify God – improper offering of incense on the part of the Priests would detract from God’s Glory, and this Glory of God was not to be robbed – Leviticus 10:3 (KJV) “Then Moses said unto Aaron, this is it that the LORD spoke, saying, I will be sanctified in them that come near to Me, and before all the people I will be glorified. And Aaron held his peace.” The action of Nadab and Abihu did not:

  • Set God Apart: “I will be sanctified” (Leviticus 10:3b)
  • Glorified God: “I will be glorified” (Leviticus 10:3c).

We do not know the secret of their hearts, but we get the impression that what Nadab and Abihu did was a wilful Act of Pride. Their desire was not to sanctify and glorify the LORD but to promote themselves and their importance.

Point 8:

Nadab and Abihu may be under the influence of alcohol as implied in Leviticus 10:9-10 (KJV) “Do not drink wine nor strong drink, thou, not thy sons with thee, when ye go into the tabernacle of the congregation, lest ye die: it shall be a statute forever throughout your generations; and that ye may put difference between holy and unholy, and between unclean and clean.” This is a reminder of Ephesians 5:18 (KJV) “And be not drunk with wine….but be filled with the Spirit.”

Point 9:

Nadab and Abihu did not do what was prescribed to be done as Priests, leading the people in Worship/Prayer. They acted independently of the Revelation of God regarding proper Worship/Prayer. Leviticus chapters 8 to 9, the refrain appears: “Just as Yahweh had commanded” (12 times – Leviticus 8:4a, 5b, 9b, 13b, 17b, 21b, 29b, 34b, 36b; 9:6b, 7b, 10b) and Nadab and Abihu did that “which the LORD had not commanded them” (Leviticus 10:1b, KJV). The point was clear: Nadab and Abihu drew near to God in an aberrant (deviant) manner, one that was not in accordance with God’s Word. It was, therefore, a deliberate disobedience. In place of God’s Word, they thrust self-will and personal caprice (whim).

To be continued….. Stay Tuned…..

The Sin of Nadab and Abihu (Leviticus 10:1-3) (Part 1)

The Statement

In the O.T., God repeatedly judged an Individual or the Nation of Israel who failed to Worship Him according to His Word. The Nation of Israel failed corporately (“Great Sin” – Exodus 32:21, 30, 31) when the Nation worshipped “the golden calf” – (Exodus 32). Moses’ intervention (Exodus 32:11-14, 31-32) resulted in God mercifully mitigated His initial Righteous Anger without destroying the whole Nation (Exodus 32:14). The sin of Nadab and Abihu was a stark reminder of how God feels about false Worship.

The Background

Throughout Leviticus chapters 1 to 9, God’s prescriptions and regulations for the Priesthood in Israel were quite detailed; expectations were very clear. Up to Leviticus chapter 9, Moses was the Person who offered sacrifices unto the LORD.  This responsibility was handed over to Aaron and his sons in Leviticus Chapter 9:

  1. Leviticus Chapter 9 recorded the first day of Aaron and his sons’ Priestly Ministry.
  2. Aaron has offered the sacrifices and blessed the people (Leviticus 9:22). He entered the Holy Place with Moses and returned to where the People have been standing in expectation – Leviticus 9:23 (KJV) “And Moses and Aaron went into the tabernacle of the congregation, and came out, and blessed the people and the glory of the LORD appeared unto all the people.”
  3. God showed His approval and His confirmation of Aaron’s Priestly Ministry by consuming the sacrifices – Leviticus 9:24 (KJV) “And there came a fire out from before the LORD and consumed upon the altar the burnt offering and the fat, which, when all the people saw, they shouted, and fell on their faces.”
  4. Nadab and Abihu were the eldest sons of Aaron, they were not Outsiders, and as such were highly respected and honoured in Israel.
  5. Nadab and Abihu were Anointed Priests and singled out to join Moses and Aaron on Mount Sinai who has seen God on the Mountain – Exodus 24:1(KJV) “And He (the LORD) said unto Moses, come up unto the LORD, thou, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel, and worship afar off.”
  6. God specifically selected them to be major Leaders of the Israelite Priesthood – Exodus 28:1 (KJV) “And take thou unto thee Aaron, thy brother, and his sons with him, from among the children of Israel, that he may minister unto Me in the priest’s office, even Aaron, Nadab, and Abihu, Eleazar and Ithamar, Aaron’s sons,” and they have been installed into the Priest’s Office (Leviticus 9:1-24).
  7. Aaron, the High Priest, was the father of Nadab and Abihu. They were trained in the Service of the Lord:
    • Nadab and Abihu were to lead the Congregation in the Worship of Jehovah (the LORD).
    • Nadab and Abihu were trained to distinguish the sacred from the profane.
    • Yet Nadab and Abihu were killed for their “Sin of Presumption!” It was a serious thing to be God’s Servant, in those days.

      Service unto the God the Father and the Lord Jesus must be empowered by His Spirit and controlled by His Word, serving Him “acceptably with reverence and godly fear for our God is a consuming fire” (Hebrews 12:28-29, KJV).
  8. Nadab and Abihu appeared to be exalted from the events of the day (Leviticus Chapter 9), in which both have played a prominent part, a part felt bound, when God’s Fire came forth from the LORD, and the people shouted and fell on their faces (Leviticus 9:24b).
  9. Moses and Aaron went into the Tabernacle of the Congregation (Leviticus 9:23a) and must have parted from them (Nadab and Abihu). Nadab and Abihu were now facing the people and appeared to have regarded themselves as the Representative of the People.
  10. Without waiting for instruction, Nadab and Abihu rose from their prostration, and, preparing to make a return to God for His Gift of Fire by the offering of incense symbolical of Worship/Prayer (Psalm 141:2; Revelation 5:8; Revelation 8:3-4).  
    • Nadab and Abihu lit their censers from one of the fires (“strange fire,” KJV – “unauthorized fire,” NIV) which has been made for boiling the sacrificial flesh and not the fire from the Brazen Altar.
    • Putting incense in them, started forward, with the intention of carrying the burning incense to the “Golden Altar” of Incense in the Holy Place.
    • Nadab and Abihu reached the door of the Tabernacle, where Moses and Aaron were standing, when they met by a blast from the Fire of God which has already on the Brazen Altar, and they (Nadab & Abihu) fell dead. They had acted presumptuously.
  11. Nadab and Abihu have not waited for the Divine Command, but, in their haste, they have irreverently broken the LORD’s Commandment (Leviticus 10:1b); they took the fire, not from the Brazen Altar, but the fire used to boil the sacrificial meat (“strange-fire”).
  12. Nadab and Abihu have, with whatever good intentions done, what God has not commanded, and in doing what God has not commanded (Leviticus 10:1b), and in doing it has done what God has forbidden.
  13. The day had not yet closed when Nadab and Abihu committed the rash act that changed the day of rejoicing into a day of mourning.

To be continued….. Stay Tuned…..

The Unjust Judge & the Widow (Luke 18:1-8)

The Text

Luke 18:1-8 (NKJV) “Then He (Jesus) spoke a parable to them, that men always ought to pray and not lose heart. Saying: ‘There was a certain city a judge who did not fear God nor regard man.’ Now there was a widow in that city: and she came to him, saying. ‘Get justice for me from my adversary.’ And he (Judge) would not for a while; but afterward he said within himself, ‘though I do not fear God nor regard man, yet because this widow troubles me I will avenge her, lest by her continual coming she weary me.’ Then the Lord said, ‘Hear what the unjust judge said. And shall God not avenge His own elect who cry out day and night to Him, though He bears long with them?’ I tell you that He will avenge them speedily. Nevertheless, when the Son of Man comes will He really find faith on the earth?”  

1. The Setting

In Luke 18:1-30 we find the last events in the public ministry of our Lord Jesus Christ, as recorded by Luke prior to the final journey to Jerusalem – Luke 18:31 “Then He took unto Him the twelve, and said unto them, Behold, we go up to Jerusalem, and all things that are written by the prophets concerning the Son of Man shall be accomplished.” In Luke 18, there are two Parables on Prayer (Luke 18:1-8; Luke 18:9-14): 

  • Perseverance in Prayer (Luke 18:1-8)
  • Right Attitude in Prayer (Luke 18:9-14)

2. The Moral of the Parable

The Moral of the Parable is found in Luke 18:7-8 “And shall God not avenge His own elect who cry out day and night to Him, though He bears long with them? I tell you that He will avenge them speedily. Nevertheless, when the Son of Man comes will He really find faith on the earth?”

  • This Parable teaches that God will avenge His people in answer to their prayer, though He is longsuffering in dealing with mankind.
  • Our prayer should be consistent and persistent (1Thessalonians 3:10) and that we should not lose-heart (faint-hearted – Luke 18;1) because sometimes God does not immediately answer our prayers – Luke 18:1(NKJV) “Then He (Jesus) spoke a parable to them, that men always ought to pray and not lose heart (faint).” The word “faint” describes a person who loses heart and gets so discouraged that the person wants to quit

3. The Background

This Parable is set in its Eastern-Setting – the “Courtroom” is not in a permanent building but a tent that is moved from place to place as the Judge covers his circuit. The Judge not the Law sets the agenda; he represents the Authority; he is surrounded by his Assistants. Anybody could watch the court-proceeding from the outside, but only those who are accepted and approved could have their cases tried. This usually mean bribing one of the Judge’s Assistants so that the case could be called to the Judge’s attention.

4. The Widow’s Dilemma

The widow has three obstacles to overcome: First, woman in the Eastern-Setting at the time of Christ has little standing in society and also before the Court and the Law and thus a woman does not go to Court. Second, the woman is a widow, and thus, she has no husband to represent her or stand with her in Court. Widows are a traditionally vulnerable group in Palestine society. Girls are regularly married at the age of thirteen or fourteen, and so a widow could be quite young. For a wife to lose her husband is to lose her position and status in society, and her natural protector.  Finally, she is a poor widow, and she could not pay a bribe, even when she wants to, and as such she does not get the protection of the Court and the Law.

5. The Widow’s Petition

Widows are often easy game for the ruthless Exploiter – “devouring widows’ houses” (Mark 12:40b). The widow shouts out her petition, outside the tent (Court), seeking the unjust Judge to avenge her of her adversary – Luke 18:3 (NKJV) “Now there was a widow in that city: and she came to him, saying. ‘Get justice for me from my adversary.’”  

  • Legal Transaction – Prayer is more than meeting physical needs; it is “a legal transaction,” recognized in the Court of Heaven, as the word “adversary” (Gk: “antidikos”) means “an opponent in a lawsuit.” The widow is seeking vindication – it is a legal case needing justice, vindication and avenging of her adversary, her enemy. Prayer initiates legal action in Heaven’s Court which affects the outcome of matters in the earthly realm. In essence, prayer has a legal perspective. Prayer is not just a religious act; it is a binding legal transaction.
  • Divine Decree – Prayer is also “seeking vindication” – the term “vindication” (Gk: “ekdikeson”) is not a request for punishment of her adversary, but for a decree that would provide protection from his (adversary) injustices.  Thus, prayer is about the manifestation of God’s decree in the lives of His children, setting something in order, or making something right.    
  • Persistent – Luke 18:5 (NKJV) “Yet because this widow troubles me I will avenge her, lest by her continual coming she weary me.” The word “came” (Luke 18:3 – Gk: “ercheto”) is in the imperfect tense, which implies that she keeps coming – the widow walks around outside the tent (Court) and shout out her petition. The widow persistently and consistently keeps coming to the unjust judge appealing for justice, for him to take up her cause.

    The widow is imploring for justice, to set things right on her behalf, which is one of the important purposes of prayer; prayer has a binding legal transaction, asking God to reconcile every situation and circumstance in the earthly realm with His will and purpose – Matthew 6:10 “Your will be done on earth as it is in heaven!”

6. The Unjust Judge

Luke 18:2 (NKJV) “There was a certain city a judge who did not fear God nor regard man.” The unjust Judge’s three characteristics: First, he (unjust Judge) is unjust –unjust in all his dealings. Second, he (unjust Judge) does not fear God, that is, he does not uphold the first four Commandments of the Decalogue. Finally, he (unjust Judge) does not have regard or respect for man – that is, he is contemptuous to the people and thus does not uphold the last six Commandments of the Decalogue.

  • Worn-Down – “And he (unjust Judge) would not” (Luke 18:4a) – The verb expresses his (unjust Judge) state of mind rather than a single act. The unjust Judge is worn-down by the widow’s persistent, consistent and insistence petition – Luke 18:4-5 (NKJV) “And he (Judge) would not for a while; but afterward he said within himself, ‘though I do not fear God nor regard man, yet because this widow troubles me I will avenge her, lest by her continual coming she weary me.’” Even though the unjust Judge would not pay-attention to her for a while, he is finally worn-down with her persistency, consistency, and insistence.
  • Ruined Reputation – The word “weary” (Gk: “hypopiaze”) literally means “give me a black eye” or “damage reputation.”  

7. Application

The Parable does not teach that God must be “argued” or “bribed” into answering our prayer. Jesus uses a form of logic that reasons from the lesser (unjust Judge) to the greater (God, the Righteous Judge) – Luke 18:6-8 (NKJV) Then the Lord said, ‘Hear what the unjust judge said. And shall God not avenge His own elect who cry out day and night to Him, though He bears long with them?’ I tell you that He will avenge them speedily. Nevertheless, when the Son of Man comes will He really find faith on the earth?” If the unjust Judge eventually responded to the widow’s persistent appeals, how much more will God, the Righteous Judge respond to His people. The parable of the persistent widow teaches us two things:

  • Pray or Faint – Luke 18:1 (NKJV) “Then He (Jesus) spoke a parable to them, that men always ought to pray and not lose heart.” If a person does not pray, he will faint (lose-heart); there is no middle-ground. The word “faint” means “to lose-heart and gets discouraged.” Jesus teaches us that we should not give up but be persistent in prayer.
  • Faith on Earth? – Luke 18:8b (Amp Bible) “However, when the Son of Man comes, will He find persistence in the faith on the earth?” The implication, at the End-of-the-Age, unbelief will abound in the earth; whereas, the Son of Man (Jesus) will find faith in His people, as demonstrated in the widow woman – her persistency not only in her fortitude but also persistent in faith that she would be heard by the unjust Judge; so should the Individual Believer has this persistency of faith before the Righteous Judge, expecting answers to our prayers.   

8. Post-Note

Judges in the Nation of Israel are to be righteous and impartial in their judgements, underpinned justice with mercy (Exodus 18:13-22; Leviticus 19:15; Deuteronomy 16:18; 1Kings 3:9; Psalm 9:8; Genesis 18:19; Psalm 89:14). Widows in Israel are to be care for, protected (Exodus 22:22-24; Deuteronomy 10:18; 24:17; Psalm 68:5; Isaiah 1:23; James 1:27; Malachi 3:5); with Divine judgement on those who opposed the widows and the fatherless.

Loving our Neighbour as Ourselves (Second Commandment) (Matthew 22:34-40) (Part 2)

The Law and the Prophets

“All the Law and the Prophets hang on these two commandments” (Matthew 22:40, NIV). Mark 12:31b (NIV) “There is no commandment greater than these.” 

  1. To the Jews this means that the entire Old Testament centres about these two Commandments (“love God and love neighbour as yourself”) – All the teachings in the Old Testament are summarised by these two Commandments (“love God and love neighbour as yourself”).
  2. These two Commandments (“love God and love neighbour as yourself”) combined all the Laws in the Ten Commandments:
    • The first Four Commandments deal with man’s relation to God.
    • The last six deals with man’s relationship to others.
  3. The “love for God and neighbour as yourself” must permeate obedience to all the other Commandments in the Law and Prophets (Matthew 22:40). The two Commandments are basic, touching all of life’s relationship. The precepts of the Law and the preaching of the Prophets are simply expositions of the two Commandments.  
  4. We might add that the teachings of the New Testament’s Epistles reinforced Jesus’ declaration. If a person has a right relationship with God, he should have no problem relating to others.
  5. Love is the basis of obedience and relationship. In fact, all the Law is summed up in love – Romans 13:8-10 (NIV) “Let no debt remain outstanding, except the continuing debt to love one another, for he who loves his fellow man has fulfilled the Law. The commandments, do not commit adultery, do not murder, do not steal, do not covet, and whatever other, commandment there may be, are summed up ion this one rule: Love your neighbour as yourself. Love does no harm to its neighbour. Therefore, love is the fulfilment of the Law. 

Instead of giving the Pharisees a loophole that allowed them to obey one Commandment while ignoring the other 612 Commandments, Jesus gave them two Commandments that contained all the 613 Commandments. By this, Jesus puts aside the Pharisees’ multitude of meticulous rules and sub-divisions of the Scriptures. The Pharisees became entrenched in a system that they missed God’s Revelation in the Scripture.

Application

When Jesus calls forth the Commandment to “love our neighbour as yourself,” the definition of “neighbour” is defined in the “Parable of the Good Samaritan – the “neighbour” is anyone who needs our mercy, anytime, anywhere. Furthermore, “love” is not merely emotion but a commandment to be obeyed.  Leviticus 19 provides the 11 Practical Ways of “loving our neighbours as yourself,” each end with the Divine Declaration: “I am the LORD:”

  1. Respect for our Parents – Leviticus 19:2b-3a (NIV) “Be holy because I, the LORD your God, am holy. Each of you must respect his mother and father……I am the LORD your God.” Holiness is linked to our respect for our father and mother, which is the 5th Commandment (Exodus 20:12; Matthew 15:3-6; Ephesians 6:1-4).
  2. Respect for the Elderly – Leviticus 19:32 (NIV) “Rise in the presence of the aged, show respect for the elderly and revere your God. I am the LORD.” God is concerned about the elderly (Isaiah 46:4; 1Timothy 5:1-2, 4, 8; 1Peter 5:5), and we should be, too.
  3. Concerned for the Physically Handicaps – Leviticus 19:14 (NIV) “Do not curse the deaf or put a stumbling block in front of the blind but fear Your God. I am the LORD.” God is also concerned for those with physically handicaps. Jesus healed the blind and the deaf; we must help to protect them and enable them to live better lives.
  4. Concerned for the Poor and Needy – Leviticus 19:9-10 (NIV) “When you reap the harvest of your land, do not reap to the very edges of your field, or gather the gleanings of your harvest. Do not go over your vineyard a second time or pick up the grapes that have fallen. Leave them for the poor and the alien (stranger). I am the LORD.” God’s concerned for the “poor and the needy” is seen in the “harvest laws” (Leviticus 23:22; Deuteronomy 23:24-25; 24:19-22; Ruth 2).
  5. Concerned for Strangers in our Midst – Leviticus 19:33-34 (NIV) “When an alien (stranger) lives with you in your land, do not mistreat him. The alien (stranger) living with you must be treated as one of your native-born. Love him as yourself, for you were aliens (strangers) in Egypt. I am the LORD your God.” God is concerned for the strangers, and He often reminded the Israelities that they had been strangers in Egypt (Exodus 22:21; 23:9; Leviticus 25:23; Deuteronomy 10:19).
  6. Pay the Workers’ Wages on Time – Leviticus 19:13b, 14b (NIV) “Do not hold back the wages of a hired man overnight…..I am the LORD.”” Since workers were paid daily, any delay would cause hardship (Deuteronomy 24:14-15; James 5:4), and employers must never take advantage of their Employees.  
  7. Rich and Poor Stands Equal – Leviticus 19:15, 18b (NIV) “Do not pervert justice; do not show partiality to the poor or favouritism to the great, but judge your neighbour fairly…….I am the LORD.” Rich and poor stand equal before God and the Law, and justice must not be partial (see also Exodus 23:3), because God hears the cries of the poor when they are oppressed (Psalm 82:3-4). 
  8. Do not Cheat in Business – Leviticus 19:35-36a (NIV) “Do not use dishonest standards where measuring length, weight or quantity. Use honest scales and honest weights, an honest ephah (dry measure) and honest hin (liquid measure). I am the LORD your God.” We must be careful to have “just weights and measures,” lest we rob innocent people (Proverbs 11:1; 16:11; 20:10, 23; Amos 8:5; Micah 6:10-11).
  9. Respect for Truth and Property – Leviticus 19:11 (NIV) “Do not steal, do not lie, and do not deceive one another. Do not swear falsely……I am the LORD.” The 8th Commandment states: “You shall not steal” (Exodus 20:15); the 9th Commandment warns against “lying” (Exodus 20:16). Both are included in Leviticus 19:11. Respect for truth and property is the foundation for a just and orderly society.
  10. Do not be a Slanderer – Leviticus 19:16 (NIV) “Do not go about spreading slander among your people……I am the LORD.” “Liar and Talebearer” are a menace to public safety and peace, particularly if he or she is a lying witness in court.
  11. Do not Seek Revenge – Leviticus 19:18a (NIV) “Do not seek revenge or bear a grudge against one of your people……I am the LORD.” When someone offended us or hurt us, we need to seek clarification and not revenge. The word “grudge” (nafar) means literally “to watch for” and thus to bear malice in the heart towards the person who offended us. The Word of God commanded us not to do so – that is not to have grudge (or malice) in our hearts. 

Lawyer’s Response

The Lawyer was impressed by Jesus’ answer. Mark records that he spoke approvingly of His words – Mark 12:32-33 (NIV) “Well said, teacher, the man replied. You are right in saying that God is one and there is no other but Him. To love Him with all your heart, with all your understanding and with all your strength, and to love your neighbour as yourself is more important than all burnt offerings and sacrifices.” Thus, a critic of Jesus became His Admirers. In turn Jesus responded with words of kindness and hope – “When Jesus saw that he had answered wisely, He said to him, you are not far from the kingdom of God” (Mark 12:34a).

Loving our Neighbour as Ourselves (Second Commandment) (Matthew 22:34-40) (Part 1)

The Text

Matthew 22:34-40 (NIV) “Hearing that Jesus had silenced the Sadducees, the Pharisees got together. One of them, an expert in the Law, tested Him (Jesus) with this question: Teacher, which is the greatest commandment in the Law? Jesus replied: Love the Lord your God with all your heart and with all your soul and with all your mind. This is the first and the greatest commandment. And the second is like it: Love your neighbour as yourself. All the Law and the Prophets hang on these two commandments.” (Mark 12:28-31):

Love Neighbour

The Second Commandment is from an obscure Commandment in Leviticus 19:18b (NIV) “Love your neighbour as yourself.” (Matthew 22:39):

  • The Hebrew word translated “love” in Deuteronomy 6:4-5 describes an act of will characterised by dedication, commitment, and choice.
  • The Greek term used for “love” in Matthew 22:37-39 is the verb of intelligent, purposeful, committed love.
  • Putting both the Hebrews and the Greek terms together – Love is a Choice, commitment, dedication, intelligent, and purposeful.

Thus, “love God, love neighbour” is never a “half-hearted” commitment. It is a choice, commitment, dedication, intelligent and purposeful:

  • Jesus goes further and reinforces that “love for God” cannot be divorced from our “love for our neighbour,” by quoting Leviticus 19:18b, He places it alongside the First Commandment of “Love God.”
  • This is evidenced by the pairing of the Second Commandment (“love neighbour”) alongside the First Commandment in Mark’s account – “There is no commandment greater than these” (Mark 12:31b, NIV).
  • Jesus gives the Second Commandment – “Love your neighbour as yourself,” even though the Lawyer did not ask for it. The reason is that the First Commandment: “Love God” cannot be seen or understood without the demonstration – our love for our neighbour. Love is an active experience, not inactive and dormant.
  • In “loving our neighbours as ourselves” the best of us come forth in the very act of loving.
  • The New Commandment to “love one another” (John 13:34-35) helps us handle human relationships and treat people the way God treats us.

Both the Hebrew and the Greek make it clear that loving God and neighbour is a choice. This is evident by the fact that loving God and loving neighbours is used as an imperative (or command) in Matthew 22:37-39. To love God is not only to “have good feelings about Him,” but genuine love is a choice, involving the will as well as the heart, whether we feel good or not is secondary.

To love our neighbours as much as we love ourselves is a challenge – because people are flawed, imperfect, needy beings. Loving people is hard when they cannot (or worse, they refused) to return our love. It is even harder when they hurt us. But we must remember this: Loving people is a choice to be made and a command to be obeyed before it becomes a feeling to be felt. The feeling comes or it might never come. But we must still act in love.

A loving relationship involves: (1) Commitment and loyalty; (2) Trust and respect; (3) Knowing and sharing. This also permeates the New Testament – 1John 4:20-21 (NIV) “If anyone says, I love God, yet hates his brother, he is a liar. For anyone who does not love his brother, whom he has seen, cannot love God, whom he has not seen. And he has given us this command: Whoever loves God must also love his brother.”

Love of Self

Leviticus 19:18b (NIV) “Love your neighbour as yourself.” (Matthew 22:39). There is a clear relationship between “loving one’s neighbour” and “self-love” (acceptance of oneself). The Godly loves of self-come from knowing three things:

  • That we are God’s Creation – “Made in His image and likeness” (Genesis 1:26a).
  • That we are the “children of God” and the objects of His love – Romans 8:16 (NIV) “The Spirit Himself testifies with our spirits that we are God’s children.”
  • That “love of self” stirs a strong self-image, confidence, and assurance; this is pleasing unto the Lord

The measure of our “love of self” = “acceptance of ourselves” (Matthew 22:39) and not “lover of ourselves” (2Timothy 3:1-4) will be the measure we are able to love our neighbours.

To be continued….. Stay tuned…..

The Sabbath (7th Day Rest) & the Lord’s Day (Genesis 2:1-3; Revelation 1:10) (Part 2)

1.2 The Summary – The Day of Reflection

The 7th Day Rest (Sabbath) offers time for us to reflect on our lives, and to make necessary changes where we should. The 7th Day Rest (Sabbath) is necessary for us to order the private world of our inner lives in relationship to God; without that, our lives are shaped by outer demands that are constantly pressing upon us, draining our energy, blunting our sensitivities, and blurring our perspectives. So vital is the 7th Day Rest (Sabbath) that R. Paul Stevens reckons, “A weekly experience of Rest is fundamental to our regaining perspective and entering that Rest that is essential to personal, social and creational survival” (R. Paul Stevens, “Sabbath,” “The Complete Book of Everyday Christianity, eds.” Robert Banks and R. Paul Stevens, 853).             

1.3 The Lord’s Day (Sunday) – Morrow after the Sabbath

Both “the Feast of the Waving of the Sheaf of the Firstfruits” (Christ’s Resurrection – Matthew 28:1-10) and “the Feast of Pentecost” (Outpouring of the Holy Spirit & Birth of the Church – Acts 2:1-4) are to be celebrated on “the Morrow after the Sabbath,” thus, “A New Beginning” and “A New Day” – The Lord’s Day (Revelation 1:10) – bypassing the Weekly Sabbath. Under the Law Covenant, the Feast of the Waving of the Sheaf of the Firstfruits and the Feast of Pentecost shadowed forth the two Foundational Events of the New Testament Church:  

  • The Feast of the Sheaf of the Firstfruits (Leviticus 23:9-14) is waved on “the Morrow after the Sabbath” which is the First Day of the Week (Sunday), the Lord’s Day (Revelation 1:10) – the Day of the Resurrection of the Lord Jesus Christ (Matthew 28:1-10; 1Corinthians 15:20). The New Testament Believers worship the Lord Jesus Christ on the First Day of the Week (Sunday), the Lord’s Day (Revelation 1:10).
  • The Feast of Pentecost took place on “the Morrow after the Sabbath,” (Leviticus 23:15) on the First Day of the Week (Sunday), The Lord’s Day (Revelation 1:10).  The Day of the Outpouring of the Holy Spirit and the Birth of the Church (Acts 2:1-4). 

Jesus & Holy Spirit – Thus, two Persons in the Eternal Godhead, the Son of God (Jesus) and the Holy Spirit – by passed the Old Covenant Sabbath Day and acted on the First Day of the Week (Sunday) or “Morrow after the Sabbath,” – the two Foundation Events (Resurrection of the Lord Jesus Christ {Matthew 28:1-10; 1Corinthians 15:20}; and the Outpouring of the Holy Spirit and the Birth of the Church {Acts 2:1-4}), both took place on the First Day of the Week, the Lord’s Day (Sunday). It is for this reason (Resurrection of the Lord Jesus Christ {Matthew 28:1-10; 1Corinthians 15:20}; and the Outpouring of the Holy Spirit and the Birth of the Church {Acts 2:1-4}) that the Believer-in-Christ keeps the Lord’s Day (Sunday) and not the O.T. Sabbath.   

1.4 End of Sabbath Keeping

The very fact that “the Feast of the Waving of the Sheaf of the Firstfruits” (Resurrection of the Lord Jesus Christ {Matthew 28:1-10; 1Corinthians 15:20}), and “the Feast of Pentecost” (Outpouring of the Holy Spirit and the Birth of the Church {Acts 2:1-4}) were kept “the Morrow after the Sabbath” pointed to the end of Sabbath Keeping of the Mosaic Law (Exodus 20:11). This is in fulfilment of the Prophecy in Hosea 2:11 – The LORD said that He would “cause all her mirth to cease, her Feast Days, her new moons, and her Sabbaths, and all her solemn Feasts.”

Although Sabbath Keeping of the Old Testament ceased (Hosea 2:11), after the Resurrection of the Lord Jesus Christ (Matthew 28:1-10) and the Outpouring of the Holy Spirit on the Day of Pentecost (Acts 2:1-4), nevertheless, the benefits of the “the Creative-Principles in the Sabbath” continued:

  1. “Cease from Work.”
  2. “Rest-Day.”
  3. “Day of Grace.”
  4. “Day of Setting-apart.”
  5. “Day of Blessing.”
  6. “Day of Celebration.”
  7. “Day of God and man/woman in Partnership.;”
  8. “Day of Being and not Doing.”
  9. “Day of Refreshing”
  10. “Day of Weekly Cycle.”

These 10 Creative-Principles in the Sabbath (Genesis 2:2-3) have not been done away with, but applicable and continued in the “Christian’s Sabbath – The Lord’s Day” (Revelation 1:10).

Apostle Paul shows that the Sabbath in the Creation (Genesis 2:2-3) finds the fulfilment in the Lord Jesus Christ, and then spiritually fulfilled in the Church, in the Day of Pentecost, the Outpouring of the Holy Spirit and the Birth of the Church {Acts 2:1-4}:

  • Galatians 4:9-10 “But now after you have known God, or rather are known by God, how is it that you turn again to the weak and beggarly elements, to which you desire again to be in bondage? You observe days and months and seasons and years.”
  • Colossians 2:14 “Having wiped out the handwriting of requirements that was against us, which was contrary to us. And He (Jesus) had taken it out of the way, having nailed it to the cross.”

Thus, the N.T true Sabbath Rest is in Christ’s Finished Work (“It is Finished” – John 19:30) and in the Holy Spirit (Matthew 11:28-30; Hebrews 4:1-11). The Sabbath was the Sign and Seal of the Mosaic Covenant (Exodus 20:11). The New Testament Sign and Seal is the Holy Spirit (Ephesians 1:13-14; Ephesians 4:30; 2Corinthians 1:22):

  • The Lord’s Day (Sunday) is the Day of Rest.
  • The Holy Spirit is the Spirit of Rest (Acts 2:1-4).

Thus, for the Church and the Individual to return to the O.T. Sabbath (Exodus 20:11) is to come under the Old Covenantal Seal (Exodus 20:11). God does not take the Old Covenant Seal (Sabbath – Exodus 20:11) and put it on the New Covenant. The New Covenant Seal is the Holy Spirit:

  • Ephesians 1:13-14 “In Him (Jesus) you also trusted, after you heard the Word of Truth, the Gospel of your Salvation; in whom also, having believed, you were sealed with the Holy Spirit of Promise.”
  • Ephesians 4:30 “And do not grieve the Holy Spirit of God, by whom you were sealed for the Day of Redemption.”
  • 2Corinthians 1:22 “Who also has sealed us and given us the Spirit in our hearts as a guarantee.” 

Once, we, the New Testament Believers know which Covenant we are under then all confusion ceases in the Keeping of the Day? – New Covenant Believers keep The Lord’s Day (Sunday – Matthew 28:1-10; Revelation 1:10) and not the Mosaic Sabbath Day (Friday 6pm to Saturday 6pm).

1.5 The Lord’s Day

(Revelation 1:10; Matthew 28:1-10) – Sunday Day, “The Lord’s Day” (Revelation 1:10) is the time we spend with God, in Worship, not as a legalistic burden, but of the joy of encountering with the Lord Jesus Christ, by not making the rules of “The Lord’s Day” (Christian’s Sabbath) more important than the “Rest & Worship” that Christian’s Sabbath (“The Lord’s Day – Sunday” – Matthew 28:1-10; 1Corinthians 15:20), offers! We must ensure that “The Lord’s Day” (Christian’s Sabbath) serves God’s People rather than God’s People served the Christian Sabbath (“The Lord’s Day’), without undue concern for other Church’s business that might rob us of our communion with the Lord Jesus Christ, as commonly, Worship Services are peppered with the sound of cellular phones; also, numerous activities are crammed into “The Lord’s Day” (Christian’s Sabbath – Sunday), leaving little room for waiting upon/communing with the Lord Jesus Christ. 

Worship, at times, require us that we set aside time to wait and listen for God’s Voice – Psalm 46:10a “Be still and know that I am God” – and to respond to Him, appropriately. Spontaneous moments are common in Prophetic Worship. The art of waiting on The LORD seems to be lost, today, in many Churches, because the prepared programs, though important, have consumed all the moments, in the Worship Services. Silence is more the result of our Awe and Wonder we experience in God’s Presence rather than being an expression of Worship by itself. Not all waiting upon The LORD to be in silence – sometimes we wait upon The LORD with the musical instruments play quietly, while we wait to hear Him (God) speaks. Revelational knowledge of God is discovered in our stillness, before Him – Psalm 46:10 “Be still and know that I am God. I will be exalted among the Nations. I will be exalted in the earth!” – discovering the delights and the joy of His (God’s) Presence!

The Sabbath (7th Day Rest) & the Lord’s Day (Genesis 2:1-3; Revelation 1:10) (Part 1)

1.0 The Statement

Genesis Chapter 2 introduces a series of “firsts” that are important to us if we want to build our lives on the basics God has put into His Creation:

  1. 7th Day Rest (Sabbath) – Genesis 2:2 (NKJV) “And on the seventh day God ended His work which He had done, and He rested on the seventh day from all His work which He had done.” God Himself does not need the “7th Day Rest” but He instituted it for His Creation (Mankind). Also, the “7th Day Rest” (Sabbath) is one of the three Institutions that were established by God for all Humanity.
  2. Work – God instituted Work – Genesis 2:15 (NKJV) “The LORD God took the man and put him in the Garden of Eden to tend and keep it.”
  3. Marriage – God instituted and conducted the first marriage in the Garden of Eden – Genesis 2:22-23a (NKJV) “Then the rib which the LORD God had taken from man He made into a woman, and He brought her to the man. And Adam said: ‘This is now bone of my bones and flesh of my flesh.”

These three Institutions (7th Day Rest; Work; and Marriage) were instituted before the entrance of Sin (Genesis Chapter 3), and therefore, are part of God’s Design for all people.

1.1 The Creation Principles

The 7th Day Rest (Sabbath) is an institution established by God at Creation or “a Creation Ordinance” – Genesis 2:2-3 (NKJV) “And on the seventh day God ended His work which He had done, and He rested on the seventh day from all His work which He had done. Then God blessed the seventh day and sanctified (set-apart; made holy) it, because in it He rested from all His work which God had created and made.”

  1. Sabbath (7th Day Rest) – The word “Sabbath” comes from the Hebrew word “Shabbat” which means “to cease working, to rest” and is related to the Hebrew word for “seven;” the “seventh-day” is mentioned three times in Genesis 2:2-3.    
  2. Rest-Day – The 7th day was God’s instituted “Rest-Day” (Sabbath) – Genesis 2:2-3” And He rested on the seventh day…….He rested from all His works.” This is the first Sabbath (7th Day Rest); God does not need rest – Isaiah 40:28b (NKJV) “The everlasting God, the LORD, the Creator of the ends of the earth, neither faints nor is weary.” Therefore, Sabbath (7th Day Rest) was created for us – Mark 2:27 (NKJV) “And He (Jesus) said to them, ‘the Sabbath was made for man and not man for the Sabbath.” The Principle is that God not only ordained work (Genesis 2:15) but also rest (Genesis 2:2-3).
  3. Day of Grace – The 7th Day Rest (Sabbath) is in “the period of grace” that is, 2,500 years before the institution of the Mosaic Law (Ten Commandments).
  4. Day of Setting-Apart – The 7th Day Rest (Sabbath) is a special day because God sanctified (“set-apart; makes Holy”). God sanctified (set-apart) the 7th Day (Sabbath) for special purpose. God marked out the Seven-day Week and set aside one day for Himself, not that He needed rest but for Humanity.
  5. Day of Blessing – “The Rest” instituted by God in the Creative Week is a fundamental need of Humanity – Genesis 2:3a (NKJV) “Then God blessed the seventh day;” that God blesses the Sabbath (7th Day Rest) – Genesis 2:3a (NKJV) “Then God blessed the seventh day.” The very act of God blessing the 7th Day of Creation signifies “a particularly mysterious gracious turning towards His Creation” (Gerhard Von Rad, “Old Testament Theology,” Vol.1. 147). God’s blessings included economic prosperity, strength, a fruitful yield and tranquility and safety in our family and Nation, as shown in God’s Promise to the Nation of Israel based on the Sabbatical Law (Leviticus 25:18-22).
  6. Day of Celebration –The 7th Day Rest (Sabbath) is the climax of the Creative Week, and God takes great delight in His Work with the commendation “it was good” (Genesis 1:4, 10, 12, 18, 21, 25), for the other aspects of Creation and  “it was very good” (Genesis 1:31), in the culmination of His Creation – The word “good” (Heb: “tob”) means “it is a joy and a delight.”  The Universe as God’s Handiwork is a joy and delight as borne out in the experience of the “Person’s Wisdom,” personified in Proverbs 8:22-31, as the Craftsman in the Creation of the Universe – The joy of creating and the joy of existence – “God, the Maker and man, the Creator’s delight” –  “Then I was beside Him as the Master Craftsman; and I was daily His delight, rejoicing always before Him, rejoicing in His inhabited world, and my delight was with the sons of men” (Proverbs 8:30-31, NKJV).
  7. God & Man in Partnership – Not only does God enjoy His Creation (Genesis 2:2-3), He pronounces a day on which man may also join Him in finding joy and delight in His Works, as shown Psalm 92, which is a devotion to 7th Day Rest (Sabbath) Celebration – Title: “A Psalm or Song for the Sabbath Day,” expresses rapturous praise to God for “the works” of God’s Hands (Psalm 92:4), which refers to the Creation.
  8. Important of Being – Adam and his wife were created on the 6th Day of Creation – Genesis 1:27-31 (NKJV) “So God created man in His own image; in the Image of God, He created him; male and female He created them…….Then God saw everything that He had made and indeed it was very good. So the evening and the morning were the sixth day.”
    • Adam and his wife experienced REST on the first day of their existence as God rested on the Seventh Day of the Creative-Week – Genesis1:31b & Genesis 2:2-3 (NKJV) “Then God saw everything that He had made and indeed it was very good. So the evening and the morning were the sixth day. And on the seventh day God ended His work which He had done, and He rested on the seventh day from all His work which He had done. Then God blessed the seventh day and sanctified (set-apart; made holy) it, because in it He rested from all His work which God had created and made.” God the Creator shares His rest, freedom and joy with Adam and his wife on the 7th Rest Day (Sabbath).   
    • In this respect, God communicates to Humanity that “being” is more important than “doing” (work), even though work is important, because work comes later in Genesis 2:15 “Then the LORD God took the man and put him in the Garden of Eden to tend and keep it” (NKJV).  
    • Abraham Joshua Heschel, a Jewish Theologian states, “that man is not created as a beast of burden who is merely encouraged to rest in order to enhance the efficiency of his work” (Abraham Joshua Heschel, “The Sabbath: Its Meaning for Modern Man,” pg.14). God’s Act in Genesis 2:2-3 implies that the Person should be free from striving for happiness through performance and achievement (work & prosperity) as an end in them!
    • The culture of today encourages “doing & achieving” over “being” because the culture measures the Person’s worth by his achievement and rise in Corporate Ladder, whereas God values and celebrates over the Person and Life, instituting “REST” in His Creative Week (Genesis 2:2-3).
    • God, in instituting the 7th Day Rest (Sabbath), in a real sense, the Person’s enjoyment of God is far more important than his accomplishment for God, as work for Adam was introduced later in Genesis 2:15, seen in respect of the 7th Day Rest (Sabbath) in God’s Creative Week (Genesis 2:2-3).
    •  David is called “a man after God’s heart” (1Samuel 13:14; Acts 13:22b) expresses this intimacy of the 7th Day Rest (Sabbath) with God in Psalm 27:4(NKJV) “One thing I have desired of the LORD, that will I seek: that I may dwell in the house of the LORD all the days of my life, to behold the beauty of the LORD and to inquire in His temple;” & Psalm 84:2(NKJV) “My soul longs, yes, even faints for the courts of the LORD; my heart and my flesh cry out for the living God.” David’s relationship with God is never in the utilitarian (functional) mode but in intimacy, the intention of the 7th Day Rest (Sabbath) of Genesis 2:2-3(NKJV) “And on the seventh day God ended His work which He had done, and He rested on the seventh day from all His work which He had done. Then God blessed the seventh day and sanctified (= set-apart; made holy) it, because in it He rested from all His work which God had created and made.”
  9. Refreshed – In Exodus 31:17, God explains the reason for His own Rest at Creation, not that God needed Rest, but it is revealed for our sake – “On the Seventh Day He (God) rested, and was refreshed” (Exodus 31:17, KJV).
    • The word “refreshed” (Heb: “napas”) means “to breathe freely” and according to Abraham Joshua Heschel, the Jewish Theologian, the word “refreshed” means “a soul:” the implication is that without rest, man works like “a soulless” machine and even a machine does break down.
    • Rejuvenating – The word “refreshed” also means “rejuvenated” – Cessation from regular work once a week has an all-important function of rejuvenating the Person, bringing restoration of life and health. There is a need for us to take a break once a week in order to be refreshed and to gain new perspectives.
    • The 7th Day Rest (Sabbath) is a day of “detaching” from things and the practical affairs of life, and an “attaching” to our Creator, God. 
  10. Weekly Cycle – The Weekly Cycle of 6 days of work followed by a day of rest was set in place by God Himself – Genesis 2:2-3 (NKJV) “And on the seventh day God ended His work which He had done, and He rested on the seventh day from all His work which He had done. Then God blessed the seventh day and sanctified (= set-apart; made holy) it, because in it He rested from all His work which God had created and made.” This “Seven-day-Cycle” in God’s Creative Principle is the Universal Reality in the Calendars world-wide. God blesses and set-apart (“sanctified”) the 7th Day Rest (Genesis 2:2-3), and He (God) intended the 7th Day to be set apart in special way as the Day of Rest for all people. And since we are made in God’s Image (Genesis 2:27), it is reasonable that all People should emulate God by working six days and rested on the 7th Day. Thus, the “Sabbath-observance” (7th Day Rest) is based on Divine Principle of Genesis 2:2-3.

To be continued….. Stay Tuned…..

Prayer for those in Authority (1 Timothy 2:1-8) (Part 5)

1.8 Christ the Ransom

1Timothy 2:6-7 “Who gave Himself a ransom for all, to be testified in due time.” Five truths about Christ‘s Redemptive Price can be gleaned from 1Timothy 2:6:

First, Christ’s Ransom is a Gift. The verb “gave” (ho dous) looks back to the Death of Christ on the Cross. God the Father gave His Son out of Love (John 3:16), and so does the Son. His death was His (Christ’s) Free-Will.

Second, Christ gave “Himself” (heauton). He is both the Giver and the Gift. At the Cross, Christ was both the Priest and the Sacrifice. In the construction of the Church, Christ as the Builder laid Himself as the Foundation Stone. He (Christ) “loved the church and gave Himself for it” (Ephesians 5:25).

Third, Christ is the “Ransom” (antilutron). The Doctrine of Biblical Redemption draws much of its language from term used in the Ancient Slave Markets. Sinners thus are Slaves to their Sin (John 8:34):

  • Christ bought (agorazó) Sinners and paid the Purchase Price with His (Christ’s) Blood for the Sinful Humanity – Ephesians 1:7 “In Him (Jesus) we have redemption through His Blood, the forgiveness of sins, according to the riches of His grace.” (Colossians 1:14; 1Corinthians 6:20; 2Peter 2:1; Revelation 5:9).
  • Christ also bought us out of (exagorazó) their spiritual bondage (Galatians 3:13; 4:5).
  • Redemption – We have been Redeemed from both the Law and the Curse. He (Christ) then set us free (lutroó; Titus 2:14; 1Peter 1:18).
  • Ransom – The term “Ransom” is a compound word, built upon this concept (lutron) and the preposition “in the place of” (anti). Although this is the only verse where the noun occurs in the New Testament, the combination does appear elsewhere. Christ declares that He came to give His Life “a ransom for man” (lutron anti pollón; Matthew 20:28; Mark 10:45).

Fourth, Christ is the Substitute “for all” (huper pantón). The two Greek prepositions (anti and huper) show that Christ died on behalf of all and in the place of all. The universal scope of the statement is supported by the term “all,” which is used throughout this passage to refer to all people (1Timothy 2:1,4,6). There is a difference, however, between the provision of Universal Redemption and the Individual appropriation of it by faith.

Fifth, Christ’s Death fulfilled the Prophetic Purpose of Redemption – “To be testified in due time.” In the Garden of Eden, God announced that the Seed of the Woman would bruise the head of Satan (Genesis 3:15). The Line of the Promised Redeemer thus extended from Adam to Abraham to David to Christ (Luke 3:23-38). In the Fullness of Time, God then “sent forth His Son, made of a woman, made under the law. To redeem them that were under the law, that we might receive the adoption of sons” (Galatians 4:4-5). 

1.9 Paul’s Authority

1Timothy 2:7(KJV) “For this I am ordained a preacher, and an apostle (I speak the truth in Christ, and lie not), a teacher of the Gentiles in faith and verity.” As a final proof that the Church must Pray for all men and for those in Authority, Paul appeals to his own appointment by God (1Timothy 1:1) to be a “herald” (NIV) and an Apostle whose distinctive Commission made him a Teacher of the Gentiles (Acts 22:21; Ephesians 3:1ff).  Between God’s Will and the Faith of men stands the necessary witness of a Christian. Paul knew this truth, and thus burdened with an Evangelistic concern, he “strive to preach the Gospel not where Christ was Named” (Romans 15:20). God had ordained both the means and end of the Gospel. In this verse, Paul described his Ministry in 3 Ways:

1.9.1 As a Preacher

As a “Preacher” (kérux), Paul preached God’s Word (2Timothy 4:2). He understands the logic of Evangelism: “For whosoever shall call upon the Name of the Lord shall be saved. How then shall they call on Him in whom they have not believed? And how shall they believe in Him of whom they had not heard? And how shall they hear without a Preacher? And how shall they preach, except they be sent?” (Romans 10:13-15).

Wuest states, “The Imperial Herald would enter a town on behalf of the Emperor and make a public proclamation of the message which his Sovereign ordered him to give, doing so with such formality, gravity, and authority as must be needed.” Throughout his three Missionary journeys, Apostle Paul did just that.

1.9.2 As an Apostle

Paul knew that he was called to be an Apostle (apostolos), one who had seen the Resurrected Christ and who had been Commissioned by Him (Jesus) to Preach and Lay the Foundation of the Church Age (1Corinthians 9:1-2; Ephesians 2:20).  

Timothy also knows that Paul was an Apostle. Thus, the emphatic affirmation was expressed for the benefit of the Ephesians Church and the Adversaries (“I speak the truth in Christ and lie not”). Constrained by the Holy Spirit, He (Christ) often had to appeal to God for His Confirmation of the Apostolic Witness (Romans 9:1; 2Corinthians 11:31; Galatians 1:20).

1.9.3 As a Teacher

Paul Catechised after he Evangelised (Matthew 28:18-20). The process of Discipleship involves constant instruction. The object of Paul’s Teaching was to the Gentiles (ethnón) although Paul ministered in Synagogues to numerous Jewish Audiences, his main effort was with the Gentile World (Acts 13:46-48; Luke 14:27). He started that he was “the Minister of Jesus Christ to the Gentiles, ministering the Gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Spirit” (Romans 15:16). Other Apostles recognised Paul’s Unique Ministry to the Gentiles (Galatians 2:7-9).

The sphere of Paul’s Teaching was “in faith and verity” (en pistei kai alétheia). He wanted people both to believe and to understand what he (Paul) proclaimed. The word “verity” is actually translated as “truth” (1Timothy 2:4). It is the “belief of the truth” that saves the Sinner (2Thessalonians 2:13). Faith is the means, and truth is the content. The Legalists, unfortunately, were proclaiming a Religion of Works.

1.10 The Attitude in Prayer

1Timothy 2:8 (KJV) “I will, therefore, that men pray everywhere, lifting up holy hands, without wrath and doubting.”

At all Time – The verb, Pray (prosuchesthai) stresses constant Prayer. D Edmond Hiebert argument “The men only are to lead in public prayer.” That strict interpretation is difficult to maintain dogmatically. All Christians, including women, must grow in the spiritual life. Women as well as men need to “Pray without ceasing” (1Thessalonians 5:17).  

In all Places – The Adverbial Phrase “everywhere” literally reads “in every place” (en panti topói). The general view of the meaning to include both Public Prayer and Private Prayer in all Geographical Locations (1Corinthians 1:2; 1Thessalonians 1:8). Three Essentials of Effective Prayer:

1.10.1 Holy Hands

It is not enough to Pray; it must be done in the right way. Prayer must issue from the humble heart of the Christian in Fellowship with God and with one another. The phrase “lifting up holy hands” could indicate a physical posture or an inner attitude. Prayer Postures could be: 

  • Outstretched Arms – David and Solomon (1Kings.8:22; Psalm 28:2; Psalm 63:4; Psalm 134:2).
  • On our Knees – Daniel was on his knees facing toward Jerusalem (Daniel 6:10).
  • Sitting – David sat before the LORD (2Samuel 7:18).
  • Bowing – Eliezer bowed his head in Worship (Genesis 24:26).
  • Fall on our face – Abraham fell on his face on the ground (Genesis 17:3).
  • Eyes Downcast – The Repentant Publican stood with his eyes downcast (Luke 18:13).
  • Lifted eyes – Our Lord Jesus Christ lifted His eyes toward Heaven in His Intercession (John 17:1).

The use of the figure “lifting up holy hands” is dramatic and instructive. This is the only place in the New Testament where this figure is employed of Prayer. Prayer Postures should not be ritualistic but rather spontaneous manifestation of our Prayerful Attitude.

The adjective “holy” (hosious) denotes a spiritual quality and hands (cherias) are “symbolic of daily life.”  Holy hands could also indicate an unpolluted spiritual life. David equates his righteousness with the cleanness of his hands – 2Samuel 22:21 “The LORD rewarded me according to my righteousness; according to the cleanness of my hands hath He recompensed me.” 

David later asked this rhetorical question: “Who shall ascend into the hill of the LORD? Or who shall stand in His holy place? He that hath clean hands, and a pure heart, who hath not lifted up his soul unto vanity, nor sworn deceitfully” (Psalm 24:3-4).  Only Christians whose lives manifest practical righteousness and holiness should be allowed to lead in Public Prayers. Christians living openly in sin have no place to lead in public prayers, as David confirms “If I regard iniquity in my heart the Lord will not hear me” (Psalm 66:18). 

The “without wrath and doubting” partly explains what is involved in having “holy hands.” The words show that a Christian must be right in his relationships both to man and to God.

1.10.2 Without Wrath

The term “wrath” (orgés), focuses on emotional anger vented on men, both Christians and non-Christians. It is the second essential, and it requires that we be on good terms with one another Even though the petitioner has been wronged by others, he must put off that natural sinful response of anger before he goes into the presence of God (Colossians 3:8). Jesus warns that such inner fury must be replaced by the spirit of reconciliation (Matthew 5:21-26). A Christian must be “slow to wrath: for the wrath of man worketh not the righteousness of God” (James 1:19-20):

  • Jerry Taylor remarks: “Anger is a perfect alienation of the mind from prayer.”
  • Bernard: “In our prayers we leave our differences behind us.”

1.10.3 Without Doubting

The term “doubting” = “disputing” (dialogismou), is the opposite of inner confidence. Instead of having faith, a Christian doubt when he has sceptical criticism of God’s control over his life. He carries on a mental dialogue about the outcome of his prayer. It is possible that the disputation may extend to argument with fellow Christians about the programs within the local church. In that sense, doubting disrupts the spiritual unity and the effectiveness of the Body of Christ. Paul cautioned, “Do all things without murmuring and disputing” (Philippians 2:14; same word as “doubting”).  Our Lord Jesus Christ teaches the same truth in Mark 11:24-26. If we spent more time preparing to pray and getting our hearts right before God, our prayers would be more effective.

Prayer for those in Authority (1 Timothy 2:1-8) (Part 4)

1.6 The Goals of the Prayer Ministry

1Timothy 2:4 “Who will have all men to be saved, and to come unto the knowledge of the truth.” The first goal is the “saving purpose” for mankind. Apostle Paul says that “God our Saviour……will have all men to be saved.” Prayer for the “Lost-Souls” is based on Christ’s Redemptive Work. The mention of the Divine Title “Saviour” causes Paul to introduce a relative clause that began with the pronoun “Who” (hos). This feature forms the transition from the First Section (1Timothy 2:1-3) of this passage to the next (1Timothy2:4-7). The Second Half of the Passage reveals a genuine concern for the “lost-souls” by the Father, the Son, and the Holy Spirit through Paul.

God’s Will be both simple and complex. He works “all things after the counsel (boulên) of His Own will” (thelêmatos – Ephesians 1:11). All things, including Creation, Redemption, and Judgement, are encompassed by the Divine Decree. For purpose of understanding, however, God’s Will can be classified in three ways:

  • His Decretive Will – Expresses God’s Unconditional Purpose, it gives Him pleasure and it is always carried out because it is dependent only upon Him for its fulfilment (Isaiah 14:24,27).
  • His Perceptive Will – States His Conditional Purpose. The performance of His Moral Will is dependent upon the obedience of man for its fulfilment. The Ten Commandments and the desire to save reveal God’s Moral, Perceptive Will. Man willed to do what God has Willed. Unfortunately, both Believers and Unbelievers have willed not to obey God.
  • His Permissive Will – Allows sin and evil to occur. God is not morally responsible for the sinful actions of men and the consequences of those acts. Such rebellion gives God no pleasure (Psalms 81:12; Acts 14:16; Romans 1:24).

God’s Will in 1Timothy 2:4 points to His Moral, Perceptive Will. The verb “Will” (thelei) indicates a “desire springing out of the emotions or inclinations, rather than out of deliberation (boulomai).” It reveals God’s intense concern for the Salvation of the Lost Souls. God’s Perceptive, Redemptive will has 2 Purposes:

1.6.1 Salvation

1Timothy 2:4a “All men to be saved,” the verb literally reads, “who wills all men to be saved” Paul writes that God’s Will is to save all man, but also man must will to experience Salvation. God does not impose His Redemptive Plan upon Unwilling Persons. To obey the appeal to believe, man must actively exercise his will (Acts 16:31). The group “all men” includes the entire World of Lost Humanity (1Timothy 2:1). Christians can pray for all men to be saved because Divine Provision has been made for all to experience Salvation (John 3:16; 12:32; 1John 2:2).

1.6.2 Truth

1Timothy 2:4b “All men come unto the knowledge of the truth.” God works in and through man’s will to gain the assent of man’s will without violating its moral accountability.

  • The goal is the “knowledge of the truth.” The noun “knowledge” (epignósin) denotes a thorough understanding. It is used not the simple word for knowledge but the compound form which seems to mean growing knowledge or perception. William’s rendering: “to come to an increasing knowledge of the truth.” (Charles B. Williams, “The New Testament, A Private Translation in the Language of the People,” Moody Press, 1949).
  • Unbelievers do not become Believers through ignorance. They must have basic knowledge of God’s Redemptive Facts. These facts are contained in the “truth” (elétheia), which is outlined in the 1Timothy 2:5-7:
  • The Oneness of God, the necessity of the Divine-Human Mediator, the Death, Burial and the Resurrection of Jesus Christ, and the appropriation of Salvation by Faith. The word “truth” occurs 14 times in the Pastoral Epistles (1Timothy 3:15; 4:3; 6:5; 2Timothy 2:15,18; 3:8; 4:4; Titus 1:14).

Redemptive Truth centres in the Person of the Lord Jesus Christ. He declared: “I am the way, the truth, and the life; no man cometh unto the Father, but by Me” (John 14:6). Knowledge of such truth sets men free from their bondage of sin (John 8:32; 2Thessalonians 2:13-14). The possession of Eternal Life is synonymous with knowing God and Christ through the Redemptive Experience (John 17:3). Paul was willing to repudiate his proud, self-righteous life for “the Excellency of the Knowledge of Christ Jesus” (Philippians 3:8).

Thus, prayer is part of God’s Plan for reaching the Lost World. Christians have the responsibility of Praying for the Lost Souls (Romans 10:1) and making ourselves available to share the Gospel with others.

1.7 Christ the Mediator

1Timothy 2:5“For there is one God, and one mediator between God and men, the Man, Christ Jesus.” The conjunction “for” (gar) introduces the explanation of Redemptive Truth. The emphasis also switches from the Father to the Son. Christ, as the Mediator, the attention is on the Son’s Person, whereas as the Ransom, the focus is on Christ’s Work, as the Mediator – Three Concepts are enumerated:

First, there is only “One God” with three Persons in the Godhead (Father, Son {Jesus} and the Holy Spirit – God alone has the Sovereign Prerogative to determine the Proper Access into His (God’s) Presence (Deuteronomy 6:4-5).

Second, Christ, is the “One Mediator between God and men.” A Mediator is an Umpire. Wuest observes that a Mediator is “One who intervenes between two, either in order to make or restore peace and friendship, or to form a compact or ratify a covenant.”  The necessity of the Mediator can be seen in the gulf between the Holy God and the Sinful Humanity. When God created Adam and Eve, there were Fellowship; however, in their (Adam’s & Eve’s) disobedience, they fled from God’s Presence (Genesis 3:7-8). Man, not God, needs Reconciliation (Romans 5:10; 2Cor.5:19). 

Third, the One Mediator is the “Man Christ Jesus.” The absence of the definite article “the” before the noun “Man” stresses that Christ is the Perfect God-Man. Christ has the same human nature as all others (Hebrews 2:14,16), except Christ is without Sin (2Corinthians 5:21; Hebrews 4:15; 1Peter 2:22; 1John 3:5) – Christ, the God-Man is very Man of very man. Men needed the God-Man, Christ Jesus to represent us. The phrase affirms that the Mediator had to be both Divine and Human in order to represent the interests of the two Parties. Then only person who could bring both man and God together He (Christ) had to be both God-Man.

In his concern Job confessed: “For he is not a man, as I am, that I should answer him, and we should come together in judgement. Neither is there any daysman (mediator) between us, that might lay his hand upon us both” (Job 9:32-33). The word “Daysman” connotes a “Mediator” and is so translated in the Septuagint by the same word Paul uses in 1Timothy 2:5. Job longs for Someone who understands both God and man and who will draw them together. Ultimately this is what our Lord Jesus Christ does. But Job desires some man in his own time who has “eyes of flesh” and who can sympathise with his human weakness. This longing increases as the Book of Job progresses (Job 9:32-33; 10:4-5, 8-10; 13:21-22; 16:21; 23:3).  Job’s desire of “Daysman” was Christ who placed His hands on both God and man. Christ thus becomes the Mediator (mesités) of the New Covenant ratified by His Shed Blood (Hebrews 8:6; 9:15; 12:24).

To be continued….. Stay Tuned…