QUALIFICATIONS part 5
“He must also have a good reputation with outsiders, so that he will not fall into disgrace and into the devil’s trap.”
I Timothy 3:7
We end our study today in I Timothy by looking at one more qualification for being an ‘episkope’. Before we do, let us once again define this word. The Greek word ‘episkope’ means an elder or bishop. However, we also found this same word has a little deeper meaning to it and is defined as the act by which God looks into and searches out the ways and deeds, or character, of man. With these definitions fresh in our mind, we read that the ‘episkope’ must have a good reputation with outsiders. Let us now define what this means.
The word here for ‘good’ is the same word used for ‘well’ in verse 4. This is the word KALOS, meaning to leave no room for blame. The word for ‘reputation’ is the Greek word MARTURIA, which means testifying, or what one testifies as if before a judge. In seeing these words in their original language, we read that the ‘episkope’ must also have a blameless testimony with unbelievers. But how can this be as no person has ever been without sin except for Christ? While this may be something we cannot fully obtain, we do have a way. It is only because of the sacrifice of Christ that we even have the chance to stand before the throne of judgment and be seen as clean. It is His sacrifice that becomes our testimony. And how is the enemy defeated? In Revelation 12:11 we read that, “They overcame [the enemy] by the blood of the Lamb and by the word of their testimony.” Our blameless reputation comes as a result of the price Jesus paid for us, our accepting His price, and our denouncement from the enemy.
But why is this good reputation needed? It is needed so that we do not fall into disgrace and the enemy’s trap. The ‘episkope’ is not to fall, EMPIPTO, into disgrace, ONEIDISMOS. ‘Oneidismos’ is defined as reproach, from the root word ONEIDIZO, meaning to be cast into one’s teeth. Paul is stating here that a good reputation is needed so that we do not fall into the teeth of the enemy, because it is then he will chew us up. We probably have all been there, or close to there, where our actions did not match our words and we were the enemy’s snack. But he also urges this so that we do not fall into the enemy’s trap. This is the Greek word PAGIS, meaning a noose, snare, entanglement. It also means the allurement to sin by which the devil holds us bound. I venture to say we have all been here as well.
As we close the book on the qualifications found in I Timothy 3 alone, I want us to consider how this verse relates not only to the minister, but also to the one whose character is being searched. Whether we ever step into ministry or not, we are called to be witnesses. We are to reflect God’s ways so that people will be drawn to a personal relationship with Christ. When our example is poor, we can never be a ‘kalos’ witness. But when our example reflects these words of Paul, we then hold a greater chance of allowing our actions to speak. If it is true that a picture is worth a thousand words, then I want my picture to be worth something. I want my lifestyle, pulpit or not, to speak volumes of God and in the end draw others to Him. How about you? Pulpit or not, will you step up and be an ‘episkope’?
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Sunday, April 28, 2013
Saturday, April 27, 2013
QUALIFICATIONS part 4
“He must not be a recent convert, or he may become conceited and fall under the same judgment as the devil.”
I Timothy 3:6
We continue on in our study today about the qualifications of being an ‘episkope’ and find ourselves staring into the words of conversion. It is here Paul writes that an ‘episkope’ must not be a recent convert. In my original opinion, I believed this may be one of the first qualifications we have looked at that could be more aimed at the minister as opposed to the general sense of the word. Here is why I thought this. While pride is a factor for each person and at any stage of one’s life, my thinking was that ministers tended to struggle with the sin of pride more. Ministries are built, congregations swell, funds pour in, and the list goes on. How could these items not go to the minister’s head? But how can they also not go to ours who are not in a pulpit position? So then, before I make any more assumptions, let us see how this truly does translate from the Greek.
The ‘episkope’ must not be a ‘recent convert’, or a novice as is stated in the King James Version. In the Greek this is the term NEOPHUTOS, meaning newly planted. To break the word down further, it is a merge of the words NEOS, meaning new or youthful, and PHUO, meaning to puff, blow, or swell. In essence, the ‘episkope’ must not be one who is newly blown on, and I would venture to say this blowing is the conversion to the belief in God. But why is Paul stating that he must not be a fresh convert? The obvious reason is that his understanding of the Word may be lifted or slightly off base still. As a baby believer, the depth of one will not be as deep as one who has been studying God’s Word longer. This is not to same that the fire on the new believer is not enough to spark the fire of others, but simply that in relation to the ‘episkope’ teaching the Word, he may not be ready for the qualification yet.
Another reason, and the reason Paul alludes to here, is based on pride. The fresh convert may become conceited and filled with pride. As I was studying I found these terms related to each other. To ‘become conceited’ is the Greek word TUPHO, meaning to make smoke. But as the verse continues in the Greek, the new convert can move from TUPHO to TUPHOO, from making smoke to being enveloped in smoke, or enveloped in pride and self-conceit. Simply put, the new believer can be lacking true depth is his walk with God still that his theology is his own understanding, and furthermore, he begins to teach his theology as truth. This is where many preachers, both new and old, fall. The pride of their belief is taught, but is never truly the truth of God.
Paul lastly gives warning here, saying that the new believer who is put behind the pulpit can run the same risk of falling as the devil. This term ‘fall’ is not only the falling down or falling off something, but is the word EMPIPTO, which also includes being trapped in or under something. That something is judgment, KRIMA, translated as condemnation or damnation. As we consider what we know of the devil, it was his pride that became his downfall (Ez 28:16-17). It is also pride that he uses as his chief weapon. He used it with Eve in the garden, he tried to use it as a temptation with Christ, and he will surly enough try to use it with anyone else.
So while we can see this qualification and warning of Paul fits for the ministry definition of ‘episkope’, does it also fit in the broad sense of the one being searched by God? I venture to say yes. I have been a believer since the age of five, a total of thirty-three years now, and I can honestly say that not one day goes by where in some manner I still do not struggle with pride. I struggle with pride at work and my ability to daily meet my goals while others do not. I struggle with pride when I learn a new tidbit that others do not know. I struggle with pride in how I handle my money, how I look, and how I function, just to name a few. But in all these areas God continues to humble me. And I am glad He does, because if I ever get too big for my britches, I want Him to deflate me. While I may not be a recent convert spiritually, I can be a recent convert in areas of life. To say I have the authority of NASA when I simply read something off the internet about the moon is absurd. Yet it happens all the time. And because it happens, I need to consider this qualification.
“He must not be a recent convert, or he may become conceited and fall under the same judgment as the devil.”
I Timothy 3:6
We continue on in our study today about the qualifications of being an ‘episkope’ and find ourselves staring into the words of conversion. It is here Paul writes that an ‘episkope’ must not be a recent convert. In my original opinion, I believed this may be one of the first qualifications we have looked at that could be more aimed at the minister as opposed to the general sense of the word. Here is why I thought this. While pride is a factor for each person and at any stage of one’s life, my thinking was that ministers tended to struggle with the sin of pride more. Ministries are built, congregations swell, funds pour in, and the list goes on. How could these items not go to the minister’s head? But how can they also not go to ours who are not in a pulpit position? So then, before I make any more assumptions, let us see how this truly does translate from the Greek.
The ‘episkope’ must not be a ‘recent convert’, or a novice as is stated in the King James Version. In the Greek this is the term NEOPHUTOS, meaning newly planted. To break the word down further, it is a merge of the words NEOS, meaning new or youthful, and PHUO, meaning to puff, blow, or swell. In essence, the ‘episkope’ must not be one who is newly blown on, and I would venture to say this blowing is the conversion to the belief in God. But why is Paul stating that he must not be a fresh convert? The obvious reason is that his understanding of the Word may be lifted or slightly off base still. As a baby believer, the depth of one will not be as deep as one who has been studying God’s Word longer. This is not to same that the fire on the new believer is not enough to spark the fire of others, but simply that in relation to the ‘episkope’ teaching the Word, he may not be ready for the qualification yet.
Another reason, and the reason Paul alludes to here, is based on pride. The fresh convert may become conceited and filled with pride. As I was studying I found these terms related to each other. To ‘become conceited’ is the Greek word TUPHO, meaning to make smoke. But as the verse continues in the Greek, the new convert can move from TUPHO to TUPHOO, from making smoke to being enveloped in smoke, or enveloped in pride and self-conceit. Simply put, the new believer can be lacking true depth is his walk with God still that his theology is his own understanding, and furthermore, he begins to teach his theology as truth. This is where many preachers, both new and old, fall. The pride of their belief is taught, but is never truly the truth of God.
Paul lastly gives warning here, saying that the new believer who is put behind the pulpit can run the same risk of falling as the devil. This term ‘fall’ is not only the falling down or falling off something, but is the word EMPIPTO, which also includes being trapped in or under something. That something is judgment, KRIMA, translated as condemnation or damnation. As we consider what we know of the devil, it was his pride that became his downfall (Ez 28:16-17). It is also pride that he uses as his chief weapon. He used it with Eve in the garden, he tried to use it as a temptation with Christ, and he will surly enough try to use it with anyone else.
So while we can see this qualification and warning of Paul fits for the ministry definition of ‘episkope’, does it also fit in the broad sense of the one being searched by God? I venture to say yes. I have been a believer since the age of five, a total of thirty-three years now, and I can honestly say that not one day goes by where in some manner I still do not struggle with pride. I struggle with pride at work and my ability to daily meet my goals while others do not. I struggle with pride when I learn a new tidbit that others do not know. I struggle with pride in how I handle my money, how I look, and how I function, just to name a few. But in all these areas God continues to humble me. And I am glad He does, because if I ever get too big for my britches, I want Him to deflate me. While I may not be a recent convert spiritually, I can be a recent convert in areas of life. To say I have the authority of NASA when I simply read something off the internet about the moon is absurd. Yet it happens all the time. And because it happens, I need to consider this qualification.
Friday, April 26, 2013
QUALIFICATIONS part 3
“He must manage his own family well and see that his children obey him with proper respect. (If anyone does not know how to manage his own family, how can he take care of God’s church?)”
I Timothy 3:4-5
This weekend will mark five years since my divorce was made official. The time has flown by in many instances over the years. I have had both ups and downs, both loss and gain, but in the end I consider who I am now and am pleased. I am not fond of the fact that divorce still stains my past, but I am pleased that even with this stain God continues to shape and form me into the man He desires. But thinking about my divorce brings to mind once more the words spoken by a pastor to me a few years back. In his understanding of the pastoral epistles I would never be able to be a minister. If I remarried, he understood it as me having more than one wife, thus being an error. But greater than that belief was his next comment. “Divorce stems from a man who cannot take care of his affairs in the home, and if you cannot keep your wife, you cannot keep a church.”
Now while I agree that order in the home is beneficial, I could argue and say that there are a great number of pastors whose family lives are not right. Straightaway I can name ministers whose family members are gay, are drug addicts, or who are living an ill-fated lifestyle. But who am I to judge? And who was he to judge me, not knowing my full circumstance and what caused divorce to be the outcome? Better yet, who was he to speak against the promise God gave me? It is then to clear up this understanding that we look at I Timothy 3:4-5 today.
Paul starts this qualification by stating that the ‘episkope’ must manage his own family well. You know me well enough to know that I am going to dive into the original languages, so in doing so I find the word ‘manage’ in the Greek as PROISTEMI. To translate this from the original language we would define it as protect, guard, or give attention to. In order for the person to be a minister, he or she must first protect the family well. But what defines ‘well’? This is the word KALOS, meaning to leave no room for blame. So the ‘episkope’ must protect and guard his family to the point that no blame of any sort can come on them. Taking this to the greater understanding of ‘episkope’ that we have been studying, the person who desires to be sought over by God must also protect him/herself to the extreme that they have no blame. Now I am not referring to shifting the blame, as we see with Adam and Eve, but in the aspects that there literally is nothing bad to say about the person. That is the extreme to which we all should be striving towards.
But this next piece in verse 4 speaks about the children obeying him with proper respect. Let’s break this down. The word ‘obey’ here is the word HUPOTAGE, meaning subjection and obedience. This word relates to the Greek word HUPOTASSO, which if you recall from other devotionals I have done, translates into the word ‘submission’, as found in Ephesians 5:21. The children are to submit and obey the ‘episkope’ with proper respect. Now I must be honest here in saying that when I looked up this word ‘respect’ I was convicted. The word is SEMNOTES, and the meaning is having the characteristic of a thing or person which is entitled to reverence and respect. I have to ask myself, in both the ministry definition and greater definition, do I hold this characteristic? Am I one who is entitled to the reverence of having my children obey me? Yes, they are commanded by God in Exodus 20 to honor and obey me, but do I hold the respect of this qualification outside of the command of God?
So then it all makes sense. If I am not able to protect and guard my family, or myself, in a way that leaves no room for blame, and in a way that my spouse or children obey me because of my character, then how can I be an ‘episkope’? To say that I never can be, like the minister told me, is still absurd. I say this because in his making this comment he in many ways is saying that God cannot change a person. But all I have to do is look at the life of the author of the letter to Timothy to know God can change a person. Saul became Paul, who came into a relationship with God and changed the world. Maybe in seeing this truth I too have now been knocked off my donkey, blinded by the light of His truth, and set to change the world. Whether big or small, I know more so now that I am called to be an ‘episkope’.
“He must manage his own family well and see that his children obey him with proper respect. (If anyone does not know how to manage his own family, how can he take care of God’s church?)”
I Timothy 3:4-5
This weekend will mark five years since my divorce was made official. The time has flown by in many instances over the years. I have had both ups and downs, both loss and gain, but in the end I consider who I am now and am pleased. I am not fond of the fact that divorce still stains my past, but I am pleased that even with this stain God continues to shape and form me into the man He desires. But thinking about my divorce brings to mind once more the words spoken by a pastor to me a few years back. In his understanding of the pastoral epistles I would never be able to be a minister. If I remarried, he understood it as me having more than one wife, thus being an error. But greater than that belief was his next comment. “Divorce stems from a man who cannot take care of his affairs in the home, and if you cannot keep your wife, you cannot keep a church.”
Now while I agree that order in the home is beneficial, I could argue and say that there are a great number of pastors whose family lives are not right. Straightaway I can name ministers whose family members are gay, are drug addicts, or who are living an ill-fated lifestyle. But who am I to judge? And who was he to judge me, not knowing my full circumstance and what caused divorce to be the outcome? Better yet, who was he to speak against the promise God gave me? It is then to clear up this understanding that we look at I Timothy 3:4-5 today.
Paul starts this qualification by stating that the ‘episkope’ must manage his own family well. You know me well enough to know that I am going to dive into the original languages, so in doing so I find the word ‘manage’ in the Greek as PROISTEMI. To translate this from the original language we would define it as protect, guard, or give attention to. In order for the person to be a minister, he or she must first protect the family well. But what defines ‘well’? This is the word KALOS, meaning to leave no room for blame. So the ‘episkope’ must protect and guard his family to the point that no blame of any sort can come on them. Taking this to the greater understanding of ‘episkope’ that we have been studying, the person who desires to be sought over by God must also protect him/herself to the extreme that they have no blame. Now I am not referring to shifting the blame, as we see with Adam and Eve, but in the aspects that there literally is nothing bad to say about the person. That is the extreme to which we all should be striving towards.
But this next piece in verse 4 speaks about the children obeying him with proper respect. Let’s break this down. The word ‘obey’ here is the word HUPOTAGE, meaning subjection and obedience. This word relates to the Greek word HUPOTASSO, which if you recall from other devotionals I have done, translates into the word ‘submission’, as found in Ephesians 5:21. The children are to submit and obey the ‘episkope’ with proper respect. Now I must be honest here in saying that when I looked up this word ‘respect’ I was convicted. The word is SEMNOTES, and the meaning is having the characteristic of a thing or person which is entitled to reverence and respect. I have to ask myself, in both the ministry definition and greater definition, do I hold this characteristic? Am I one who is entitled to the reverence of having my children obey me? Yes, they are commanded by God in Exodus 20 to honor and obey me, but do I hold the respect of this qualification outside of the command of God?
So then it all makes sense. If I am not able to protect and guard my family, or myself, in a way that leaves no room for blame, and in a way that my spouse or children obey me because of my character, then how can I be an ‘episkope’? To say that I never can be, like the minister told me, is still absurd. I say this because in his making this comment he in many ways is saying that God cannot change a person. But all I have to do is look at the life of the author of the letter to Timothy to know God can change a person. Saul became Paul, who came into a relationship with God and changed the world. Maybe in seeing this truth I too have now been knocked off my donkey, blinded by the light of His truth, and set to change the world. Whether big or small, I know more so now that I am called to be an ‘episkope’.
Thursday, April 25, 2013
QUALIFICATIONS part 2
“…not given to drunkenness, not violent but gentle, not quarrelsome, not a lover of money.”
I Timothy 3:3
Over the last few days we have been looking at the words of Paul to Timothy in regards to being an overseer. Now to recap what we have learned, let us go back and re-define the term ‘overseer’ as found in I Timothy 3:1. The Greek word for this title is EPISKOPE, and means an elder or bishop. This same word has a little deeper meaning to it, however. It is also defined as the act by which God looks into and searches out the ways and deeds, or character, of man. Already we have dissected the second verse and found that an overseer, whether in the use of minister or in the greater sense of one being searched by God, must not be reprehended to sin, must not be married to more than one physical woman and not married to both God and sin, must be sober from sin, must be able to curb sinful desires and fixate him/herself to God’s ways, be well arranged, hospitable, and finally possess the ability to teach others. Even still, there are more qualifications that Paul addresses that I want us to take a minute or so to look at today. With this in mind, we move to the third verse.
In I Timothy 3:3 we find four additional qualifications, starting with Paul stating to not be given to drunkenness. Already we defined the word sober, NEPHALEOS, in verse two, but here we see a distinction between sober and not being drunk. Our sobering is in the greater aspects of not being drunk on sin, for if we are not drinking of sin then we are not suffering the hangover of sin and have a clear mind. In verse three we find the word PAROINOS, meaning the literal fact of being drunk. While I know a great many ministers who do drink, whether occasionally or religiously, we are told here that a minister is to not be a drunkard. In our greater scope of understanding, what benefit is it to us and the example we are wanting to set for others if we are walking in the ways of the world. We are to set an example as opposed to conforming to the world.
The ‘episkope’ is not to be violent but instead gentle. Let me ask you this question. Which speaks louder to you, actions or words? You probably answered actions, as did I. As my wedding date grows closer I find myself telling my fiancée more and more that I love her. However, when are around each other I work to find ways to show her, be it purchasing flowers, starring lovingly into her eyes, or even just embracing her a second or two longer. These actions help prove to her I am serious about my love. But this same science can work the other way. My words can be fluffy while my actions are negative. For this, Paul encourages us to not be violent. The word in Greek is PLEKTES, meaning to not be a bruiser or ready to blow. I say this for anyone reading this, that those with anger issues, while they can be used by God, may not receive the full blessing. Case and point, look at Moses. It was his anger the kept him out of the Promise Land. Instead of obeying God and speaking, he allowed the murmuring of the people to work his nerve and he smote the rock. That act of disobedience prevented him from walking onto the full promise. Let us not follow Moses’ steps and end our time looking in as opposed to walking in.
On the heels of warning us to not be ready to blow, we find the warning also to not be quarrelsome, or to be an AMACHOS in the Greek. This word translates to mean a brawler. This is the bully who picks a fight, and can too be seen in both contexts of the word ‘episkope’. For the minister, this action can prove as the one who is always right, the one who is contentious, and the one who forces his belief on others. How dare you differ even slightly with the opinion of the pastor. What I love about theology, though, is that each of us are told to work out our own salvation. If we are open to God’s leading, He will open our eyes to the truth without the bullish tactics from the pulpit. And the same is true of those not in the pulpit. We are not to force our beliefs on others and quarrel over theology. Now it is true, we are to allow God’s Word to be a light to those in darkness, and allow ourselves to be the tool used, but again it comes down to our speaking the truth in love and allowing the seed planted to grow. The quarreler may take people farther away from God than work to bring them close.
Lastly in this verse we read the qualification of not being a lover of money. While money is needed for day to day life, being given to the greed of money is wrong. Jesus Himself spoke concerning the love of money. The word actually has a greater meaning, though. In the Greek this word is APHILARGUROS, meaning the literal love of money as well as the sin of coveting. Remember this from Exodus 20:17, “You shall not covet…”? Here again we see the warning concerning coveting and how this greed is sin. And this warning is not just for the minister. The love of money equates to the serving of money, making money a second god under God. But the love of money also taints us to where we begin to want more and more. Now I am not saying by any means that people should be poor and suffering, but I am saying that when money becomes our god, we are in violation of having a god other than God Himself. To save us all from this error, Paul warns of this in his list of qualifications.
I don’t know about you, but as I continue to read through and examine myself in accordance to these qualifications, I see areas in my life where I need some help. Little by little I can look back and see where I have allowed sin to creep in. As sobering as this is, there is still hope. I still have the ability to ask God to forgive my behaviors, and ask Him to help me make the changes needed so that I can be a valid ‘episkope’, both in everyday life and behind the pulpit when He deems the time right. Perhaps you are beginning to have these same revelations that I am. Perhaps you are measuring yourself as an ‘episkope’ according to these words and you are seeing the disconnect too. If so, then join me. Join me in asking God to forgive the areas where we have fallen and strengthen you in your walk. He will do it, but we must ask.
“…not given to drunkenness, not violent but gentle, not quarrelsome, not a lover of money.”
I Timothy 3:3
Over the last few days we have been looking at the words of Paul to Timothy in regards to being an overseer. Now to recap what we have learned, let us go back and re-define the term ‘overseer’ as found in I Timothy 3:1. The Greek word for this title is EPISKOPE, and means an elder or bishop. This same word has a little deeper meaning to it, however. It is also defined as the act by which God looks into and searches out the ways and deeds, or character, of man. Already we have dissected the second verse and found that an overseer, whether in the use of minister or in the greater sense of one being searched by God, must not be reprehended to sin, must not be married to more than one physical woman and not married to both God and sin, must be sober from sin, must be able to curb sinful desires and fixate him/herself to God’s ways, be well arranged, hospitable, and finally possess the ability to teach others. Even still, there are more qualifications that Paul addresses that I want us to take a minute or so to look at today. With this in mind, we move to the third verse.
In I Timothy 3:3 we find four additional qualifications, starting with Paul stating to not be given to drunkenness. Already we defined the word sober, NEPHALEOS, in verse two, but here we see a distinction between sober and not being drunk. Our sobering is in the greater aspects of not being drunk on sin, for if we are not drinking of sin then we are not suffering the hangover of sin and have a clear mind. In verse three we find the word PAROINOS, meaning the literal fact of being drunk. While I know a great many ministers who do drink, whether occasionally or religiously, we are told here that a minister is to not be a drunkard. In our greater scope of understanding, what benefit is it to us and the example we are wanting to set for others if we are walking in the ways of the world. We are to set an example as opposed to conforming to the world.
The ‘episkope’ is not to be violent but instead gentle. Let me ask you this question. Which speaks louder to you, actions or words? You probably answered actions, as did I. As my wedding date grows closer I find myself telling my fiancée more and more that I love her. However, when are around each other I work to find ways to show her, be it purchasing flowers, starring lovingly into her eyes, or even just embracing her a second or two longer. These actions help prove to her I am serious about my love. But this same science can work the other way. My words can be fluffy while my actions are negative. For this, Paul encourages us to not be violent. The word in Greek is PLEKTES, meaning to not be a bruiser or ready to blow. I say this for anyone reading this, that those with anger issues, while they can be used by God, may not receive the full blessing. Case and point, look at Moses. It was his anger the kept him out of the Promise Land. Instead of obeying God and speaking, he allowed the murmuring of the people to work his nerve and he smote the rock. That act of disobedience prevented him from walking onto the full promise. Let us not follow Moses’ steps and end our time looking in as opposed to walking in.
On the heels of warning us to not be ready to blow, we find the warning also to not be quarrelsome, or to be an AMACHOS in the Greek. This word translates to mean a brawler. This is the bully who picks a fight, and can too be seen in both contexts of the word ‘episkope’. For the minister, this action can prove as the one who is always right, the one who is contentious, and the one who forces his belief on others. How dare you differ even slightly with the opinion of the pastor. What I love about theology, though, is that each of us are told to work out our own salvation. If we are open to God’s leading, He will open our eyes to the truth without the bullish tactics from the pulpit. And the same is true of those not in the pulpit. We are not to force our beliefs on others and quarrel over theology. Now it is true, we are to allow God’s Word to be a light to those in darkness, and allow ourselves to be the tool used, but again it comes down to our speaking the truth in love and allowing the seed planted to grow. The quarreler may take people farther away from God than work to bring them close.
Lastly in this verse we read the qualification of not being a lover of money. While money is needed for day to day life, being given to the greed of money is wrong. Jesus Himself spoke concerning the love of money. The word actually has a greater meaning, though. In the Greek this word is APHILARGUROS, meaning the literal love of money as well as the sin of coveting. Remember this from Exodus 20:17, “You shall not covet…”? Here again we see the warning concerning coveting and how this greed is sin. And this warning is not just for the minister. The love of money equates to the serving of money, making money a second god under God. But the love of money also taints us to where we begin to want more and more. Now I am not saying by any means that people should be poor and suffering, but I am saying that when money becomes our god, we are in violation of having a god other than God Himself. To save us all from this error, Paul warns of this in his list of qualifications.
I don’t know about you, but as I continue to read through and examine myself in accordance to these qualifications, I see areas in my life where I need some help. Little by little I can look back and see where I have allowed sin to creep in. As sobering as this is, there is still hope. I still have the ability to ask God to forgive my behaviors, and ask Him to help me make the changes needed so that I can be a valid ‘episkope’, both in everyday life and behind the pulpit when He deems the time right. Perhaps you are beginning to have these same revelations that I am. Perhaps you are measuring yourself as an ‘episkope’ according to these words and you are seeing the disconnect too. If so, then join me. Join me in asking God to forgive the areas where we have fallen and strengthen you in your walk. He will do it, but we must ask.
Tuesday, April 23, 2013
QUALIFICATIONS part 1
“Now the overseer must be above reproach, the husband of but one wife, temperate, self-controlled, respectable, hospitable, able to teach…”
I Timothy 3:2
Yesterday we took some time to define what an overseer is, and the answer may have surprised you. We have this thought that Paul was simply referring to those seeking a pastoral role, which is correct in that the word translates from ‘episkope’, meaning an elder or bishop. But as we found out, the word also refers to the act by which God looks into and searches out the ways and deeds, or character, of man, and this definition should apply to us all. Suddenly this verse takes on a whole new meaning. No longer is Paul only talking about those who desire to be ministers, but those who want to be searched and found right before God.
As we move on to the supporting verses, we begin to find exactly what the qualifications are for both those seeking ministry roles, as well as those who desire to stand before God during His searching. Today we will focus on those found in I Timothy 3:2, starting with the qualification of being above reproach. Honestly, I do not think this is a term we use to define people much anymore. The word itself in the Greek is ANEPILEPTOS, and it means blameless, not apprehended, and one who cannot be reprehended. How many people can we say are blameless? I consider myself to be a pretty good guy, be even I do not think I could honestly say in full that I am above reproach. But notice too that the word alludes to not being apprehended. Apprehended by what, or whom? I have to be honest and admit that the first apprehension that comes to mind is that of being apprehended by sin. Maybe it is safe to say that the first qualification to being an ‘episkope’ is to not be in agreement with sin in any fashion.
The one seeking to be an ‘episkope’ must also be the husband of but one wife. Now this one seems pretty much straight forward, yet it was this one that I was told would un-qualify me from ever entering into the ministry. The actual phrase in Greek reads, ANER MIA GUNE, husband of only one wife. The term ‘of only one’ is defined by some as meaning that the person who is ever involved in divorce stands no chance of being involved in the ministry. Others define this term as meaning that we should not literally have multiple wives as was custom in the Old Testament days. But if we take the definition of overseer in relation to this qualification, would it still make sense to say the divorcee can never enter into ministry? Can the divorcee not be searched by God in his ways, deeds, and character? And consider this fact as well. We cannot be married to both God and sin as in so doing we do marry more than one.
The next of the seven qualifications found in verse 2 that I want to look at today is the qualification of temperance. The term is NEPHALEOS in the Greek, and it translates as sober and abstaining from wine. Now while I myself am not one who gives into drinking anymore, I do not judge those who do. We probably have all heard enough from the pulpit to know that water in Jesus’ days did not have the same filtration systems we use today, and as a result wine was normally drank. But it is the engorging of drink that makes one drunk, and therefore not temperate. That said, drunk people seem to make decisions while intoxicated that can be questionable, to say the least. So to prevent these questionable decisions, Paul encourages us to not be drunk with physical drink. But as one who wants God to search all aspects of himself, and be found in the greater definition of ‘episkope’, I must be sober also from sin. I cannot afford the wine of sin to intoxicate me and in the end be the reason that this office passes me by.
At this point, I want to encourage you. I want to encourage you to evaluate your life in these three areas, as well as the ones that are still to come. While you may never be ordained and stand behind the pulpit, you do have the ability to minister to others with your life. Does your life reflect one who is apprehended by sin, married to God and sin, and drunk on the wine of sin? Or does your life reflect one who is blameless, devoted and married only to God, and not giving over to the aftertaste of sin on your breath. Our lifestyle speaks more than our words. What is yours saying about you?
Et us continue on now. The next qualification to make the list is the word ‘self-controlled’. Let me start by saying that this is a different self-control than the fruit we read about in Galatians 5:23. In the Galatians passage the word is EGKRATEIA, meaning to be one who masters his desires and passions. Here in I Timothy, though, Paul uses the word SOPHRON, meaning also the curbing of desire, but more so the fact of being of a sound mind or sober in thought. In the physical, a minister needs to have his or her mind fixed on God’s ways, sober to the mindset of what and how God desires to move. He cannot, or should not, move based on society or fear of what the church may think, but should be stepping out in the truth God is speaking. This fact revolves around the being one with God. But in the greater definition of us all being ‘episkope’, we all need to be in the same mindset with God. We all need to curb our desires and be sober in the ways of God.
While more can be said regarding self-control, we move to our next qualification which is stated as being ‘respectable’. In the Greek we read this word as KOSMIOS, from the root word KOSMOS. Kosmos is defined as a harmonious arrangement or order. Kosmios is defined as well arranged and modest. The root and variant both involve the same context, that of order. An ‘episkope’, whether behind the pulpit or in the greater meaning of one who is searched by God, needs to be one who is orderly. Now while this can mean physical order, I think it can just as well mean spiritual order. We must strive to be those who search out the truth, apply the truth, and share the truth. It is no surprise that there are many theologies just within the church that battle for supporters, but I urge you to study out God’s Word for yourself. Taking the belief of other preachers, or even other family members, is not being well arranged as much as it is being lazy. Dig for yourself and allow God to arrange and order your belief based on His truth.
The qualification of being ‘hospitable’ is the Greek word PHILOXENOS, and is a literal translation. We as ‘episkope’ should be hospitable and generous to others. This same word is found in I Peter 4:9, where Peter writes, “Use ‘philoxenos’ one to another without grudging.” We are not to murmur or debate the fact on a list of pros and cons, but are simply to be generous. The fact is this can be harder done than said. What if we do not want to be hospitable, are not able to be hospitable, or are just afraid of being taken advantage of when being hospitable? I wish I had an answer for these concerns, but all I can say is what I am now saying to myself. The example of Christ was that of a servant. I see now that I need to serve a little more, trusting that what I am doing is His will.
Lastly in I Timothy 3:2 we read the qualification of being able to teach. I have actually heard this piece taught as the ability to teach, as well as the fact of being teachable. To end the debate, the word in the Greek is DIDAKTIKOS, and it translates into an apt and skill in teaching. In the pastoral sense, it makes sense that a pastor should be one who is able to teach the crowd, draw them in, and leave them with a point or two to ponder at home. But is this true also of the greater definition of ‘episkope’? I venture to say yes. When approached or challenged concerning your beliefs, are you able to share on the terms of the listener what you believe? Are you able to teach them about God in a skillful and sensible way, or do you leave them wondering what your are trying to say? I am not saying we all have to be scholars and English teachers, but am suggesting that we know what we believe so that we can clearly share our beliefs with others.
In just one verse we have defined seven qualifications of an ‘episkope’. I share these qualifications not to sway you to begin judging your pastor, but to encourage you to perhaps judge yourself. We are all ministers as we are all being watched. And the saying that a picture is worth a thousand words is truer than we think. What thousand words are being spoken of others about you as they look at your life and your Christian title? Are you an ‘episkope’? If not, then perhaps this is a good time to begin letting God search us out, challenge us, and sharpen us to meet these qualifications He has put in place.
“Now the overseer must be above reproach, the husband of but one wife, temperate, self-controlled, respectable, hospitable, able to teach…”
I Timothy 3:2
Yesterday we took some time to define what an overseer is, and the answer may have surprised you. We have this thought that Paul was simply referring to those seeking a pastoral role, which is correct in that the word translates from ‘episkope’, meaning an elder or bishop. But as we found out, the word also refers to the act by which God looks into and searches out the ways and deeds, or character, of man, and this definition should apply to us all. Suddenly this verse takes on a whole new meaning. No longer is Paul only talking about those who desire to be ministers, but those who want to be searched and found right before God.
As we move on to the supporting verses, we begin to find exactly what the qualifications are for both those seeking ministry roles, as well as those who desire to stand before God during His searching. Today we will focus on those found in I Timothy 3:2, starting with the qualification of being above reproach. Honestly, I do not think this is a term we use to define people much anymore. The word itself in the Greek is ANEPILEPTOS, and it means blameless, not apprehended, and one who cannot be reprehended. How many people can we say are blameless? I consider myself to be a pretty good guy, be even I do not think I could honestly say in full that I am above reproach. But notice too that the word alludes to not being apprehended. Apprehended by what, or whom? I have to be honest and admit that the first apprehension that comes to mind is that of being apprehended by sin. Maybe it is safe to say that the first qualification to being an ‘episkope’ is to not be in agreement with sin in any fashion.
The one seeking to be an ‘episkope’ must also be the husband of but one wife. Now this one seems pretty much straight forward, yet it was this one that I was told would un-qualify me from ever entering into the ministry. The actual phrase in Greek reads, ANER MIA GUNE, husband of only one wife. The term ‘of only one’ is defined by some as meaning that the person who is ever involved in divorce stands no chance of being involved in the ministry. Others define this term as meaning that we should not literally have multiple wives as was custom in the Old Testament days. But if we take the definition of overseer in relation to this qualification, would it still make sense to say the divorcee can never enter into ministry? Can the divorcee not be searched by God in his ways, deeds, and character? And consider this fact as well. We cannot be married to both God and sin as in so doing we do marry more than one.
The next of the seven qualifications found in verse 2 that I want to look at today is the qualification of temperance. The term is NEPHALEOS in the Greek, and it translates as sober and abstaining from wine. Now while I myself am not one who gives into drinking anymore, I do not judge those who do. We probably have all heard enough from the pulpit to know that water in Jesus’ days did not have the same filtration systems we use today, and as a result wine was normally drank. But it is the engorging of drink that makes one drunk, and therefore not temperate. That said, drunk people seem to make decisions while intoxicated that can be questionable, to say the least. So to prevent these questionable decisions, Paul encourages us to not be drunk with physical drink. But as one who wants God to search all aspects of himself, and be found in the greater definition of ‘episkope’, I must be sober also from sin. I cannot afford the wine of sin to intoxicate me and in the end be the reason that this office passes me by.
At this point, I want to encourage you. I want to encourage you to evaluate your life in these three areas, as well as the ones that are still to come. While you may never be ordained and stand behind the pulpit, you do have the ability to minister to others with your life. Does your life reflect one who is apprehended by sin, married to God and sin, and drunk on the wine of sin? Or does your life reflect one who is blameless, devoted and married only to God, and not giving over to the aftertaste of sin on your breath. Our lifestyle speaks more than our words. What is yours saying about you?
Et us continue on now. The next qualification to make the list is the word ‘self-controlled’. Let me start by saying that this is a different self-control than the fruit we read about in Galatians 5:23. In the Galatians passage the word is EGKRATEIA, meaning to be one who masters his desires and passions. Here in I Timothy, though, Paul uses the word SOPHRON, meaning also the curbing of desire, but more so the fact of being of a sound mind or sober in thought. In the physical, a minister needs to have his or her mind fixed on God’s ways, sober to the mindset of what and how God desires to move. He cannot, or should not, move based on society or fear of what the church may think, but should be stepping out in the truth God is speaking. This fact revolves around the being one with God. But in the greater definition of us all being ‘episkope’, we all need to be in the same mindset with God. We all need to curb our desires and be sober in the ways of God.
While more can be said regarding self-control, we move to our next qualification which is stated as being ‘respectable’. In the Greek we read this word as KOSMIOS, from the root word KOSMOS. Kosmos is defined as a harmonious arrangement or order. Kosmios is defined as well arranged and modest. The root and variant both involve the same context, that of order. An ‘episkope’, whether behind the pulpit or in the greater meaning of one who is searched by God, needs to be one who is orderly. Now while this can mean physical order, I think it can just as well mean spiritual order. We must strive to be those who search out the truth, apply the truth, and share the truth. It is no surprise that there are many theologies just within the church that battle for supporters, but I urge you to study out God’s Word for yourself. Taking the belief of other preachers, or even other family members, is not being well arranged as much as it is being lazy. Dig for yourself and allow God to arrange and order your belief based on His truth.
The qualification of being ‘hospitable’ is the Greek word PHILOXENOS, and is a literal translation. We as ‘episkope’ should be hospitable and generous to others. This same word is found in I Peter 4:9, where Peter writes, “Use ‘philoxenos’ one to another without grudging.” We are not to murmur or debate the fact on a list of pros and cons, but are simply to be generous. The fact is this can be harder done than said. What if we do not want to be hospitable, are not able to be hospitable, or are just afraid of being taken advantage of when being hospitable? I wish I had an answer for these concerns, but all I can say is what I am now saying to myself. The example of Christ was that of a servant. I see now that I need to serve a little more, trusting that what I am doing is His will.
Lastly in I Timothy 3:2 we read the qualification of being able to teach. I have actually heard this piece taught as the ability to teach, as well as the fact of being teachable. To end the debate, the word in the Greek is DIDAKTIKOS, and it translates into an apt and skill in teaching. In the pastoral sense, it makes sense that a pastor should be one who is able to teach the crowd, draw them in, and leave them with a point or two to ponder at home. But is this true also of the greater definition of ‘episkope’? I venture to say yes. When approached or challenged concerning your beliefs, are you able to share on the terms of the listener what you believe? Are you able to teach them about God in a skillful and sensible way, or do you leave them wondering what your are trying to say? I am not saying we all have to be scholars and English teachers, but am suggesting that we know what we believe so that we can clearly share our beliefs with others.
In just one verse we have defined seven qualifications of an ‘episkope’. I share these qualifications not to sway you to begin judging your pastor, but to encourage you to perhaps judge yourself. We are all ministers as we are all being watched. And the saying that a picture is worth a thousand words is truer than we think. What thousand words are being spoken of others about you as they look at your life and your Christian title? Are you an ‘episkope’? If not, then perhaps this is a good time to begin letting God search us out, challenge us, and sharpen us to meet these qualifications He has put in place.
Monday, April 22, 2013
BEING AN OVERSEER
“Here is a trustworthy saying: If anyone sets his heart on being an overseer, he desires a noble task.”
I Timothy 3:1
When I was a child, as I have shared before, it was prophesied over me that I would be a pastor. At the time being a pastor was far from my mind. What child still in his single digits in age desires to enter the ministry when there are so many other occupations available? But as time continued on, and so did the same words prophesied by others, my heart began to change. It wasn’t all that long after that instead of running from these words that I was embracing these words. I set out for seminary and graduated with my pastoral training under my belt in 1998. Three months after graduating college, however, things would change. Having explained prior to marriage where God was leading me, my dreams were halted once the honeymoon was done. The subject of this prophesy became the cause of many arguments and soul-searching. Yet I also came back to the same truth. I felt God pushing me into ministry. In 2007, following our divorce, a part of me thought, “Now you can run after what God first gave you years ago.” The only problem, though, was that in the eyes of many I was damaged goods. One pastor even bluntly told me that God would never use me for more than a Sunday School teacher because divorce was in my background.
Imagine that; imagine being told that for a divorce you did not elect to get, you now would be unable to proceed in the dream you had. Imagine the pain I felt when life suddenly wasn’t as exciting. For years I had felt the pit of not following this desire already, and now people were encouraging me to give up still. But why would God give me this prophesy, knowing all that would happen in my life, and then not somehow make a way? Does not the Bible say His word will not return void? So I began to look at the qualifications of a minister as named in I and II Timothy and Titus, and it is from these books I wish to share with you over the next few days.
Let’s jump right into Paul’s first letter to Timothy and see where we land. According to Paul, seeking to be an overseer is a noble task. What exactly is an overseer? The Greek word for this title is EPISKOPE, and means an elder or bishop. This same word has a little deeper meaning to it, however. It is also defined as the act by which God looks into and searches out the ways and deeds, or character, of man. Thinking this in true context then, we read that a trustworthy saying is, “anyone who sets his heart on being searched in character desires a noble task.” Regardless of if I ever step foot into full time ministry or not, this is what I want. I want God to take His fine microscope over my life and find the things that are not right in me so that I can get them changed. I want to live a life that expresses Him and His ways. Do I want it for nobility reasons? No. I want it simply because I do not want a gap in my relationship with Him because of a sin that I refuse to get rid of, or a behavior I want to hold on to. How many blessings have I already missed as a result of holding on to things that block His ways?
Alright, so perhaps we did not get too far into this study for today, but the point of bringing this verse to light was to help set the stage. As we continue to read in these three books about which are commonly titled the ‘pastoral epistles’, we need to realize that these books are not just for the ministers of the world. They are for all of us. The instructions that we will see Paul set concerning being the husband of one wife, not being drunk, and so forth are not only for those standing behind the pulpit every Sunday, but are the instructions for the one who wants to be an ‘episkope’, the one who wants God to look into and search deeply the heart of the person. If that is you, despite your occupation, then stay with me over the next few days and let us see what we can uncover.
“Here is a trustworthy saying: If anyone sets his heart on being an overseer, he desires a noble task.”
I Timothy 3:1
When I was a child, as I have shared before, it was prophesied over me that I would be a pastor. At the time being a pastor was far from my mind. What child still in his single digits in age desires to enter the ministry when there are so many other occupations available? But as time continued on, and so did the same words prophesied by others, my heart began to change. It wasn’t all that long after that instead of running from these words that I was embracing these words. I set out for seminary and graduated with my pastoral training under my belt in 1998. Three months after graduating college, however, things would change. Having explained prior to marriage where God was leading me, my dreams were halted once the honeymoon was done. The subject of this prophesy became the cause of many arguments and soul-searching. Yet I also came back to the same truth. I felt God pushing me into ministry. In 2007, following our divorce, a part of me thought, “Now you can run after what God first gave you years ago.” The only problem, though, was that in the eyes of many I was damaged goods. One pastor even bluntly told me that God would never use me for more than a Sunday School teacher because divorce was in my background.
Imagine that; imagine being told that for a divorce you did not elect to get, you now would be unable to proceed in the dream you had. Imagine the pain I felt when life suddenly wasn’t as exciting. For years I had felt the pit of not following this desire already, and now people were encouraging me to give up still. But why would God give me this prophesy, knowing all that would happen in my life, and then not somehow make a way? Does not the Bible say His word will not return void? So I began to look at the qualifications of a minister as named in I and II Timothy and Titus, and it is from these books I wish to share with you over the next few days.
Let’s jump right into Paul’s first letter to Timothy and see where we land. According to Paul, seeking to be an overseer is a noble task. What exactly is an overseer? The Greek word for this title is EPISKOPE, and means an elder or bishop. This same word has a little deeper meaning to it, however. It is also defined as the act by which God looks into and searches out the ways and deeds, or character, of man. Thinking this in true context then, we read that a trustworthy saying is, “anyone who sets his heart on being searched in character desires a noble task.” Regardless of if I ever step foot into full time ministry or not, this is what I want. I want God to take His fine microscope over my life and find the things that are not right in me so that I can get them changed. I want to live a life that expresses Him and His ways. Do I want it for nobility reasons? No. I want it simply because I do not want a gap in my relationship with Him because of a sin that I refuse to get rid of, or a behavior I want to hold on to. How many blessings have I already missed as a result of holding on to things that block His ways?
Alright, so perhaps we did not get too far into this study for today, but the point of bringing this verse to light was to help set the stage. As we continue to read in these three books about which are commonly titled the ‘pastoral epistles’, we need to realize that these books are not just for the ministers of the world. They are for all of us. The instructions that we will see Paul set concerning being the husband of one wife, not being drunk, and so forth are not only for those standing behind the pulpit every Sunday, but are the instructions for the one who wants to be an ‘episkope’, the one who wants God to look into and search deeply the heart of the person. If that is you, despite your occupation, then stay with me over the next few days and let us see what we can uncover.
Monday, April 15, 2013
MAKE A MOVE
“Then [Jesus] said to the man, ‘Stretch out your hand.’ So he stretched it out and it was completely restored, just as sound as the other.”
Matthew 12:13
Yesterday we looked at obedience, and how the lack of it could be keeping us from receiving the blessing that God wants to give us. Thinking again on King Saul, there is no telling just how much longer this man would have served as king if he had done what God commanded. I cannot help but find myself asking once more how many more blessings I would find in my life if I would obey the words of God. I can simply look at my physical situation, however, to see the parallel of this fact. In August 2000 I was fired from my job at the bank. In the Code of Conduct that I signed when I was hired it gave specifics concerning what I was and was not allowed to do on company time. Viewing pornography on the company computer was not one of the allowed. Had I obeyed, I maybe still would be working there. However, my disobedience of the rules became my demise.
That said I want to give you some hope. Not everyone in the Bible disobeyed. In fact, I can think off-hand of three specific people who obeyed God and saw the benefit of their obedience. The first one I want to point out to you is the man with the shriveled hand in Matthew 12:13. The account reads that it was on the Sabbath and Jesus went into a Pharisee synagogue. Perhaps it was all a set up, but the Pharisees just so happened to ask Jesus if it was lawful to heal on the Sabbath, as a man with a shriveled hand was standing around. Jesus answered the religious bunch, but then He spoke to the man to stretch out his hand for his healing. The man did, and suddenly the deformed hand was restored to complete wholeness. I cannot help but wonder if a healing would have come if the man had not obeyed Jesus’ words, refusing to stretch it out. In this case, I am certain he would have missed his blessing.
Move forward with me to John 9:1-7, where we read about an old blind man. After Jesus explained to His disciples that this man was not paying for the sins of his family, nor of himself, but rather for the reason of a blessing, Jesus spit on the ground and made mud. Jesus placed the mud in the man’s eyes and commanded him to go to the Pool of Siloam to wash. There was the command, to go and wash. The man could refuse and stay blind, or obey and see what would happen next. He obeyed, went to the Pool, and received the blessing of sight. Again we see (pun intended) the benefit of obeying God.
Lastly I want us to look at the details concerning Naaman, in II Kings 5. Battling with leprosy, the man was told by the prophet Elisha to wash himself in the Jordan seven times. Naaman almost missed out on his blessing. The Jordan was not the cleanest of places, and this commander of the army was well aware of this fact. He left the prophet’s home angry about the instruction to wash, but urged on by his servant, agreed. He hesitantly obeyed. This may qualify as the way we obey most times. Nonetheless, when he washed the seventh time he was made whole, with no trace of leprosy remaining on his body.
Obedience is not always easy, and not always convenient, but it always has a reward in the end when done. For these men, obedience brought them a fully working hand, sight, and the blessing of health. What will obedience bring us? I am not sure I can fully answer, but I do know that it is so much better than what disobedience will bring. So how about it? How about we make a move to obey as God leads? I am sure it will be worth it in the end.
“Then [Jesus] said to the man, ‘Stretch out your hand.’ So he stretched it out and it was completely restored, just as sound as the other.”
Matthew 12:13
Yesterday we looked at obedience, and how the lack of it could be keeping us from receiving the blessing that God wants to give us. Thinking again on King Saul, there is no telling just how much longer this man would have served as king if he had done what God commanded. I cannot help but find myself asking once more how many more blessings I would find in my life if I would obey the words of God. I can simply look at my physical situation, however, to see the parallel of this fact. In August 2000 I was fired from my job at the bank. In the Code of Conduct that I signed when I was hired it gave specifics concerning what I was and was not allowed to do on company time. Viewing pornography on the company computer was not one of the allowed. Had I obeyed, I maybe still would be working there. However, my disobedience of the rules became my demise.
That said I want to give you some hope. Not everyone in the Bible disobeyed. In fact, I can think off-hand of three specific people who obeyed God and saw the benefit of their obedience. The first one I want to point out to you is the man with the shriveled hand in Matthew 12:13. The account reads that it was on the Sabbath and Jesus went into a Pharisee synagogue. Perhaps it was all a set up, but the Pharisees just so happened to ask Jesus if it was lawful to heal on the Sabbath, as a man with a shriveled hand was standing around. Jesus answered the religious bunch, but then He spoke to the man to stretch out his hand for his healing. The man did, and suddenly the deformed hand was restored to complete wholeness. I cannot help but wonder if a healing would have come if the man had not obeyed Jesus’ words, refusing to stretch it out. In this case, I am certain he would have missed his blessing.
Move forward with me to John 9:1-7, where we read about an old blind man. After Jesus explained to His disciples that this man was not paying for the sins of his family, nor of himself, but rather for the reason of a blessing, Jesus spit on the ground and made mud. Jesus placed the mud in the man’s eyes and commanded him to go to the Pool of Siloam to wash. There was the command, to go and wash. The man could refuse and stay blind, or obey and see what would happen next. He obeyed, went to the Pool, and received the blessing of sight. Again we see (pun intended) the benefit of obeying God.
Lastly I want us to look at the details concerning Naaman, in II Kings 5. Battling with leprosy, the man was told by the prophet Elisha to wash himself in the Jordan seven times. Naaman almost missed out on his blessing. The Jordan was not the cleanest of places, and this commander of the army was well aware of this fact. He left the prophet’s home angry about the instruction to wash, but urged on by his servant, agreed. He hesitantly obeyed. This may qualify as the way we obey most times. Nonetheless, when he washed the seventh time he was made whole, with no trace of leprosy remaining on his body.
Obedience is not always easy, and not always convenient, but it always has a reward in the end when done. For these men, obedience brought them a fully working hand, sight, and the blessing of health. What will obedience bring us? I am not sure I can fully answer, but I do know that it is so much better than what disobedience will bring. So how about it? How about we make a move to obey as God leads? I am sure it will be worth it in the end.
Sunday, April 14, 2013
OUR GREATEST WEAPON
“’To obey is better than sacrifice, and to heed is better than the fat of rams.’”
I Samuel 15:22b
I have been reading a book recently titled, Putting on your God Gear. For a while now I have been interested in knowing more about the armor of God, and this book by Perry Stone caught my attention. However, the opening chapter threw me off. The book opens with a question, asking, what is the one weapon the enemy fears the most. As I pondered this question my first thought was the sword, knowing that the Word of God is our sword. A few paragraphs later I found I was wrong; that this is not the greatest weapon as the Bible records that even the demons know the Bible. So then, as I continued to read the chapter, I continued to see the author asking this question. Finally he posed the question one last time, with the answer following. And what is the greatest weapon we possess, the one that the enemy hates? The answer is obedience. Our obedience to God raises a hedge of protection, but also becomes our greatest weapon.
Look with me at a few truths concerning obedience. In I Samuel 15 we read the account of the prophet Samuel giving specific orders to King Saul about what to do with the Amalekites. According to God, Saul was supposed to take them out completely, leaving nothing a no one alive. However, after the war we read that the prophet visited and heard the sounds of animals and saw the king still alive. For this lack of obedience, Saul was demoted as king. Yet even in this chapter we see details concerning obedience. Yes we see the punishment handed to Saul for not obeying, but Samuel also states that rebellion, in this case rebelling against God’s command, is like the sin of witchcraft. Now let us be fair and define this term ‘witchcraft’. The Hebrew word is QECEM, translating as literal witchcraft, but also translating as a serving of false prophets. To state it bluntly, not obeying God is equal to serving a false god. That is pretty strong when you stop to think about it.
As the chapter went on, the author asked another question that hit home. How many blessings do we fail to receive because of our lack of obedience? This one had me thinking. I recalled some of the words I heard a prompting of just recently. As I shared a few days back, with all these wedding and family plans that I am looking at now, I was beginning to feel burdened. Even though I felt God asking me to trust Him, I failed to tell you that I also felt Him directing me. In my stubbornness, however, I was hesitant to move on the direction I felt Him moving. With one closed door after another, I finally conceded to follow this prompting. Guess what. God was right! Why does it take me so long to obey at times? And what am I missing in both the short term and long term by not obeying right away. If Saul would have killed the whole camp as instructed, he may have been king longer. If I would obey God’s leading up front, I may know a few less stresses.
So what does all this mean going forward? Well looking at our text, to obey is our best option. God isn’t so much concerned with our physical sacrifice of animals, but He is very concerned with our heart sacrifice. God is looking for obedience. And the great thing about obedience is that in our obeying God the enemy is scared. He is scared because he knows that our obedience puts us in tune with God. Once in tune with God, we cannot be stopped. The likewise is also true. If we fail to obey, we leave the door open for an attack. I am tired of being attacked, and for taking so long to close the door on the enemy. Isn’t it time we make the decision now to obey? Isn’t it time to hold tight our greatest weapon?
“’To obey is better than sacrifice, and to heed is better than the fat of rams.’”
I Samuel 15:22b
I have been reading a book recently titled, Putting on your God Gear. For a while now I have been interested in knowing more about the armor of God, and this book by Perry Stone caught my attention. However, the opening chapter threw me off. The book opens with a question, asking, what is the one weapon the enemy fears the most. As I pondered this question my first thought was the sword, knowing that the Word of God is our sword. A few paragraphs later I found I was wrong; that this is not the greatest weapon as the Bible records that even the demons know the Bible. So then, as I continued to read the chapter, I continued to see the author asking this question. Finally he posed the question one last time, with the answer following. And what is the greatest weapon we possess, the one that the enemy hates? The answer is obedience. Our obedience to God raises a hedge of protection, but also becomes our greatest weapon.
Look with me at a few truths concerning obedience. In I Samuel 15 we read the account of the prophet Samuel giving specific orders to King Saul about what to do with the Amalekites. According to God, Saul was supposed to take them out completely, leaving nothing a no one alive. However, after the war we read that the prophet visited and heard the sounds of animals and saw the king still alive. For this lack of obedience, Saul was demoted as king. Yet even in this chapter we see details concerning obedience. Yes we see the punishment handed to Saul for not obeying, but Samuel also states that rebellion, in this case rebelling against God’s command, is like the sin of witchcraft. Now let us be fair and define this term ‘witchcraft’. The Hebrew word is QECEM, translating as literal witchcraft, but also translating as a serving of false prophets. To state it bluntly, not obeying God is equal to serving a false god. That is pretty strong when you stop to think about it.
As the chapter went on, the author asked another question that hit home. How many blessings do we fail to receive because of our lack of obedience? This one had me thinking. I recalled some of the words I heard a prompting of just recently. As I shared a few days back, with all these wedding and family plans that I am looking at now, I was beginning to feel burdened. Even though I felt God asking me to trust Him, I failed to tell you that I also felt Him directing me. In my stubbornness, however, I was hesitant to move on the direction I felt Him moving. With one closed door after another, I finally conceded to follow this prompting. Guess what. God was right! Why does it take me so long to obey at times? And what am I missing in both the short term and long term by not obeying right away. If Saul would have killed the whole camp as instructed, he may have been king longer. If I would obey God’s leading up front, I may know a few less stresses.
So what does all this mean going forward? Well looking at our text, to obey is our best option. God isn’t so much concerned with our physical sacrifice of animals, but He is very concerned with our heart sacrifice. God is looking for obedience. And the great thing about obedience is that in our obeying God the enemy is scared. He is scared because he knows that our obedience puts us in tune with God. Once in tune with God, we cannot be stopped. The likewise is also true. If we fail to obey, we leave the door open for an attack. I am tired of being attacked, and for taking so long to close the door on the enemy. Isn’t it time we make the decision now to obey? Isn’t it time to hold tight our greatest weapon?
Wednesday, April 10, 2013
I WILL RESCUE HIM
“’Because he loves me,’ says the LORD, ‘I will protect him, for he acknowledges my name. He will call upon me, and I will answer him; I will be with him in trouble, I will deliver him and honor him. With long life will I satisfy him and show him my salvation.’”
Psalm 91:14-16
About two years back now my kids and I were in the car, driving from getting breakfast to going to get haircuts. We were enjoying ourselves, talking, and singing with the radio. I watched as the light at the intersection turned yellow and I began to slow down knowing red was soon to come. However, the truck behind me failed to see the color change and when he did, found it too late to hit his brakes fully. From behind we were hit, pushing our car fully through the intersection. As we later found out, the man in the truck was watching activity on the side of the road and not in front of him. And by God’s protection, no one was coming as we hurled through the intersection. While the event scared both my kids and I, we were safe, protected, and thankful. In that moment, even while shaking a bit from the collision, we knew God had rescued us from something far worse.
The truth is God protects us more than we probably realize. As we have determined, when we stay in His shelter and under His covering, He upholds His promise of protection. Today we find ourselves wrapping up with the final pieces of Psalm 91, defining further our protection. And what better a way to end than with one more promise from God that we will be protected. It is in these final three verses of Psalm 91 that we read, “’Because he loves me,’ says the LORD, ‘I will protect him, for he acknowledges my name. He will call upon me, and I will answer him; I will be with him in trouble, I will deliver him and honor him. With long life will I satisfy him and show him my salvation.’”
There are so many words in this section that we could define, but I promise I will only hit the words that call out the loudest. The first of those is ‘love’. This word in the Hebrew is CHASHAQ. It is not the gushy puppy love feeling, but rather is defined as being attached to or long for. This is a love that comes over the course of time, and my first thought of this expressed in reality is of my parents who, through all life served them, stayed together for 39 years before dad passed away. The greatest testament of their love was seeing mom care for him the final few years of his life while he battled ALS. I can almost see God looking at us and seeing that same depth, and as such, vowing to protect and care for us as well. It is because of this love that God determines He will deliver us and answer us when we cry out to Him.
But notice how God says that He will deliver and honor those who call on Him in trouble. The word for ‘deliver’ is CHALATS, meaning to remove and to equip. Likewise, the word ‘honor’ is the word KABAD, meaning to be made abundant and glorified. In troubled times when we call out, God promises to equip us with what we need while the removal is being done, and then glorify us both in and after the battle. With long life we are ‘satisfied’, SABA’, fulfilled to the fullest capacity, and shown salvation.
This act is more than just a military action where the goal is to rescue the POW. This act is far greater than simply a plan. This act is a promise, and it is a promise from the One who knows no limits. In listening to a Newsong song recently, I heard the words, “Who can do the things that You can? / If it’s impossible, Lord You know the way.” In our moments of entrapment by the enemy, it is God who finds a way to rescue us. Let us then be those who love God, fall under His protection, and reside in His shelter.
I pray the truth of Psalm 91 will change your life as it has been doing in mine recently.
“’Because he loves me,’ says the LORD, ‘I will protect him, for he acknowledges my name. He will call upon me, and I will answer him; I will be with him in trouble, I will deliver him and honor him. With long life will I satisfy him and show him my salvation.’”
Psalm 91:14-16
About two years back now my kids and I were in the car, driving from getting breakfast to going to get haircuts. We were enjoying ourselves, talking, and singing with the radio. I watched as the light at the intersection turned yellow and I began to slow down knowing red was soon to come. However, the truck behind me failed to see the color change and when he did, found it too late to hit his brakes fully. From behind we were hit, pushing our car fully through the intersection. As we later found out, the man in the truck was watching activity on the side of the road and not in front of him. And by God’s protection, no one was coming as we hurled through the intersection. While the event scared both my kids and I, we were safe, protected, and thankful. In that moment, even while shaking a bit from the collision, we knew God had rescued us from something far worse.
The truth is God protects us more than we probably realize. As we have determined, when we stay in His shelter and under His covering, He upholds His promise of protection. Today we find ourselves wrapping up with the final pieces of Psalm 91, defining further our protection. And what better a way to end than with one more promise from God that we will be protected. It is in these final three verses of Psalm 91 that we read, “’Because he loves me,’ says the LORD, ‘I will protect him, for he acknowledges my name. He will call upon me, and I will answer him; I will be with him in trouble, I will deliver him and honor him. With long life will I satisfy him and show him my salvation.’”
There are so many words in this section that we could define, but I promise I will only hit the words that call out the loudest. The first of those is ‘love’. This word in the Hebrew is CHASHAQ. It is not the gushy puppy love feeling, but rather is defined as being attached to or long for. This is a love that comes over the course of time, and my first thought of this expressed in reality is of my parents who, through all life served them, stayed together for 39 years before dad passed away. The greatest testament of their love was seeing mom care for him the final few years of his life while he battled ALS. I can almost see God looking at us and seeing that same depth, and as such, vowing to protect and care for us as well. It is because of this love that God determines He will deliver us and answer us when we cry out to Him.
But notice how God says that He will deliver and honor those who call on Him in trouble. The word for ‘deliver’ is CHALATS, meaning to remove and to equip. Likewise, the word ‘honor’ is the word KABAD, meaning to be made abundant and glorified. In troubled times when we call out, God promises to equip us with what we need while the removal is being done, and then glorify us both in and after the battle. With long life we are ‘satisfied’, SABA’, fulfilled to the fullest capacity, and shown salvation.
This act is more than just a military action where the goal is to rescue the POW. This act is far greater than simply a plan. This act is a promise, and it is a promise from the One who knows no limits. In listening to a Newsong song recently, I heard the words, “Who can do the things that You can? / If it’s impossible, Lord You know the way.” In our moments of entrapment by the enemy, it is God who finds a way to rescue us. Let us then be those who love God, fall under His protection, and reside in His shelter.
I pray the truth of Psalm 91 will change your life as it has been doing in mine recently.
Tuesday, April 9, 2013
STEPPING ON THE ENEMY
“You will tread upon the lion and the cobra; you will trample the great lion and the serpent.”
Psalm 91:13
I am about to share with you one of my greatest fears. I am afraid of snakes. It is true; I can barely look at them in the pet store, and can only say I have touched a snake twice in my life. It doesn’t matter if they are poisonous or not, I become paralyzed with fear. A few years back I had the closet experience I ever want to have. I was out mowing the grass and was moving a few things around in the back acreage. When I moved a piece of plywood, a black rat snake popped up. Not caring how it looked, I ran back to the house screaming like a little school girl. My wife at the time asked me what was wrong, and when I told her, she wanted me to show her the snake. What? I just ran away from the snake! With an axe, shovel, weed whacker, lawn mower, and wife (for bait), we walked out to see the snake. But it was gone. The remainder of my mowing experience was spent with one eye watching the brush and the other watching under my feet.
This experience of me as a scared school girl is very contrary to Psalm 91:13 where we are told we will tread on lions and serpents. But what does this really mean, and what does it look like. To answer this, we again would be wise to look at the Hebrew words found in this verse. The first word I want us to define is ‘tread’, which is the word DARAK. The translation of this word is a marching on, but is also translated as an archer. In both ways this word relates here. God has given us the power to march on the lion and serpent, but He has also given us the skill and weapons to hit our target as an archer hits the bulls-eye.
And what are these lions and serpents that we target and march on? The word for ‘lion’ here is SHACHAL, meaning a literal lion. This word, however, is also translated as wicked men. In Job 4:10 we see this meaning in place as we read, “The roaring of the lion, and the voice of the fierce (wicked men), and the teeth of the young lion, are broken.” How are they broken? In Job 4:9 we see they are broken at the breath of God and the blast of His anger, while in 4:11 we read also for a lack of prey. We must stop being the prey and rise with the power of God’s anger to destroy the lion that looks to destroy us.
But we are also told we will march on ‘serpents’. This word is PETHEN, translating literally as venomous serpents. Look again to Job, Job 20:12 specifically, where we read that evil is sweet in the mouth. This evil, during the course of only a few verses, becomes death as we read in Job 20:16, “He will suck the poison of the (venomous serpents); the fangs of a viper will kill him.” If we do not take these serpents out with the weapons God has provided us, then they can turn around and become our death.
Now here is where the English translation of this verse is different, though. We read this second portion as trampling on the great lion and serpent, but these words as even more defined in the Hebrew. The ‘great lion’ is the word KAPHIYR. Again we see two meanings, that of lions and then also of a village. Go back with me to Job 4:10. There are three instances of lion, and three different words for it. “The roaring of the (‘ARIY: image of the lion), and the voice of the fierce (SHACHAL : wicked men), and the teeth of the (KAPHIYR : village), are broken.” How again are they broken? They are broken at the breath of God, the blast of His anger, and the lack of prey. In moving from the position of lion prey to the position of one trampling on the lion, we grasp the power of God in Psalm 91:13.
Yet furthermore, we are given the power to trample the great serpent. This ‘great serpent’ is the word TANNIYN, and it means dragon, sea monster, or dinosaur. It is this word we read in Exodus 7:2, where Aaron’s rod became a great serpent and swallowed up the serpents of Pharaoh’s magicians. And it is this word in Psalm 148:7 that is commanded from the deep to praise the LORD. The power of God has been given to us to not fear the great serpent, but to tame and trample the great serpent.
In reading these words I am encouraged. Not that I will go marching through the fields to hunt for lions or look for serpents, but I now see in more light that these foes have no strength when I stand in the power of God. As Romans 8:37 tells we, we are more than conquerors through Him who loved us. In His love, God provides us with the power to defeat the wicked men and villages, as well as the poison spewed by the dragon. With the word and weapon of God, we will overcome the enemy, for hell itself cannot stand against God.
“You will tread upon the lion and the cobra; you will trample the great lion and the serpent.”
Psalm 91:13
I am about to share with you one of my greatest fears. I am afraid of snakes. It is true; I can barely look at them in the pet store, and can only say I have touched a snake twice in my life. It doesn’t matter if they are poisonous or not, I become paralyzed with fear. A few years back I had the closet experience I ever want to have. I was out mowing the grass and was moving a few things around in the back acreage. When I moved a piece of plywood, a black rat snake popped up. Not caring how it looked, I ran back to the house screaming like a little school girl. My wife at the time asked me what was wrong, and when I told her, she wanted me to show her the snake. What? I just ran away from the snake! With an axe, shovel, weed whacker, lawn mower, and wife (for bait), we walked out to see the snake. But it was gone. The remainder of my mowing experience was spent with one eye watching the brush and the other watching under my feet.
This experience of me as a scared school girl is very contrary to Psalm 91:13 where we are told we will tread on lions and serpents. But what does this really mean, and what does it look like. To answer this, we again would be wise to look at the Hebrew words found in this verse. The first word I want us to define is ‘tread’, which is the word DARAK. The translation of this word is a marching on, but is also translated as an archer. In both ways this word relates here. God has given us the power to march on the lion and serpent, but He has also given us the skill and weapons to hit our target as an archer hits the bulls-eye.
And what are these lions and serpents that we target and march on? The word for ‘lion’ here is SHACHAL, meaning a literal lion. This word, however, is also translated as wicked men. In Job 4:10 we see this meaning in place as we read, “The roaring of the lion, and the voice of the fierce (wicked men), and the teeth of the young lion, are broken.” How are they broken? In Job 4:9 we see they are broken at the breath of God and the blast of His anger, while in 4:11 we read also for a lack of prey. We must stop being the prey and rise with the power of God’s anger to destroy the lion that looks to destroy us.
But we are also told we will march on ‘serpents’. This word is PETHEN, translating literally as venomous serpents. Look again to Job, Job 20:12 specifically, where we read that evil is sweet in the mouth. This evil, during the course of only a few verses, becomes death as we read in Job 20:16, “He will suck the poison of the (venomous serpents); the fangs of a viper will kill him.” If we do not take these serpents out with the weapons God has provided us, then they can turn around and become our death.
Now here is where the English translation of this verse is different, though. We read this second portion as trampling on the great lion and serpent, but these words as even more defined in the Hebrew. The ‘great lion’ is the word KAPHIYR. Again we see two meanings, that of lions and then also of a village. Go back with me to Job 4:10. There are three instances of lion, and three different words for it. “The roaring of the (‘ARIY: image of the lion), and the voice of the fierce (SHACHAL : wicked men), and the teeth of the (KAPHIYR : village), are broken.” How again are they broken? They are broken at the breath of God, the blast of His anger, and the lack of prey. In moving from the position of lion prey to the position of one trampling on the lion, we grasp the power of God in Psalm 91:13.
Yet furthermore, we are given the power to trample the great serpent. This ‘great serpent’ is the word TANNIYN, and it means dragon, sea monster, or dinosaur. It is this word we read in Exodus 7:2, where Aaron’s rod became a great serpent and swallowed up the serpents of Pharaoh’s magicians. And it is this word in Psalm 148:7 that is commanded from the deep to praise the LORD. The power of God has been given to us to not fear the great serpent, but to tame and trample the great serpent.
In reading these words I am encouraged. Not that I will go marching through the fields to hunt for lions or look for serpents, but I now see in more light that these foes have no strength when I stand in the power of God. As Romans 8:37 tells we, we are more than conquerors through Him who loved us. In His love, God provides us with the power to defeat the wicked men and villages, as well as the poison spewed by the dragon. With the word and weapon of God, we will overcome the enemy, for hell itself cannot stand against God.
Monday, April 8, 2013
GUARDED AND LIFTED
“For he will command his angels concerning you to guard you in all your ways; they will lift you up in their hands, so that you will not strike your foot against a stone.”
Psalm 91:11-12
My mom shares this story better than I can, but I will do my best. It was two years ago that my mom made the move from living in southern California to living outside of Dallas, Texas. I was called on to help her with the move, which I didn’t mind at all, and as such drove the moving truck. However, as we neared Albuquerque, New Mexico, I remember we all pulled over to the side. Now driving the big truck, I was not able to stop as fast as the others, which is why I cannot tell the story as well as mom. But stepping out of the truck to walk over to where the other two vehicles were of my mom, brother, and sister, I noticed a man on a motor cycle had stopped too. I reached my sister and asked why we stopped and who the man was, but she was as puzzled as I. It was only at our next rest stop that things began making a little more sense. And it was only then that we came to understand, from his questions, to his dress, to his sudden disappearance, that this man may in fact have been an angel, protecting us on our journey.
Now again, I cannot tell this account as well as my mom, but it should come as no surprise that angels are all around us. The Bible even warns us to be careful, for we may be entertaining angels unaware. In that moment, I strongly believe we did. But if here in Psalm 91, God assures us that He gives the command for His angels concerning us, it should be the norm as opposed to the strange. And notice it is not a request of God, but rather a command. The word command is the Hebrew word TSAVAH, meaning a charge or divine appointment. It is not a suggestion; it is a specific act. The command is given for the heavenly messengers, on our behalf, to be guarded in all our ways. This term guard is the word SHAMAR, translated as kept, watched, and protected. In all our ways, DEREK, travels, distances, journeys, God angels have been given the command to specifically watch over us. This revelation reminds me of that ‘80s song, “I always feel like somebody’s watching me.” This time it is a good thing.
Notice now, as we move forward, that the angels lift us up in their hands so that we do not even strike our foot on a stone. Notice also, that these same words were spoken by the tempter in Matthew 4:6. This proves first that the devil knows Scripture, but proves also the power in this Scripture. The angels lift us up, NASA’, carry us, support us, and sustain us. This word also translates as forgives us. Now while we do not seek forgiveness from an angel when we sin, this refers more so to the fact of them following the command of God to protect us as told, despite what we may have done. In calling out to God, He hears us and provides assistance. In the hands, or power, KAPH, of the commanded angel, we do not strike our foot. This phrase of striking our foot is correctly translated as the smiting or stumbling of our leg or foot against a physical stone, or against any other type stone that may cause us injury.
Whether the man that stopped to offer assistance on our road trip was an angel or not, I may not be able to fully answer. But who is to say that in the stopping we were not saved from an incident where the enemy was waiting to ambush us. This uncommon and unplanned stop may have prevented us from danger. And in that, whether an angel or not, I can rest in knowing that God commanded His angels to guard us, lifting us away from the moment where something may have gone wrong. We may never fully see all the times that God commands His angels to guard us, but we must rest assured that when we are dwelling and resting in Him, as we read in Psalm 91:1, He will provide for our protection.
“For he will command his angels concerning you to guard you in all your ways; they will lift you up in their hands, so that you will not strike your foot against a stone.”
Psalm 91:11-12
My mom shares this story better than I can, but I will do my best. It was two years ago that my mom made the move from living in southern California to living outside of Dallas, Texas. I was called on to help her with the move, which I didn’t mind at all, and as such drove the moving truck. However, as we neared Albuquerque, New Mexico, I remember we all pulled over to the side. Now driving the big truck, I was not able to stop as fast as the others, which is why I cannot tell the story as well as mom. But stepping out of the truck to walk over to where the other two vehicles were of my mom, brother, and sister, I noticed a man on a motor cycle had stopped too. I reached my sister and asked why we stopped and who the man was, but she was as puzzled as I. It was only at our next rest stop that things began making a little more sense. And it was only then that we came to understand, from his questions, to his dress, to his sudden disappearance, that this man may in fact have been an angel, protecting us on our journey.
Now again, I cannot tell this account as well as my mom, but it should come as no surprise that angels are all around us. The Bible even warns us to be careful, for we may be entertaining angels unaware. In that moment, I strongly believe we did. But if here in Psalm 91, God assures us that He gives the command for His angels concerning us, it should be the norm as opposed to the strange. And notice it is not a request of God, but rather a command. The word command is the Hebrew word TSAVAH, meaning a charge or divine appointment. It is not a suggestion; it is a specific act. The command is given for the heavenly messengers, on our behalf, to be guarded in all our ways. This term guard is the word SHAMAR, translated as kept, watched, and protected. In all our ways, DEREK, travels, distances, journeys, God angels have been given the command to specifically watch over us. This revelation reminds me of that ‘80s song, “I always feel like somebody’s watching me.” This time it is a good thing.
Notice now, as we move forward, that the angels lift us up in their hands so that we do not even strike our foot on a stone. Notice also, that these same words were spoken by the tempter in Matthew 4:6. This proves first that the devil knows Scripture, but proves also the power in this Scripture. The angels lift us up, NASA’, carry us, support us, and sustain us. This word also translates as forgives us. Now while we do not seek forgiveness from an angel when we sin, this refers more so to the fact of them following the command of God to protect us as told, despite what we may have done. In calling out to God, He hears us and provides assistance. In the hands, or power, KAPH, of the commanded angel, we do not strike our foot. This phrase of striking our foot is correctly translated as the smiting or stumbling of our leg or foot against a physical stone, or against any other type stone that may cause us injury.
Whether the man that stopped to offer assistance on our road trip was an angel or not, I may not be able to fully answer. But who is to say that in the stopping we were not saved from an incident where the enemy was waiting to ambush us. This uncommon and unplanned stop may have prevented us from danger. And in that, whether an angel or not, I can rest in knowing that God commanded His angels to guard us, lifting us away from the moment where something may have gone wrong. We may never fully see all the times that God commands His angels to guard us, but we must rest assured that when we are dwelling and resting in Him, as we read in Psalm 91:1, He will provide for our protection.
Sunday, April 7, 2013
MOST HIGH DWELLING
“If you make the Most High your dwelling – even the LORD, who is my refuge – then no harm will befall you, no disaster will come near your tent.”
Psalm 91:9-10
Well as I have been saying over the last couple of days, this chapter reads like an if/then statement. Here in verses 9 and 10 of Psalm 91, we do see the words ‘if’ and ‘then’ make their appearance. It is in the ‘if’ we make God our dwelling that we see the ‘then’ of His protection. And while we have looked at the truth of this chapter and some of these words already, I want us to look again so that we are reminded once more of the truth and depth of these words.
The first part of the ‘if’ is in the making. The term ‘make’ is the word SUWM in the Hebrew. Suwm is translated as being fixed, stationed, or set. If we station ourselves in the MACHACEH, or the shelter, of the Most High, then we are placing ourselves in the position needed for protection. Furthermore, if we make the LORD our refuge we stay within His protection. This term for refuge is the term MA’OWN, translated as habitation.
It is in this grounding of ourselves with the Most High that we find the ‘then, and that ‘then’ is the lack of the enemy being able to pounce on us. We read here that no harm will befall us and no disaster will come near our tent. Harm is translated from the word RA’, and it means evil, malignant, or vicious. Having a daughter, I have watched almost every Disney princess movie there is. In reading the meaning of this word then, I am reminded of the evil Maleficent in the story of Sleeping Beauty. Her name is a play on the word malignant, which is derived from the Hebrew word ra’. As much as this is true, so also is her character, as she works her spell to harm the princess. Unlike the story, however, God tells us that the evilness of the villain will not befall those under His protection.
Not only will no harm approach us, but we are also told in this ‘then’ statement that no disaster will come near. Disaster here is the word Hebrew word NEGA’, meaning plague, stroke, wound, or disease. Do you want to be in a position where sickness of any sort has no effect on you? Then tuck yourself in His covering. Sickness, disease, wounding, stroke, and the like have no effect and no right to approach your ‘OHEL, your home, when you are covered in God’s shelter. And as has been stated, the enemy cannot touch us if we are under God’s protection. But the reciprocal is also true. If we come out from under God’s protection, choosing not to dwell or rest in Him, we leave ourselves as bait for the enemy. I encourage you once again to remain in God’s protection, closing the door to even the thought of coming out from under Him.
“If you make the Most High your dwelling – even the LORD, who is my refuge – then no harm will befall you, no disaster will come near your tent.”
Psalm 91:9-10
Well as I have been saying over the last couple of days, this chapter reads like an if/then statement. Here in verses 9 and 10 of Psalm 91, we do see the words ‘if’ and ‘then’ make their appearance. It is in the ‘if’ we make God our dwelling that we see the ‘then’ of His protection. And while we have looked at the truth of this chapter and some of these words already, I want us to look again so that we are reminded once more of the truth and depth of these words.
The first part of the ‘if’ is in the making. The term ‘make’ is the word SUWM in the Hebrew. Suwm is translated as being fixed, stationed, or set. If we station ourselves in the MACHACEH, or the shelter, of the Most High, then we are placing ourselves in the position needed for protection. Furthermore, if we make the LORD our refuge we stay within His protection. This term for refuge is the term MA’OWN, translated as habitation.
It is in this grounding of ourselves with the Most High that we find the ‘then, and that ‘then’ is the lack of the enemy being able to pounce on us. We read here that no harm will befall us and no disaster will come near our tent. Harm is translated from the word RA’, and it means evil, malignant, or vicious. Having a daughter, I have watched almost every Disney princess movie there is. In reading the meaning of this word then, I am reminded of the evil Maleficent in the story of Sleeping Beauty. Her name is a play on the word malignant, which is derived from the Hebrew word ra’. As much as this is true, so also is her character, as she works her spell to harm the princess. Unlike the story, however, God tells us that the evilness of the villain will not befall those under His protection.
Not only will no harm approach us, but we are also told in this ‘then’ statement that no disaster will come near. Disaster here is the word Hebrew word NEGA’, meaning plague, stroke, wound, or disease. Do you want to be in a position where sickness of any sort has no effect on you? Then tuck yourself in His covering. Sickness, disease, wounding, stroke, and the like have no effect and no right to approach your ‘OHEL, your home, when you are covered in God’s shelter. And as has been stated, the enemy cannot touch us if we are under God’s protection. But the reciprocal is also true. If we come out from under God’s protection, choosing not to dwell or rest in Him, we leave ourselves as bait for the enemy. I encourage you once again to remain in God’s protection, closing the door to even the thought of coming out from under Him.
Saturday, April 6, 2013
SMACKDOWN
“A thousand may fall at your side, ten thousand at your right hand, but it will not come near you. You will only observe with your eyes and see the punishment of the wicked.”
Psalm 91:7-8
While growing up, I never watched the WWF or any of those wrestling shows. Honestly. I have never had the desire. Maybe the wrestling is fake – I do not know. Regardless, though, I can name a few of the big stars from wrestling. But whether one is John Cena or ‘The Rock’, the fact is no one can put a smackdown on anyone else the way God Almighty can.
In Psalm 91:7 we see just a hint of the smackdown that God brings as a form of His protection. We read that a thousand may fall at our side, and ten thousand at our right hand. And while both use the word thousand, both the thousands are not the same in the Hebrew language. The thousand that fall at our side is based on the word ‘ELEPH, which translates as the first letter of the Hebrew alphabet, but also as the true number 1000. This is interesting to me since some words in the Hebrew do have a double meaning, and in this case both meanings relate. Both the ‘first unit’ and the ‘thousand’ will fall, NAPHAL, to become overthrown or a fugitive to another, at our side.
But it is ten thousand that will fall at our right hand. This thousand is the word R’BABAH, which translates as a myriad, many, or millions. And while this constitutes a great number, we would do well to also understand the meaning of the right hand in this verse. This term is the word YAMIYN, meaning literally the right hand or side of a person or object. This is also the term used of Jacob’s son, Benjamin. His name was translated as “son of my right hand.” I am further reminded of Isaiah 41:10 where we read that we are strengthened, helped, and upheld with God’s righteous right hand. The right hand is associated in religious circles with honor, and we see here that God offers protection to those who attack whom He has called His honor.
Because of His protection, no harm will come near us. In fact, instead of seeing harm we are told we will see the punishment of the wicked. The term we read in the New International Version in verse 8 is the ‘punishment of the wicked.’ The term we read in the King James Version is the ‘reward of the wicked.’ The true wording in the Hebrew is SHILLUMAH, meaning retribution. Whether quoted as a punishment or a reward, the fact remains that what is coming is not good for the one opposing God’s people. In reading this I almost sense a ‘Whoa!’ being given.
God desires to pour out His love on all His creation, but God will not stand for those who oppose His ways and seek to destroy what is His. As such, He reminds us in these two verses that He will stand as our guard. The enemy will be unable to break His sealing, and will fall in droves when they try. Yet again, I cannot stress enough that this level of protection only comes when we dwell and rest in Him. The if/then statement continues and if we desire to see the enemy falter in its attack on us, we must remain under God’s umbrella. I continue to urge you, dwell under God’s covering.
“A thousand may fall at your side, ten thousand at your right hand, but it will not come near you. You will only observe with your eyes and see the punishment of the wicked.”
Psalm 91:7-8
While growing up, I never watched the WWF or any of those wrestling shows. Honestly. I have never had the desire. Maybe the wrestling is fake – I do not know. Regardless, though, I can name a few of the big stars from wrestling. But whether one is John Cena or ‘The Rock’, the fact is no one can put a smackdown on anyone else the way God Almighty can.
In Psalm 91:7 we see just a hint of the smackdown that God brings as a form of His protection. We read that a thousand may fall at our side, and ten thousand at our right hand. And while both use the word thousand, both the thousands are not the same in the Hebrew language. The thousand that fall at our side is based on the word ‘ELEPH, which translates as the first letter of the Hebrew alphabet, but also as the true number 1000. This is interesting to me since some words in the Hebrew do have a double meaning, and in this case both meanings relate. Both the ‘first unit’ and the ‘thousand’ will fall, NAPHAL, to become overthrown or a fugitive to another, at our side.
But it is ten thousand that will fall at our right hand. This thousand is the word R’BABAH, which translates as a myriad, many, or millions. And while this constitutes a great number, we would do well to also understand the meaning of the right hand in this verse. This term is the word YAMIYN, meaning literally the right hand or side of a person or object. This is also the term used of Jacob’s son, Benjamin. His name was translated as “son of my right hand.” I am further reminded of Isaiah 41:10 where we read that we are strengthened, helped, and upheld with God’s righteous right hand. The right hand is associated in religious circles with honor, and we see here that God offers protection to those who attack whom He has called His honor.
Because of His protection, no harm will come near us. In fact, instead of seeing harm we are told we will see the punishment of the wicked. The term we read in the New International Version in verse 8 is the ‘punishment of the wicked.’ The term we read in the King James Version is the ‘reward of the wicked.’ The true wording in the Hebrew is SHILLUMAH, meaning retribution. Whether quoted as a punishment or a reward, the fact remains that what is coming is not good for the one opposing God’s people. In reading this I almost sense a ‘Whoa!’ being given.
God desires to pour out His love on all His creation, but God will not stand for those who oppose His ways and seek to destroy what is His. As such, He reminds us in these two verses that He will stand as our guard. The enemy will be unable to break His sealing, and will fall in droves when they try. Yet again, I cannot stress enough that this level of protection only comes when we dwell and rest in Him. The if/then statement continues and if we desire to see the enemy falter in its attack on us, we must remain under God’s umbrella. I continue to urge you, dwell under God’s covering.
Friday, April 5, 2013
YOU WILL NOT FEAR
“You will not fear the terror of night, nor the arrow that flies by day, nor the pestilence that stalks in the darkness, nor the plague that destroys at midday.”
Psalm 91:5-6
The dictionary defines ‘fear’ as “a distressing emotion aroused by impending danger, evil, pain, etc., whether the threat is real or imagined.” I think it is safe to say we have all encountered some form of fear. When I was a child, I remember vividly waking from a dream where a clown at a circus turned around to reveal a monster’s face. As a preteen I recall a bad decision to crawl through the sewer pipe on a dare. In my college days I can think back to a time when I was scared to be in the ‘projects’ of Tulsa doing community service. In all these cases fear was present, whether the fear of a monster, the fear of the unknown in the drain, or the fear of being a victim in a rough neighbor. Yet in reading Psalm 91:5-6, we read that because of God we do not need to fear.
Looking further in Psalm 91, we read of four specific, and perhaps common, fears listed in these verses, which are as follows:
- The terror of night
- The arrows that fly by day
- The pestilence that stalks in the darkness, and
- The plague that destroys at midday
I think it is wise to point out two points of significance here. First, these fears are based on four different attacks that come at us. But secondly, these fears all have a specific time related to them. Let’s take a look at these four in more depth.
The term terror in the Hebrew is PACHAD. The translation is correct in terror, but also includes dread or objects related to dread. The term night is the word LAYIL, meaning both a physical night and a protective shadow. When the dread of darkness comes to swallow us, we have God’s truth as our weapon and our shield, as we learned yesterday.
The arrow that flies by day is our next fear, and is again translated correctly as an archer’s arrow which is shot towards the target during the daytime. We know from John 10:10 that we are the enemy’s target, as he aims to steal, kill, and destroy. But again we see that these arrows have no affect on the one protected by God. However, we need to also recall the words of Paul in Ephesians 6:16, which remind us that with the shield of faith we are able to extinguish the flaming arrows of the enemy. Our shield of faith is our faith in God’s truth of protection and rescue.
The term pestilence we also looked at yesterday and it is translated as DEBER, meaning plague or disease. This plague moves around in the darkness, ‘OPHEL, defined correctly as in the gloom. This makes me think of the Scooby-doo spooky fog that is thick enough to hide in. Without warning this pestilence attacks us in order to devour us….unless! Unless we are protected by God, that is.
Lastly in this section we read of the plague that attacks midday. The term plague is literally destruction, QETEB. This destruction doesn’t wait to ruin us in the dark, but in pride attacks and devastates in full daylight. This almost works to show us the desperation of the enemy, as well as the cockiness of the enemy. But again, with God’s truth as our shield and rampart, we have no worries.
No matter how the enemy advances, and in no matter what time of the day, God’s truth of protection for those who dwell and rest in Him remains. The enemy cannot touch us if we are under God’s protection. But the reciprocal is also true. If we come out from under God’s protection, choosing not to dwell or rest in Him, we leave ourselves as bait for the enemy. I encourage you first to remain in God’s protection, closing the door to even the thought of coming out from under Him. And secondly I encourage you to fear not what the enemy thinks he can do, for as Psalm 118:6 reminds us, “The LORD is with me; I will not be afraid. What can man do to me?”
“You will not fear the terror of night, nor the arrow that flies by day, nor the pestilence that stalks in the darkness, nor the plague that destroys at midday.”
Psalm 91:5-6
The dictionary defines ‘fear’ as “a distressing emotion aroused by impending danger, evil, pain, etc., whether the threat is real or imagined.” I think it is safe to say we have all encountered some form of fear. When I was a child, I remember vividly waking from a dream where a clown at a circus turned around to reveal a monster’s face. As a preteen I recall a bad decision to crawl through the sewer pipe on a dare. In my college days I can think back to a time when I was scared to be in the ‘projects’ of Tulsa doing community service. In all these cases fear was present, whether the fear of a monster, the fear of the unknown in the drain, or the fear of being a victim in a rough neighbor. Yet in reading Psalm 91:5-6, we read that because of God we do not need to fear.
Looking further in Psalm 91, we read of four specific, and perhaps common, fears listed in these verses, which are as follows:
- The terror of night
- The arrows that fly by day
- The pestilence that stalks in the darkness, and
- The plague that destroys at midday
I think it is wise to point out two points of significance here. First, these fears are based on four different attacks that come at us. But secondly, these fears all have a specific time related to them. Let’s take a look at these four in more depth.
The term terror in the Hebrew is PACHAD. The translation is correct in terror, but also includes dread or objects related to dread. The term night is the word LAYIL, meaning both a physical night and a protective shadow. When the dread of darkness comes to swallow us, we have God’s truth as our weapon and our shield, as we learned yesterday.
The arrow that flies by day is our next fear, and is again translated correctly as an archer’s arrow which is shot towards the target during the daytime. We know from John 10:10 that we are the enemy’s target, as he aims to steal, kill, and destroy. But again we see that these arrows have no affect on the one protected by God. However, we need to also recall the words of Paul in Ephesians 6:16, which remind us that with the shield of faith we are able to extinguish the flaming arrows of the enemy. Our shield of faith is our faith in God’s truth of protection and rescue.
The term pestilence we also looked at yesterday and it is translated as DEBER, meaning plague or disease. This plague moves around in the darkness, ‘OPHEL, defined correctly as in the gloom. This makes me think of the Scooby-doo spooky fog that is thick enough to hide in. Without warning this pestilence attacks us in order to devour us….unless! Unless we are protected by God, that is.
Lastly in this section we read of the plague that attacks midday. The term plague is literally destruction, QETEB. This destruction doesn’t wait to ruin us in the dark, but in pride attacks and devastates in full daylight. This almost works to show us the desperation of the enemy, as well as the cockiness of the enemy. But again, with God’s truth as our shield and rampart, we have no worries.
No matter how the enemy advances, and in no matter what time of the day, God’s truth of protection for those who dwell and rest in Him remains. The enemy cannot touch us if we are under God’s protection. But the reciprocal is also true. If we come out from under God’s protection, choosing not to dwell or rest in Him, we leave ourselves as bait for the enemy. I encourage you first to remain in God’s protection, closing the door to even the thought of coming out from under Him. And secondly I encourage you to fear not what the enemy thinks he can do, for as Psalm 118:6 reminds us, “The LORD is with me; I will not be afraid. What can man do to me?”
Thursday, April 4, 2013
SAFETY ZONE
“Surely he will save you from the fowler’s snare and from the deadly pestilence. He will cover you with his feathers, and under his wings you will find refuge; his faithfulness will be your shield and rampart.”
Psalm 91:3-4
Are you the kind of person who likes to live life on the edge? Honestly, I am not. Don’t get me wrong, I will step out and take a few chances, but overall I am the kind of person who likes to live safely. While I think parachuting out of a plane would be fun, I would pass on the chance to bungee jump. While I live for the excitement of a rollercoaster, I have cut back over the years as to how far the drop is. I say all this today because in some ways it fits with our next portion of dissecting Psalm 91. It is in verses 3 and 4 that we read of a safety zone found for those who dwell and rest in God. That said, let’s take a look.
I first want to define the word ‘fowler’. This honestly isn’t a word we use much, or at least I do not use much. In the Hebrew the word is YAQUWSH, meaning the trapper or bait-layer. It is God who will save us, NATSAL, rescue, snatch us away, or recover us, from the bait-layer’s PACH, trap or plot. I don’t know about you, but I know I grow weary of having to dodge so many of the enemy’s traps that lay in my normal path. Any bit of saving I can have to snatch me when I do get caught, or move me away from being trapped, I will gladly take! And what is more, He also snatches us away from the deadly pestilence, which in the Hebrew is HAVVAH, meaning perverse or wicked, DEBER, meaning plague or disease. To give you an understanding of the term ‘deber’, when we read of the plagues that fell on Egypt when Pharaoh’s heart was hardened, we read of the plague of cattle and livestock death. This is ‘deber’, a cattle disease or plague. How awesome to know that just as with the Israelites who were protected in Goshen, so we are protected from this plague under God’s covering.
Next we see that God will cover us with His feathers, and under His wings is refuge. Please note, God is not a bird. Hopefully you knew that already. But, like one who protects, we are covered, CAKAK, meaning fenced around, kept safe from the one approaching, or hedged, by His feathers. The translation of ‘feathers’ is ‘EBRAH, and this term translates as His wing. This wing is different than the next wing, though, as that is translated from the Hebrew word KANAPH, meaning border, edge, corner, or shirt. In essence, we are fenced in so that the evil one cannot approach us by His wing, and under the corners of His garment we find refuge. Was it not said in Malachi 4:2 that healing, health, and curing, MARPE’, would be found in His KANAPH. It all begins to fit together.
Lastly for today, though, we read His faithfulness will be your shield and rampart. His faithfulness is translated from the word ‘EMETH, meaning a truth or reliability. Because we can constantly bank on God, we can also know Him as our shield and rampart. We make think of a shield as that metal protection a soldier would hold to protect them from arrows and swords, but this word is TSINNAH, and it means something piercing or hooking as well as a metal shield. The term rampart is COCHERAH, meaning shield or buckler, buckler derived from the French word bouclier, meaning shield. Here we see that God’s truth is our protection, but also our weapon. With the truthful words of God, Jesus defeated the devil when tempted in the desert. The Word became the protection and the weapon for Jesus, and in declaring this Psalm it serves the same for us.
Are we tired yet of the devil and his schemes? Then let us find our safety zone in God. He will protect us from the evils thrown at us, and His truth will prove as our protection and weapon if we allow it. Let us boldly declare the truth of this psalm and we battle under god’s protection and in His army.
“Surely he will save you from the fowler’s snare and from the deadly pestilence. He will cover you with his feathers, and under his wings you will find refuge; his faithfulness will be your shield and rampart.”
Psalm 91:3-4
Are you the kind of person who likes to live life on the edge? Honestly, I am not. Don’t get me wrong, I will step out and take a few chances, but overall I am the kind of person who likes to live safely. While I think parachuting out of a plane would be fun, I would pass on the chance to bungee jump. While I live for the excitement of a rollercoaster, I have cut back over the years as to how far the drop is. I say all this today because in some ways it fits with our next portion of dissecting Psalm 91. It is in verses 3 and 4 that we read of a safety zone found for those who dwell and rest in God. That said, let’s take a look.
I first want to define the word ‘fowler’. This honestly isn’t a word we use much, or at least I do not use much. In the Hebrew the word is YAQUWSH, meaning the trapper or bait-layer. It is God who will save us, NATSAL, rescue, snatch us away, or recover us, from the bait-layer’s PACH, trap or plot. I don’t know about you, but I know I grow weary of having to dodge so many of the enemy’s traps that lay in my normal path. Any bit of saving I can have to snatch me when I do get caught, or move me away from being trapped, I will gladly take! And what is more, He also snatches us away from the deadly pestilence, which in the Hebrew is HAVVAH, meaning perverse or wicked, DEBER, meaning plague or disease. To give you an understanding of the term ‘deber’, when we read of the plagues that fell on Egypt when Pharaoh’s heart was hardened, we read of the plague of cattle and livestock death. This is ‘deber’, a cattle disease or plague. How awesome to know that just as with the Israelites who were protected in Goshen, so we are protected from this plague under God’s covering.
Next we see that God will cover us with His feathers, and under His wings is refuge. Please note, God is not a bird. Hopefully you knew that already. But, like one who protects, we are covered, CAKAK, meaning fenced around, kept safe from the one approaching, or hedged, by His feathers. The translation of ‘feathers’ is ‘EBRAH, and this term translates as His wing. This wing is different than the next wing, though, as that is translated from the Hebrew word KANAPH, meaning border, edge, corner, or shirt. In essence, we are fenced in so that the evil one cannot approach us by His wing, and under the corners of His garment we find refuge. Was it not said in Malachi 4:2 that healing, health, and curing, MARPE’, would be found in His KANAPH. It all begins to fit together.
Lastly for today, though, we read His faithfulness will be your shield and rampart. His faithfulness is translated from the word ‘EMETH, meaning a truth or reliability. Because we can constantly bank on God, we can also know Him as our shield and rampart. We make think of a shield as that metal protection a soldier would hold to protect them from arrows and swords, but this word is TSINNAH, and it means something piercing or hooking as well as a metal shield. The term rampart is COCHERAH, meaning shield or buckler, buckler derived from the French word bouclier, meaning shield. Here we see that God’s truth is our protection, but also our weapon. With the truthful words of God, Jesus defeated the devil when tempted in the desert. The Word became the protection and the weapon for Jesus, and in declaring this Psalm it serves the same for us.
Are we tired yet of the devil and his schemes? Then let us find our safety zone in God. He will protect us from the evils thrown at us, and His truth will prove as our protection and weapon if we allow it. Let us boldly declare the truth of this psalm and we battle under god’s protection and in His army.
Wednesday, April 3, 2013
I WILL SAY
“He who dwells in the shelter of the Most High will rest in the shadow of the Almighty. I will say of the LORD, ‘He is my refuge and my fortress, my God, in whom I trust.’”
Psalm 91:1-2
Last week I traveled out to Texas with my children, my girlfriend, and my girlfriend’s children for the celebration of Passover. It was a great time of her meeting my family, of the kids all playing together, and of us taking our relationship to the next level as I proposed to her under the gazebo. But on the ride home, the smoothness of the week hit a bump…literally. Somewhere in Arkansas, about an hour or so east of Memphis, something lay in the road that wasn’t seen until the last minute, and when seen gave either the option of hitting it or smashing into a semi. Taking the lesser of two evils, the car ran over this black object. We pulled over to the side of the road to investigate the car and off hand I found no damage. The engine was running strong still so we continued home. It wasn’t until we pulled into home that I looked at the front of the van and noticed the damage done to the van’s bumper. As I took it in, my literal first thought was not what the rental company would say, but a thanking God for the safety of all in the car. Whatever lay in the road that night could have been worse, but we were protected by the Almighty God.
I share this story with you, but am convinced you could probably share a story with me also about how God has protected you. And why not, God is a God of love and mercy and He longs that we remain in His safe keeping. But it is this recent activity that has me now reading Psalm 91 again, praying for His hand of safety of me once more as I do not know when or how the enemy will strike. And so, here in the beginning of the chapter, I read, “He who dwells in the shelter of the Most High will rest in the shadow of the Almighty. I will say of the LORD, ‘He is my refuge and my fortress, my God, in whom I trust.’”
You know me well enough by now to know I am not going to just let these words sit there; I must dive into the Hebrew so that it can be understood correctly. That said, we first look at the word ‘dwells’. The Hebrew word YASHAB refers to a remaining, abiding, or sitting. It also refers to a dwelling of marriage. It is he who marries into the hidden place or covering, CETHER in Hebrew, of the Most High will rest. The name used for the Most High here is ‘ELYON, referring to one exalted above all others. Our ‘shelter’ must be the One who is higher than all others. It is in Him we must LUWN, or ‘rest’. While this word can suggest a nap, the true meaning is the lodging as the night passes. This makes me think we are not to read this as a casual happenstance, but as a purposed stop. And what is our lodging under? It is under the ‘shadow’, the TSEL, of El Shaddai. Thinking on this reminds me of the relief found under a shade tree on a day when the sun is beating down. Just this bit of shade from the shadow of the tree is enough to bring a relief from the sun. And how much more the shadow of our God from the heat of the battle we find ourselves in with the enemy?
The one who marries under the covering of God and purposefully stops in His shadow will say in his heart of the LORD, “He is my refuge, my MACHACEH, and my fortress, MATSUWD.” The Hebrew word we translate as refuge here literally refers to a shelter from rain, storm, or any such danger or falsehood. The term for fortress translates into a net for catching prey, or a stronghold. Think on this for just a minute. In resting in the LORD and under His covering, we can say of our God that He is a shelter we can hide under when danger raises its head, and that He is the trap that our prey and predator steps in. How awesome is God! It is no wonder then that we can also chant it is in Him we can ‘trust’, BATACH, or find our confidence and security within.
So the question that remains, I believe, is this. Are we dwelling and resting in Him? These two verses almost read to me like an if/then statement. If we want the refuge and fortress God offers, then we must dwell and rest in Him. So are we? It is not too late to start, and this step is imperative if we plan to proclaim the remainder of this chapter over our lives. I urge you to consider this action, consider where you are dwelling and resting, and perhaps make a change or two as God leads you.
“He who dwells in the shelter of the Most High will rest in the shadow of the Almighty. I will say of the LORD, ‘He is my refuge and my fortress, my God, in whom I trust.’”
Psalm 91:1-2
Last week I traveled out to Texas with my children, my girlfriend, and my girlfriend’s children for the celebration of Passover. It was a great time of her meeting my family, of the kids all playing together, and of us taking our relationship to the next level as I proposed to her under the gazebo. But on the ride home, the smoothness of the week hit a bump…literally. Somewhere in Arkansas, about an hour or so east of Memphis, something lay in the road that wasn’t seen until the last minute, and when seen gave either the option of hitting it or smashing into a semi. Taking the lesser of two evils, the car ran over this black object. We pulled over to the side of the road to investigate the car and off hand I found no damage. The engine was running strong still so we continued home. It wasn’t until we pulled into home that I looked at the front of the van and noticed the damage done to the van’s bumper. As I took it in, my literal first thought was not what the rental company would say, but a thanking God for the safety of all in the car. Whatever lay in the road that night could have been worse, but we were protected by the Almighty God.
I share this story with you, but am convinced you could probably share a story with me also about how God has protected you. And why not, God is a God of love and mercy and He longs that we remain in His safe keeping. But it is this recent activity that has me now reading Psalm 91 again, praying for His hand of safety of me once more as I do not know when or how the enemy will strike. And so, here in the beginning of the chapter, I read, “He who dwells in the shelter of the Most High will rest in the shadow of the Almighty. I will say of the LORD, ‘He is my refuge and my fortress, my God, in whom I trust.’”
You know me well enough by now to know I am not going to just let these words sit there; I must dive into the Hebrew so that it can be understood correctly. That said, we first look at the word ‘dwells’. The Hebrew word YASHAB refers to a remaining, abiding, or sitting. It also refers to a dwelling of marriage. It is he who marries into the hidden place or covering, CETHER in Hebrew, of the Most High will rest. The name used for the Most High here is ‘ELYON, referring to one exalted above all others. Our ‘shelter’ must be the One who is higher than all others. It is in Him we must LUWN, or ‘rest’. While this word can suggest a nap, the true meaning is the lodging as the night passes. This makes me think we are not to read this as a casual happenstance, but as a purposed stop. And what is our lodging under? It is under the ‘shadow’, the TSEL, of El Shaddai. Thinking on this reminds me of the relief found under a shade tree on a day when the sun is beating down. Just this bit of shade from the shadow of the tree is enough to bring a relief from the sun. And how much more the shadow of our God from the heat of the battle we find ourselves in with the enemy?
The one who marries under the covering of God and purposefully stops in His shadow will say in his heart of the LORD, “He is my refuge, my MACHACEH, and my fortress, MATSUWD.” The Hebrew word we translate as refuge here literally refers to a shelter from rain, storm, or any such danger or falsehood. The term for fortress translates into a net for catching prey, or a stronghold. Think on this for just a minute. In resting in the LORD and under His covering, we can say of our God that He is a shelter we can hide under when danger raises its head, and that He is the trap that our prey and predator steps in. How awesome is God! It is no wonder then that we can also chant it is in Him we can ‘trust’, BATACH, or find our confidence and security within.
So the question that remains, I believe, is this. Are we dwelling and resting in Him? These two verses almost read to me like an if/then statement. If we want the refuge and fortress God offers, then we must dwell and rest in Him. So are we? It is not too late to start, and this step is imperative if we plan to proclaim the remainder of this chapter over our lives. I urge you to consider this action, consider where you are dwelling and resting, and perhaps make a change or two as God leads you.
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GOD OUR FATHER
If one were to move away from the misconception that God is so distant in His status and truly understand, as Christ so often pointed ou...
