Three foundations for Christ-centered manhood

Colossians 3:9-10 "Do not lie to one another, since you laid aside the old self with its evil practices, 10 and have put on the new self who is being renewed to a true knowledge according to the image of the One who created him".

Introduction:
Jesus Christ came not only to provide redemption and forgiveness of sins to all who believe but also to provide the restoration of what was lost in Adam. The phrase I have heard being tossed around by men's ministry leaders is the idea that we are the by-products of "broken male culture". Today's study will seek to equip Christian men on the foundations for the re-created manhood that is only found in Jesus Christ. The principles laid out below can be applied to men specifically or anyone in general.

Foundations for Christ's re-creation of true manhood
As men of God, we're not called to be "recreational" in our manhood, but re-creations who have a totally transformed manhood. Colossians 3:1-17 describes the foundation of re-created humanity (and for that matter manhood). We can understand this foundation by noting what I term "three certificates" issued by Christ to the Christian.

Re-created manhood's power to prioritize things around God .  Colossians 3:1-2, 10-12
As a man born-again by the Spirit of God through faith in Jesus Christ, I am issued a birth certificate. (John 3:3-6; 1 Peter 1:23) Becoming a Christian is not merely turning over a new leaf, but becoming a whole new tree altogether. (Psalm 1) Thus as a re-created man, this first foundation tells me I have new priorities (3:1-2) and the power of a newly-formed nature in union with Christ to live out His priorities (3:10-12). 

2. Re-created manhood can put the past behind. Colossians 3:3-9
Colossians 3:3 states - "For you have died and your life is hidden with Christ in God." At the cross of salvation the sinner by God's graceful gifting through faith believes and dies to who they were in Adam. (Ephesians 2:8-9) Old convictions (described in Colossians 3:5) and old habits issuing forth from those convictions (Colossians 3:6-9) are written on my spiritual death certificate by the Heavenly Coroner, the Holy Spirit, at my salvation. As a man of God in Christ I have the power to put the past behind.  This is to be a daily resolve and not just merely a once and a while "re-commitment".  The cross that saved me is now the cross that is going to be changing me in my mind, emotions and will. Everyday I must in my mind, emotions and will go to the cross by way of taking in the scriptures and breathing out prayers to God.  Christianity is not a recreational activity, but a re-creational reality.  Old convictions and habits may attempt to rear their ugly head, and will at times.  However when a man has the newly created nature deep inside the core of their being, that means that by dying to self, the power to change convictions and habits is well within reach.  

3. Re-created manhood is united to the One who enables persistent change. 3:10-17
When my wife and I were getting ready to get married, we had to go to the courthouse to obtain a marriage license. Do you remember what it was like when you went from the single life to married life? What changed? Your union with your spouse undoubtedly affected everything about you: finances, relationships, eating, sleeping, thinking - everything! As Christians we are united to Christ at salvation. (1 Corinthians 12:12-13). Though that union is instant, the remainder of the Christian life is figuring out what happened!  

Think of the scriptures as the believer's marriage certificate that announces to Whom they are espoused. In the marriages of Paul's day, the couple to be married went through two stages: espousal or being regarded as legally bound to one another but not yet living under the same roof and then the actual marriage ceremony that would then be sealed by physical consummation and a lifetime of living under the same roof. As Christians, we are united to the Lord Jesus as His espoused bride and await for His return to take us to Himself to be with Him wherever He is in Heaven and then on earth. (1 Thessalonians 4:13-18; Revelation 19:10ff) Included in this powerful truth is the literally transformation of our inward nature that takes place whereby we are made new creations in Jesus. (2 Cor 5:17)

The foundation to Christ's re-creation of a man's manhood involves the certificate of a new-birth (power for living) as well as a death certificate (putting the past behind). However unless we as men (and of course those who are women of God) are united to Christ at salvation, and understand in a growing way who we are in union with Him, we will never be convinced that change has happened, is occurring or must take place. 

The marriage certificate of the believer are the scriptures that declare the reality of a transformed life received by faith. Colossians 3:10 states - "and have put on the new self who is being renewed to a true knowledge according to the image of the One who created him". What does this all mean? Through our union with Christ (like in a marriage), everything is made new: from attitudes (Colossians 3:12), to actions (3:13-15) to how I regard the scriptures (3:16-17). 

Closing thoughts:
As we saw already, the birth-certificate granted at salvation means new priorities and power for living. Furthermore, the death certificate means I can forsake the "old me" and live out who I really am in Christ as a re-created man. Then we saw that in our marriage certificate of the scriptures, all of those united to Christ by faith are espoused and thus have received a transformed nature that sets them on course to living for Christ until He returns. These are the foundations for re-created manhood in Christ. 

The kind of men God wants in families, churches and communities

1 Timothy 2:8 "Therefore I want the men in every place to pray, lifting up holy hands, without wrath and dissension."

Introduction:

In Paul's first letter to Timothy, the main purpose was to instruct both Timothy and the church on how to conduct themselves in the church of the living God. (1 Timothy 3:15) To expand out further for a moment, the three letters of 1 Timothy, 2 Timothy and Titus are deemed "The Pastoral Epistles". They function as inspired manuals on how to have a Christ-centered church and leaders who can lead those churches. The vision for Godly leadership and churches in 1 Timothy, as well as 2 Timothy and Titus, is  to address families, pastors, deacons, men, women and children. 

To now zero in the focus today's post, 1 Timothy 2:8 expresses God's desire for godly men in the church. Such a need in our families, churches and communities cannot be over-emphasized. Without a doubt Paul is concerned about addressing the male church membership at the church of Ephesus in 1 Timothy, as seen in his specific use of the word translated "men". 

Why the men? Certainly Paul is not excluding women from his instructions on godly living in the church. The remaining seven verses of 1 Timothy 2 aim at demonstrating God's inclusion of women in his redemptive purposes. Rather Paul is underscoring the need for godly men. Ephesus was a center of culture and learning in Asia Minor and was known for its devotion to the false Greek female deity known as Artemis. This cult flourished in Ephesus and epitomized broken male culture, as seen in the crass forms of prostitution practiced by both men and women at the temple shrine. As the church at Ephesus began in Acts 18 and 19, the immediate need was evident - the need for godly men. The need was for men who could lead, be spiritual leaders in their homes and living examples of men who are transformed by Jesus Christ. Today we want to consider 1 Timothy 2:8 and simply note the kind of men God wants.

1. God wants Godly men. 

When Paul wrote: "I desire for men in every place..." at the beginning of 1 Timothy 2:8, he was not only expressing his thoughts and desires, but also the desires of the Holy Spirit inspiring His words. God so wills and desires for there to be Godly men in every generation and in every church. We see as early as Genesis 3 God's desire to redeem Adam. Adam had failed as the man and as a man to protect his wife, rebuke the Devil and heed the voice of God. Nonetheless God sought after the man and the woman both. The first five chapters of Genesis record over 1600 years of time and ten generations of human beings, with ten men carrying forth the Gospel like torch lights on an unlit runway. Afterward God raised up men like Abraham, Moses, Samuel, David, Hezekiah and others throughout the Old Testament. Certainly God utilized women in furthering the Kingdom like Deborah in Judges and Ruth and Mary, yet God's express desire more often than not was to call forth men. 

Why men? It's not because men are smarter, or better or more consistent. if anything, men oftentimes fail, are hard to find when it comes to the need for leadership and frankly, would rather let someone else do it. God's ultimate purpose in all things is His glory. (Romans 11:36) Any spiritual benefit flows from my life as a man cannot be credited to me, but God alone. 

The greatest evidence we have in scripture of God's desire for Godly men is in what His Son became when He came into this world. Jesus Christ, the Second, Co-Eternal, Co-Equal Sharer of Deity with the Father and the Spirit, assumed humanity in the virgin birth. To be more specific, Jesus Christ chose to become a man in the fulness of time. (Galatians 4:4) So clearly the first reason we need godly men is due to the fact that it is God's will for there to be godly men.

2. God wants Godly men that are spiritual leaders

So we have established that God desires godly men, and now we can build on that thought by including how God desires godly men who are spiritual leaders. However notice what Paul writes again in 1 Timothy 2:8 "Therefore I want the men in every place to pray, lifting up holy hands....". Why the  public display of prayer and worship? It is quite simple really....God desires men to be spiritual leaders in their homes, churches and communities. Paul does not restrict male spiritual leadership in one location. He could very well had limited his instructions to "wanting all men in the churches to pray and lift up holy hands" or "wanting all men to pray" and thus put the period on the end of his sentence. However, that is not what the Holy Ghost intended. Rather, the instruction is very public and purposefully meant to convey the need everywhere and everyplace for men to be spiritual examples. 

3. God wants Godly men to be spiritual leaders who are unhindered in their walk with Him

Again notice what Paul writes in - 1 Timothy 2:8 "Therefore I want the men in every place to pray, lifting up holy hands, without wrath and dissension." So many men either hold onto anger from the past or pride and thus dissension. Pride and anger lie at the root of Adam's fall into sin. These two traits are persistently used by Satan to sabatoge men who are redeemed by Christ in faith from enjoying their walks with God. 

God desires godly men, and godly men who will be spiritual leaders. However to add onto these last two thoughts, He desires men who won't hesitate in their walk with Him. It is clear that broken male culture is the outcome of men hesitating or not following through in their relationships - whether they be marriages, parenting or with their walk with God. We as men need to quit hesitating and throw our all into others and moreso into the Lord Himself. 

Why Biblical Inerrancy is the basis for effective preaching - Consistent Effective Preaching of an Inerrant Bible is what people need to hear.

2 Timothy 3:16-4:2 "All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; 17 so that the man of God may be adequate, equipped for every good work. 4:1 I solemnly charge you in the presence of God and of Christ Jesus, who is to judge the living and the dead, and by His appearing and His kingdom: 2 preach the word; be ready in season and out of season; reprove, rebuke, exhort, with great patience and instruction."

Introduction:

The past couple of days have been devoted to understanding why Biblical inerrancy and effective preaching go hand-in-hand. The sermons proclaimed from any pulpit are only effective insofar as they are grounded in and leading out the meaning of those words. The above opening texts are gold standards when it comes to expressing two core truths of the Christian faith: the inspiration of the Bible and the priority of preaching. We have seen thus far that an inerrant Bible must be the basis for effective preaching because the cost of effective preaching is worth it because the Bible is inspired and thus inerrant; as well as recognizing that God revealed His word to be preached. Today I want to draw this short series to a close by asking once more: why is Biblical Inerrancy the basis for effective preaching? As we shall see, an inerrant Bible being preached is what people need to hear.

Consistent Effective Preaching of an Inerrant Bible is what people need to hear.2 Timothy 4:1-5

To insure that this post is not just for preachers by a preacher, we must also realize that preachers are first hearers of the Spirit illuminating the inerrant text to them in the process of preparation. Moreover, the person in the pew or in the classroom or in the public square is considered a hearer and thus stands as the intended recipient of such effective preaching. Hearers are going to have different viewpoints on what the Bible is, however the preacher, if he is to be consistently effective and to stand up under the strain of a long-tenured pulpit ministry, must see the Bible for what it really is.

Think about this: if a man believes that the Bible is not inspired, or even if he believes the Bible to be inspired but not fully inerrant, then how can he be a consistent hearer? Such a man to one degree or another will sit as judge over the Bible, rather than sitting in judgment by the Bible. Dr. Steven Lawson in his book: "Famine in the Land, the Priority of Biblical Preaching", page 26, quotes theologian Michael Horton who states regarding the need for sound, expository, effective preaching and belief in Biblical inerrancy: "The regular proclamation of Christ through the close exposition of Scripture is more relevant in creating a worshipping and servicing community than political causes, moral crusades and entertaining services." 

Whether one be a preacher behind a pulpit or a person in the pew, everyone needs to hear God speak through His words. A book that is anything less than inspired, inerrant and infallible is not the kind of book that can demand change nor bring it. Preachers need changed by the Word of God. As Paul told Timothy in 1 Timothy 4:13-16   "Until I come, give attention to the public reading of Scripture, to exhortation and teaching. 14 Do not neglect the spiritual gift within you, which was bestowed on you through prophetic utterance with the laying on of hands by thepresbytery. 15 Take pains with these things; be absorbed in them, so that your progress will be evident to all. 16 Pay close attention to yourself and to your teaching; persevere in these things, for as you do this you will ensure salvation both for yourself and for those who hear you." 

No wonder Paul warns Timothy of the dangers yet again that he and subsequent generations of Christians will face by opponents of the Bible. (2 Timothy 4:3-4) Such preaching is worth it and the Bible as God's inspired and inerrant book is worth what Paul writes in 2 Timothy 4:5 - "But you, be sober in all things, endure hardship, do the work of an evangelist, fulfill your ministry."

Closing thoughts:

Today we aimed to answer the question: why Biblical inerrancy is the basis for effective preaching? In answering this question from 2 Timothy 3:10-4:5 we noted the following:

1. Cost of effective preaching demands inerrant scripture. 2 Timothy 3:10-14 

2. Contents of inerrant scripture were revealed for effective preaching. 2 Timothy 3:15-17

3. Consistent Effective Preaching of an Inerrant Bible is what people need to hear.2 Timothy 4:1-5

Why Biblical Inerrancy is the basis for effective preaching - The contents of inerrant scripture were revealed for effective preaching

2 Timothy 3:16-4:2 "All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; 17 so that the man of God may be adequate, equipped for every good work. 4:1 I solemnly charge you in the presence of God and of Christ Jesus, who is to judge the living and the dead, and by His appearing and His kingdom: 2 preach the word; be ready in season and out of season; reprove, rebuke, exhort, with great patience and instruction."

Introduction:

Today I want to continue on from where we left off yesterday, namely drawing some connections between a consistent affirmation of the inerrancy of scripture and its practical application in Biblical preaching to the 21st century church. In other words, we aim to simply ask the question: why is Biblical Inerrancy the basis for effective preaching? We saw yesterday that the cost of effective preaching demands we retain the Biblical teaching of the character of scripture as being Divinely inspired and therefore inerrant. Today we consider the second reason why effective, expository preaching needs to be connected to Biblical inerrancy, namely...

The contents of inerrant scripture were revealed for effective preaching. 

2 Timothy 3:15-17

To affirm the inerrancy and infallibility of the scripture in all its words and parts practically leads to an equal conviction regarding a particular type of preaching - what is called "expository preaching". Expository preaching literally means "exposing" the listener to the original intents and purposes of the Biblical text as it was inspired by the Holy Spirit superintending over the Biblical authors. The preacher who gives himself to expository preaching places a high premium over getting the message right from the words of the Bible itself. 

Dr. John MacArthur in his book: "Preaching, how to preach Biblically", page 17, notes from reflecting on the truths of 2 Timothy 3:16-17 and 2 Timothy 4:1-2: "Should not that magnificent truth determine how we preach? Paul gave this mandate to Timothy: 'I solemnly charge you in the presence of God and of Christ Jesus, who is to judge the living and the dead, and by His appearing and His Kingdom: preach the Word; be ready in season and out of season; reprove, rebuke, exhort with great patience and instruction" (2 Tim. 4:1-2). Any form of preaching that ignores that intended purpose and design of God falls short of the Divine plan." 

God is The talking God. Why would God choose to reveal His will in words, lest He intended for His truth to be preached and explained by preachers called by Him to feed His people. (Romans 10:10-17; 1 Corinthians 1:17-21; 1 Peter 5:1-5) As God revealed His words, making what was unknown known (2 Peter 1:20-21); and as this revelation was put into writing, superintended by the Holy Spirit to be free from error (Proverbs 30:5; John 10:35; 2 Peter 1:21; 2 Timothy 3:16-17); the time would come when the completed documents would need to be taught and preached to generations of Christians in the church. (Ephesians 4:11-13) 

What is the nature of the words of the Bible? To summarize Bryan Chapell in his book: "Christ-Centered Preaching", page 27, we can note the following:

1. The Word of God creates. Gen 1:3; Ps 33:9

2. The Word of God controls. Ps 147:15-18

3. The Word of God convicts. Jeremiah 23:28-29

4. The Word of God performs its purposes. Isaiah 55:10-11

5. The Word of God overides human weaknesses. Philippians 1:18 

More tomorrow....

Why Biblical Inerrancy is the basis for effective preaching - The cost of effective preaching demands it

2 Timothy 3:16-4:2 "All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; 17 so that the man of God may be adequate, equipped for every good work. 4:1 I solemnly charge you in the presence of God and of Christ Jesus, who is to judge the living and the dead, and by His appearing and His kingdom: 2 preach the word; be ready in season and out of season; reprove, rebuke, exhort, with great patience and instruction."

Introduction:

When I as a preacher stand before the congregation to which God has called me, I bring one book that alone is God's revealed words - the Bible. The sermons proclaimed from any pulpit are only effective insofar as they are grounded in and leading out the meaning of those words. The above opening texts are gold standards when it comes to expressing three core truths of communicating the Christian faith: the inspiration and inerrancy of the Bible and the priority of preaching. Today I want to draw some connections between a consistent affirmation of the inerrancy of scripture and its practical application in Biblical preaching to the 21st century church. In other words, we aim to simply ask the question: why is Biblical inerrancy the basis for effective preaching?

The cost of effective preaching demands inerrant scripture. 2 Timothy 3:10-14

Our core text above is part of a series of statements that Paul begins back in 2 Timothy 3:10. In what appears to be a repeated admonition to his younger protege who is assuming leadership at the church at Ephesus, he states in 2 Timothy 3:10-11 "Now you followed my teaching, conduct, purpose, faith, patience, love, perseverance, 11 persecutions, and sufferings, such as happened to me at Antioch, at Iconium and at Lystra; what persecutions I endured, and out of them all the Lord rescued me!" Why would a preacher purposefully choose to undergo the hardship that comes with preaching lest he believed that the very text he preaches is nothing short of being the very words of God? Paul's forecast of Timothy's future preaching assignment is as bleak as it is blunt! 

Preachers who are consistently effective at their rpeaching are those who hold to the original 419,687 words of the originally revealed Old Testament and the 138,162 words of the originally revealed New Testament as being inspired and without error.  This entails adhering to the general overall wording, authority, doctrines and details being preserved to the point of declaring today's Bibles as being practically and actually the same authoritative inerrant Word of God. Such a committment is necessary in order to pay the price for such preaching. Why endure the high cost of preaching? Preaching that results in no cost for the preacher may very well be evidence of a man who does not consistently hold to a high view of scripture.

Richard Baxter, the great Puritan minister of the 17th century preacher states: "All churches either rise or fall as the ministry doth rise or fall, not in riches and worldly grandeur, but in knowledge, zeal and ability for their work." The Bible is not another church book, as coined by one recent theologian; rather the Bible alone is God's book, holding authority and sway over the church. Lest the Bible that I as a preacher is the inerrant and inspired Word of God, the cost of effective preaching will never be justified. The cost is dear and the cost is willingly paid by all true God-called men who know, teach and believe to the core of their being that the Bible is what it really is - the Word of God. 

More tomorrow.....

The shield of faith - its meaning and applications

Ephesians 6:16 "in addition to all, taking up the shield of faith with which you will be able to extinguish all the flaming arrows of the evil one."

Introduction:

Today we consider once again the subject of the believer's spiritual armor. Earlier this year I wrote a post on the first pieces of the spiritual armor, and thus I invite the reader to review the thoughts that were written for sake of reference: http://pastormahlon.blogspot.com/2015/01/the-belt-of-truth-breastplate-of.html

Out of all the pieces of the spiritual armor mentioned in Ephesians 6:10-18, the shield of faith is the largest. Additionally, out of all the armaments listed in that text, the shield of faith functions most directly in defending the Christian soldier in the spiritual warfare of faith and life. Today's post aims to explore and apply what Paul means by "the shield of faith" in Ephesians 6:16.

The shield and enemy darts in times of war

So what purpose did the shield serve in times of ancient warfare? James M. Freeman writes in "Manners and Customs of the Bible", pages 462-463: "There were darts, however, sometimes used in ancient warfare that were literally 'fiery.' They were hollow reeds filled with naphtha or some other combustible material, and, being set on fire, were shot from slack bows. Whatever the arrows struck, the flames consumed. Water served to increase their violence; they could only be distinguished by being covered with earth. Large shields were used by the soldiers against whom these 'fiery darts' were thrown, and thus their persons were protected." Adam Clarke in his commentary on the shields and darts notes: It is probable that the apostle alludes to the darts called "flarkica", which were headed with lead, in or about which combustible stuff was placed that to fire in the passage of the arrow through the air, and often burnt up the enemy's engines, ships, etc; they were calculated also to stick in the shields and catch them on fire. Some think that poisoned arrows may be intended, which are called fiery from the burning heat produced in the bodies of those who were wounded by them. To quench or extinguish such fiery darts the shields were ordinarily covered with metal on the outside, and thus the fire was prevented from catching hold of the shield. 

As can be seen in the above photograph, the shields used by Roman soldiers would had provided ample and perhaps the only defense against the fiery darts mentioned in Ephesians 6:16 and pictured below:


The shield of faith as a theme through the Bible. Taking up the shield of faith means.....

Confidence in God
I find it interesting that the very first mention of the term "shield" in the Bible has to do with a spiritual context. In Genesis 15:1 we read God saying to Abraham, the father of faith: After these things the word of the Lord came to Abram in a vision, saying, “Do not fear, Abram, I am a shield to you;
Your reward shall be very great.” God as the believer's defense or "shield" is developed extensively in the scriptures. Psalm 56:3 reads - "When I am afraid,I will put my trust in You. 4 In God, whose word I praise, In God I have put my trust; I shall not be afraid.
What can mere man do to me?" The Psalmist repeats this same refrain in Psalm 56:11 and then in Hebrews 13:6 we see these words echoed: "so that we confidently say, 'The Lord is my helper, I will not be afraid. What will man do to me?”' Hence when we speak of the shield of faith as being composed of "the faith", we are referring to the gifting of God given at salvation and continually given to believers that persuades them to trust God's revelation in Jesus Christ in the scriptures. Thus to take up the shield of faith first of all means we have confidence in God. 

Choosing the invisible over the visible
To take up the shield of faith in the scriptures secondly refers to choosing what is unseen vs what is seen. Faith by its very nature is the "substance of things hoped for, the certain of things not yet seen." (Hebrews 11:1) Paul reminds us in 2 Corinthians 5:7 - "For we walk by faith, not by sight." Colossians 3:4 states -  "Set your mind on the things above, not on the things that are on earth." In Hebrews 11:24-27 we read of Moses -  "By faith Moses, when he had grown up, refused to be called the son of Pharaoh’s daughter, 25 choosing rather to endure ill-treatment with the people of God than to enjoy the passing pleasures of sin, 26 considering the reproach of Christ greater riches than the treasures of Egypt; for he was looking to the reward. 27 By faith he left Egypt, not fearing the wrath of the king; for he endured, as seeing Him who is unseen." The famous "faith chapter" of Hebrews 11 closes out with these words in Hebrews 11:34 - "quenched the power of fire, escaped the edge of the sword, from weakness were made strong, became mighty in war, put foreign armies to flight."

The great preacher of times past, D. Martin Lloyd Jones, in his book: Faith on Trial - studies in Psalm 73, points to how faith in what is "not seen" is not just a matter of the heart, but a way of understanding: "Let us never forget that the message of the Bible is addressed primarily to the mind, to the understanding. There is nothing about the Gospel that is more satisfying than this. It does not merely give me an experiences; it enables me to understand life. I have knowledge; I have understanding; I know. I can "give a reason" for the hope that is in me. I do not ,merely say that "whereas I was blind, now I see', without knowing why or how. I know; I can give reason for the hope that is within me." Jones is commenting on a disillusioned man by the name of Asaph who had been discouraged by what he "saw" with his physical eyes in Psalm 73. However it was not until he entered into the temple that his second set of spiritual eyes, the "eyes of faith" were readjusted to conclude that the wicked man's end was approaching quickly. Jones notes: "Thank God that this man when he went into the sanctuary of God found an explanation." 

So to take up the shield of faith means to have confidence in God and to choose the unseen over the seen. Then note finally the result....

Continuing victory
When you and I choose to take up and carry along the shield of faith versus trusting in our own understanding, we establish a track record of faithfulness and thus victory. Romans 8:37 - "But in all these things we overwhelmingly conquer through Him who loved us." Hebrews 11:33 plainly states - "who by faith conquered kingdoms, performed acts of righteousness, obtained promises, shut the mouths of lions."  1 John 5:4-5 states - "For whatever is born of God overcomes the world; and this is the victory that has overcome the world—our faith. 5 Who is the one who overcomes the world, but he who believes that Jesus is the Son of God?"

Conclusion:
Today we consider the meaning and applications of the "shield of faith" in Ephesians 6:16. We looked at the idea of a shield in antiquity, and then laid out three spiritual applications from a survey of the Bible with regards to the meaning of "the shield of faith":
1. Confidence in God
2. Choosing the invisible over the visible
3. Continuing victory

How to retain inner peace with God - Psalm 131

Psalm 131:1-3 - "O Lord, my heart is not proud, nor my eyes haughty;Nor do I involve myself in great matters, or in things too difficult for me. 2 Surely I have composed and quieted my soul; Like a weaned child rests against his mother, My soul is like a weaned child within me. 3 O Israel, hope in the Lord From this time forth and forever."

Introduction:

Today's post will begin with a great quote from great Baptist Preacher Charles Spurgeon in his "Treasury of David" on Psalm 131 (http://www.spurgeon.org/treasury/ps131.htm): "It is both by David and of David: he is the author and the subject of it, and many incidents of his life may be employed to illustrate it. Comparing all the Psalms to gems, we should liken this to a pearl: how beautifully it will adorn the neck of patience. It is one of the shortest Psalms to read, but one of the longest to learn. It speaks of a young child, but it contains the experience of a man in Christ. Lowliness and humility are here seen in connection with a sanctified heart, a will subdued to the mind of God, and a hope looking to the Lord alone happy is the man who can without falsehood use these words as his own; for he wears about him the likeness of his Lord, who said, "I am meek and lowly in heart." The Psalm is in advance of all the Songs of Degrees which have preceded it; for loveliness is one of the highest attainments in the divine life. There are also steps in this Song of Degrees: it is a short ladder, if we count the words; but yet it rises to a great height, reaching from deep humility to fixed confidence. Le Blanc thinks that this is a song of the Israelites who returned from Babylon with, humble hearts, weaned from their idols. At any rate, after any spiritual captivity let it be the expression of our hearts."

This Psalm is found in a collection of 15 Psalms spanning from Psalm 120-134 which are termed "Psalms of Ascent". The idea of these Psalms is to take the reader on a journey with the Lord from having been faraway and in exile to being reunited in fellowship with Him. Themes such as spiritual growth. maturity, struggle, worship and other ingredients found in the Christian's desire to walk closer to God are found in these Psalms. Unless you have been by grace through faith made right with God through Jesus Christ, there can be no peace in the soul. As Romans 5:1 reminds us - "Therefore, having been justified by faith,we have peace with God through our Lord Jesus Christ." In Psalm 131 we find three ways in which we can retain inner peace with God. Please notice....

1. Remember God (in the midst of busyness)

The Psalmist writes in Psalm 131:1  "O Lord, my heart is not proud, nor my eyes haughty;Nor do I involve myself in great matters, Or in things too difficult for me." Notice the first two words "O Lord". The name for God used here is the Covenant name "Yahweh". As the Psalmist list out the many things that could distract and lead his mind away from God, He makes sure He mentions God first. The name "Yahweh" evokes memories in scripture such as the time He first revealed this most personal of names to Moses in Exodus 3, or when God as Yahweh appeared to His people throughout the Old Testament in times of difficulty or making promises. Such thoughts could certainly be recalled to one's memory, which is why it is so vital to apply oneself to the study of scripture so as to rehearse all the great things Yahweh has done and desire to do. 

Whenever we keep the greatness of God (Yahweh) before us, everything else is placed in its proper perspective. We will recognize that there is no height or exploit greater than God, and thus avoid pride. There are matters that can be too difficult for us, but not God. Remembering God enables the child of God to retain inner peace with Him. But notice what the Psalmist writes next...

2. Depend on God. Psalm 131:2

Psalm 131:2 reads - "Surely I have composed and quieted my soul;Like a weaned child rests against his mother, My soul is like a weaned child within me." I can remember when each of our children went from the bottle to eating baby food. At first they would fight and fuss, wanting the bottle. But then there came a point when the fighting and fussing would cease, and the child would "settle down" and be content with eating solid food. The child found its rest in depending upon their parents and realizing that the food they had placed in front of them would fill their stomachs. Soon, after each of our children ate, nap time would come (for both baby and parent!)

This imagery of "weaning a child" speaks volumes on the necessary link between depending on God and spiritual maturity. The irony of spiritual maturity is that in dependence on God do I then achieve the ability to stand. Hebrews 5:14 states - "But solid food is for the mature, who because of practice have their senses trained to discern good and evil." Then we read in 1 Peter 5:6-7 "Therefore humble yourselves under the mighty hand of God, that He may exalt you at the proper time,7 casting all your anxiety on Him, because He cares for you." So inner peace with God is found by remembering God and depending upon Him. Now notice lastly what the Psalmist has to say with regards to finding inner peace with God....

3. Hope in God. Psalm 131:3

We read in Psalm 131:3 - "O Israel,hope in the Lord from this time forth and forever." Do you see the progression of thought in this Psalm that enables inner peace with God: "Remember God"; "Depending on God" and "Hope in God"? All three are as a three-braided rope. Throughout scripture we are told to hope in God. (example: Psalm 42-43) Jesus Himself in Colossians 1:27 is described as being in the Christian: "Christ in you, the hope of glory". I'm reminded of the old hymn that goes: "My hope is built on nothing less, than Jesus' blood and righteousness. I dare not trust the sweetest frame, but wholly lean on Jesus' name."

Closing thoughts

Today we considered how to retain inner peace with God in Psalm 131. We considered the following three thoughts: Remember God (131:1); Depend on God (131:2) and Hope in God (131:3). 

P18 Conclusion to the Series: Why the Bible

2 Timothy 3:15-17 15 "and that from childhood you have known the sacred writings which are able to give you the wisdom that leads to salvation through faith which is in Christ Jesus. 16 All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; 17 so that the man of God may be adequate, equipped for every good work."

Introduction:

Today we conclude this two and a half week series that we have entitled "Why the Bible". For the reader I have included links to every post in the series that can be used for reference and review. The hope is that this series has introduced the reader to what is a vast and important subject. The title "why the Bible" was chosen to be stated in either the form of a question to deal with opposing viewpoints or as a simple declaration to express what the Bible itself is. The opening text above is where we started in this series. The reader must never forget that the battle for the Bible is never over but must be waged by every pastor, teacher and person in the pew. To that end I simply point the reader to the links of every post with the hope of equipping and encouraging other Christians to declare and defend the faith once for all delivered to the saints. Why the Bible? Because our lives both here and for eternity depend upon it being the Word of God, pointing to God and being the written form of God's voice in today's world for the glory of Jesus Christ. 

Links to posts in the series: Why the Bible

http://pastormahlon.blogspot.com/2015/02/p1-why-bible-perilous-times-need-word.html

http://pastormahlon.blogspot.com/2015/02/p2-why-bible-is-unique-in-its-authority.html

http://pastormahlon.blogspot.com/2015/02/p3-why-bible-is-unique-in-its-authority.html

http://pastormahlon.blogspot.com/2015/02/p4-why-bible-is-unique-in-its-authority.html

http://pastormahlon.blogspot.com/2015/02/p5-why-bible-is-unique-in-its-authority.html

http://pastormahlon.blogspot.com/2015/02/p6-why-bible-is-worthy-of-our.html

http://pastormahlon.blogspot.com/2015/02/p7-why-bible-trustworthiness-of-words.html

http://pastormahlon.blogspot.com/2015/02/p8-why-bible-alone-is-trustworthy-word.html

http://pastormahlon.blogspot.com/2015/02/p9-why-bible-is-only-trustworthy-and.html

http://pastormahlon.blogspot.com/2015/02/p10-why-bible-proof-of-inspiration-dr.html

http://pastormahlon.blogspot.com/2015/02/p11-why-bible-alone-is-basis-for.html

http://pastormahlon.blogspot.com/2015/02/p12-why-bible-must-basis-for-preaching.html

http://pastormahlon.blogspot.com/2015/02/p13-why-bible-is-word-of-god-is-book-of.html

http://pastormahlon.blogspot.com/2015/02/p14-why-bible-is-word-of-god-are-any.html

http://pastormahlon.blogspot.com/2015/02/p15-why-bible-has-66-books-question-of.html

http://pastormahlon.blogspot.com/2015/02/p16-why-bible-has-66-books-defining-and.html

http://pastormahlon.blogspot.com/2015/02/p17-why-bible-has-66-books-and-no-lost.html

P17-Why the Bible has 66 Books and no lost books - Understanding the so-called "lost books" & "lost gospels"

Matthew 5:18 “For truly I say to you, until heaven and earth pass away, not the smallest letter or stroke shall pass from the Law until all is accomplished.

Introduction:

This current series of posts is dedicated to introducing the reader to various subjects related to the significance, authority and history of the Bible. The question or phrase "why the Bible" is at the heart of this series and it is hoped that the reader has been not only informed but perhaps had developed a greater appreciation for the Bible as God's Word. In yesterday's post we dealt with the subject of the Apocrypha and their relationship to the 66 books of the Bible. Today we will briefly focus on another collection of books that some people mistakenly call "the lost books of the Bible" but are in the technical literature of Old and New Testament studies referred to as the "Pseudepigrapha" (meaning false writings). More will be said of these terms in a moment. 

Why the so-called "Lost Books of the Bible" are not lost books of the Bible

I remember when I first became a Christian I had a relative who had also converted at about the same time as myself. One day my family and I went to his home for a visit, and I noticed a curiously titled book in his collection called "The Lost Books of the Bible". As I began to thumb through that volume, I ran into "The Book of Adam and Eve" and the "Book of Abraham" and other books supposedly written by famous biblical characters.

It must be remembered: not one inspired Book of the Bible has ever been lost

Some people today are saying that there are other books other than the 66 books that should had made it into our Bibles. Has all the books that God the Holy Spirit inspired made it into the Bible? Are there "lost books" of the Bible? It will be the contention of this blog that due to the nature of these "so-called" lost books, the dates of their composition and their corrupt theology, that we can confidently say that not one inspired book of the Bible has ever been lost. After all, its hard to have so-called "lost books" that  were neither ever lost nor part of the canonical, inspired 66 books of the Bible from the beginning.

What are these "so-called" Lost Books of the Bible
We saw yesterday that in the time period between the Old and New Testaments, the Jewish people began to write non-inspired devotional and historical works that collectively are called "The Apocrypha". As one digs more into what the Jewish people were thinking during that time, many curious questions were being asked. Many folks speculated about details not spoken of in the Bible. Thus between 200 B.C to almost 200 A.D the Jews composed a collection of Books under the assumed names of Biblical people.

In the scholarly community the "Lost Books" of the Bible are known by the weird name "Pseude-pigrapha" (soo-de-pi-grafa), meaning "false-writings". Much like the Apocrypha, this collection of writings were immedately rejected as non-inspired. The number of these books number in the dozens, and below some of their names are mentioned for reference:

1. The Testament of the Twelve Patriarchs (supposed writings by Jacob's Twelve Sons)

2. The Books of Adam, Eve and Noah (Alleged records written by Adam, Eve and Noah)

3. The Book of Enoch (A long book recording the supposed revelations of the pre-flood prophet Enoch)

4. The Book of Abraham (you guessed it, supposedly written by Abraham)

These books were in a sense, the fiction of their day. Though this may be a poor analogy, it serves to illustrate how the Jewish people may had regarded these works. People were speculating about things in the Bible that they did not understand. What these Pseudo-pigrapha did was to fill in a curiosity gap and an entertainment gap. But even more-so, the people of God had not heard a fresh revelation for 400 years. Thus they began to write these books in an attempt to deal with the pain of God's silence. Unfortunately, by assuming the names of Biblical characters, the Pseudo-pigrapha were written under false pretenses.

Though popular in their day, these books were never regarded as inspired by God
By the days of Jesus, the Jews would had been well aware of the existence of these books (much like today's New York Times Best Sellers or popular Christian Authors). However the doctrines being communicated by these books was even more radical than that of the Apocrypha. The extreme figurative language and at times non-sensical nature of these books made it easy to see their counterfeit nature. Furthermore, these books as a collection taught for instance that angels were not just merely created beings, but in some cases could do similar things to God. Also too, claiming to be written by biblical characters, when it was clear in many cases that they were not, demonstrates a lack of regard for the scriptures.

A quick word on the supposed "lost gospels" or New Testament Pseudepigrapha

From time to time the reader may hear in the news the supposed discovery of a "new gospel" that never made it into our New Testaments. In part we have mentioned the Gnostics and some of the writings they produced in the century following the passing of the apostles in the first century. Early church fathers such as Irenaeus of Lyons (180 A.D) made a catalogue of these false Gospels that were circulating around the Medditeranean world (such as the Gospel of Phillip, Gospel of Thomas, Gospel of Judas, etc). Consequently, these writings are sometimes also called "Pseudepigrapha due to their use of famous names of Apostles by their otherwise anonymous writers. I won't take the time here to detail these works but only mention them to alert the reader to the fact that these writings are not "new" (they have been known from the early days of the church) nor are they Gospels (they have no "good news" of salvation, only philosophical musings of the Gnostics). 

Why there are no "Lost Books of the Bible", just more books of men
As Jesus said in the opening verse of today's post, not one word of God will ever pass away. Not only did God the Holy Spirit work with the 40 human authors of scripture to produce each and every Bible book, He also guaranteed that not one would be lost. If we were to unearth an alleged book today written by The Apostle Paul, Peter or the Prophet Isaiah, we could say with utmost confidence that the book would be non-inspired. Why? Because God had fixed the number of books He chose to inspire, as well as the time periods in which they were written (Hebrews 1:1-2) God has even guaranteed His people that with the sending of the Holy Spirit, they would have the guidance they need to discern what is the truth of God versus the words of men. (John 16:13) Psalm 119:89 tells us plainly: "Forever, O LORD, Your word is settled in heaven." There are no "lost books of the Bible", whether we are talking about the works written in between the testaments or the Gnostic literature passing itself off as so-called "gospels". There are the books of God (i.e the 66 books of the Bible) and then there are books of men (The Pseudipigrapha, Apocrypha and any other piece of religious literature). May we be discerning as we answer the question: "Why the 66 books of the Bible?" with the affirmation: "because they alone are God's Word(s)". 

P16 Why the Bible has 66 books: Defining and understanding the Apocrypha

Revelation 22:18 "I testify to everyone who hears the words of the prophecy of this book: if anyone adds to them, God will add to him the plagues which are written in this book"

Introduction and review
Yesterday we considered the history of the canon of scripture and aimed to answer the question why the Bible has only 66 books. The main focus was more on the New Testament than the Old Testament. In today's post we want to consider a set of books that were originally written by the Jews in between the Old and New Testament eras called "The Apocrypha". As will be explained in a moment, much confusion and differences of opinion have ranged throughout the history of these books. To make it as simple as possible, though the "Apocrypha" were respected, they were never considered inspired books of the Old Testament nor considered part of the overall canon of scripture until relatively recently in church history. Today in our continuing series: "Why the Bible", we want to take a closer look at these 14 books called "The Apocrypha".

What are the Apocrypha?
When Malachi penned his book under the inspiration of the Holy Spirit, 400 years passed until God would once again speak a word to men like Matthew to pen inspired scripture.  In between the ending of Malachi and beginning of Matthew, history saw the rise and fall of four major world empires: Babylon, Persia, Greece and Rome.  During that period, the Jews wrote 15 non-inspired books of history and devotional reflection that are referred to today as "The Apocrypha".  

The word "Apocrypha" means "that which is hidden" or "concealed".  You have perhaps heard about them or have seen them in an edition of the Roman Catholic Bible (Douay-Rheims, New American Bible) and the New Revised Standard Version (NRSV).  For reference sake, the Apocrypha are as follows:

1. 1st Esdras

2. 2nd Esdras 

3. Tobit (a fictional account of a Jewish man by the name of Tobit)

4. Judith (an alledged addition to the Book of Daniel)

5. Bel and the Dragon (an alleged addition to the Book of Daniel)

6. The Song of the Three Holy Children (an alleged addtion to the Book of Daniel)

7. Additions to Esther (supposed extra verses for the biblical book of Esther)

8. Susanna

9. 1 Macabbees (historical record of the Jewish opposition to Rome)

10. 2 Macabbees (reflections on Jewish opposition to Rome)

11. Prayer of Mannasseh (supposed prayer of repentance prayed by the biblical King Mannasseh)

12. Wisdom of Solomon (also called Sirach)

13. Book of Baruch (an alledged addition to Jeremiah)

14. Ecclesiasticus (a Jewish Philsophical work trying to prove the Jewish faith from reason)

15. Letter of Jeremiah (normally attached as "chapter six" in the Book of Baruch, #13 above). 

Evaluating the value and place of the Apocrypha
Just as you would walk into a book store and find many non-inspired books reflecting on the contents of scripture or giving a history of the church, the Apocrypha functioned in much the same way for the Jewish people. In terms of understanding what went on between the testaments, the Apocrypha can provide some valuable insights into Jewish beliefs and history. 

As a collection, these 14 books were never regarded by the Jews as equal or inspired to the Old Testament Books.   Whenever one turns to a copy of the Hebrew Bible, none of the Apocrypha will be found. Even though we do see these books in the Greek translation of the Old Testament (The Septuagint), even then the Apocrypha never enjoyed the same level of status as the 39 Old Testament books we find in our English Bibles. In as much as the Apocrypha may had been respected and seen as valuable, they were never considered sacred scripture. As one reviews the history of these 14 books, it is evident as to why they cannot be deemed as inspired scripture like the 66 books of the Bible.

How did the Apocrypha end up in some Bibles?

The Apocrypha, though respected, yet were never originally acknowledged by the Jews and the first few centuries of the early Church as inspired scripture
Jewish Historians such as Josephus in his work "Antiquities of the Jews" and the Greek speaking Jew "Philo" both refer to the Old Testament in their writings.  Josephus in particular writes about how the Old Testament books were recognized, accepted and in full use before the close of the Old Testament.  In his work, there are listed the documents of the Old Testament that are found in our English Bibles. Interestingly Josephus does not mention the apocrypha, reflecting the widely held Jewish view of the non-inspired nature of the Apocrypha. 


As already mentioned, the early church also had this same general opinion.  Documents such as the Muritorian Canon (composed over 100 years after the death of the Apostles) and the work "The History of the Church" by the church father "Eusebius" (written in the 300's A.D) mention the books of the Old and New Testament as being inspired.  Yet the Apocrypha are not included in those lists.  The reason why the church came to this conclusion is mainly because we never see the Apocrypha quoted as scripture by the Apostles in the New Testament. 

The world's first Bible translation included the Apocrypha due to their popular use
As the Jewish people came to speak the Greek language in the time between the testaments, the need arose for a Greek translation of the Old Testament.  The project of translating the Hebrew Bible into Greek occured from 275 b.c up until almost the time when Jesus came on the scene.   The Hebrew Bible continued to be copied and interpreted by the Jewish Rabbi's (Teachers) and Scribes (people who hand-copy manuscripts), however the vast majority of the Jewish world came to use the Septuagint.  The Apocrypha, though not being recognized as inspired scripture, were included in the Greek Old Testament due to their wide use by the Jews. It would not be until nearly 400 years into the history of the church that the opinion toward the Apocrypha began to shift. The Evangelical Dictionary of Theology, edited by Walter Elwell, notes the following about the Apocrypha:

"How did the Apocrypha secure a place in some of the English Bibles? The Jews uniformly denied canonical status to these books, and so they were not found in the Hebrew Bible; but the manuscripts of the Septuagint include them as an addendum to the canonical OT. In the second century A.D., the first Latin Bibles were translated from the Greek Bible and so included the Apocrypha. Jerome's Vulgate distinguished the books of the church (i.e the Apocrphya) from the books of the Canon (i.e our familiar 66 books), with the result that the Apocrypha were accorded secondary status. At the council of Carthage (397), however, which Augustine attended, it was decided to accept the Apocrypha, accepting 1-2 Esdras and the Prayer of Manasses, as having unqualified canonical status."  


The Roman Catholic Church's continued use and gradual elevation of the Apocrypha
By the 400's A.D the church in the Western Roman Empire was speaking more Latin and less Greek.  A man by the name of Jerome translated the Old and New Testament into the Latin Version known as the Vulgate.  It would be this Bible that would be used by the Roman Catholic Church for the next 1,000 years.  Though Jerome in his writings never acknowledged the Apocrypha as inspired, they were included in his version due to their wide use.  A few in the church of the Middle Ages tried to push for Apocrypha as being on par with the canonical 66 books, however that decision by the Roman Catholic Church would not become official Church Doctrine until the 16th century (see below). The Roman Catholic Church would gradually come to value the Apocrypha more and more over the centuries as it saw the need to justify some of its beliefs not taught in the inspired books of the Bible.


The Roman Catholic Church deems the Apocrypha as equal to scripture in the 1500's
By the days of the sixteenth century (1500's), Martin Luther and others were calling for spiritual, moral and doctrinal reform in the Roman Catholic church.  In partial response to the Reformation movement, the Roman Catholic Church needed a way to defend doctrines that it knew were not in the Bible.  Since they already had been using the Apocrypha, the church convened a series of meetings called collectively "The Council of Trent" from 1545-1563. Among the many subjects discussed, the choice was made to adopt the Apocrypha officially as on equal par with the canonical 66 books of the Bible. Even in modern day editions of Roman Catholic Bibles, these books will be called "Deutero-canonical", meaning "second canon". The Roman Catholic Church as a rule does not term these books "Apocrypha", since they are accorded by them with equal status as the other 66 books.

Why the Apocrypha are not included in many Modern Non-Catholic English Bibles
After the Council of Trent was done, events transpired that led to the Church in England breaking away from the Roman Catholic Church, under the leading of King Henry VIII.  The Church of England, known as the Anglican Church, retained the Apocrypha in the various English translations, including the 1611 King James Bible.  In all editions of the King James Bible, the Apocrypha were inserted in between Malachi and Matthew until the 1700's.  By influence of the Reformation, Christian leaders, especially in America, recognized the original position of the early Christians and Jews, and from the 1800's onward, no edition of the King James Bible included the Apocrypha.  

In 1881 English Scholars did the English translation known as the "Authorized Standard Version".  This version, as well as most English versions produced today (other than Catholic Bibles and the New Revised Standard Version), do not include the Apocrypha. 

Pro's and con's about the Apocrypha
So how is the Bible believing Christian to regard the Apocrypha? To be as fair as possible, some of the books, such as 1 Macabbees, are valuable historical records of what the Jews were dealing with between the Old and New Testaments.  With that said, we must note at this point that even the authors of the Apocryphal books did not view their works as inspired scripture. For example, 1 Macabees 9:27 reminds us that there was no word from God in the times following Malachi, thus showing how the Apocryphal writers themselves viewed what they were doing - namely non-inspired work.  

The theology of the Apocrypha is in some places contrary to revealed scripture. For instance, in one of the books called "Tobit", salvation by works is clearly taught. Though there maybe some valuable historical and even at times devotional insight, yet the Apocrypha as a collection are uneven in their usefulness, and must be used with caution if they are consulted.  


Final thoughts: Focus on the 66 books revealed by God
To know what is authoritative for living the Christian life is crucially important for growing in Christ.  1 Peter 2:1-2 reminds us to crave the pure milk of the word, so that we may grow in our faith.  Knowing which books are inspired is important, since only by the written Word of God can anyone be converted to saving faith and grow in Christ. As we have labored again and again in this series of posts, only the 66 books of the Bible are revealed by God, and thus profitable for doctrine, reproof, correction and training in righteousness. (2 Timothy 3:16) My prayer is that you, dear reader, have found today's blog helpful in understanding the value of knowing God's word, the 66 inspired books.