Abusing God’s Mercy

“O give thanks unto the LORD; for he is good: for his mercy endureth for ever.” —Psa. 136:1

“We then, as workers together with him, beseech you also that ye receive not the grace of God in vain.”—2Cor. 6:1

When God handed the tables of stone containing his Law to Moses on Mt. Sinai, he introduced himself as a God of mercy. The God of justice prefaced his law of justice with the assurance that he is also the God of mercy.

“And the LORD passed by before him, and proclaimed, The LORD, The LORD God, merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation.”—Ex. 34:6, 7

How many of us have had occasion to thank the Lord for his mercy? How many of us have needed that mercy when we pleaded for forgiveness for our shortcomings? All of us have only his mercy to thank for the fact of any relationship with him at all. “O give thanks unto the LORD . . . for his mercy endureth forever!”

But precious and enduring and necessary is the mercy of God, it is, like most gifts, subject to abuse. Some fear his mercy. Some take it for granted.

Fearing God’s Mercy

Consider the case of Jonah. He was given a commission to preach the word of the Lord to Nineveh. He refused. He fled that commission by taking a boat from Joppa in the opposite direction. Why? Was it from fear of the perils of the journey? Hardly! The perils of the voyage by trip proved far more perilous. Was it from fear of a hostile reception in a foreign capitol? Plausible! After all Nineveh was the capitol of Assyria, Israel’s mortal enemy. But, plausible as this reason was, it was not the main reason. Jonah reveals the reason himself.

“But it displeased Jonah exceedingly, and he was very angry. And he prayed unto the LORD, and said, I pray thee, O LORD, was not this my saying, when I was yet in my country? Therefore I fled before unto Tarshish: for I knew that thou art a gracious God, and merciful, slow to anger, and of great kindness, and repentest thee of the evil. Therefore now, O LORD, take, I beseech thee, my life from me; for it is better for me to die than to live.”—Jonah 4:1-3

Jonah was an Israelite. He loved his people. Nineveh was the capitol city of an enemy country, a country that in a few years would overthrow the kingdom of Israel and take them captive. Jonah knew his own abilities. In a land where prophets of the Lord were seldom heeded, Jonah had successfully convinced King Jeroboam II, the son of Joash, to do the one righteous act in his reign. (2 Kings 14:25)

Above all, Jonah knew the character of his God, that he was a merciful God. He knew that upon the slightest sign of repentance, God might either cancel or defer the threatened punishment. Jonah did not want that to happen. He knew the basic character of the Assyrians, that they were warlike and cruel. Time proved his fears to be justified.

Love Your Enemies

Do we ever act like Jonah? Do we want God’s mercy for ourselves, but resent it when others, particularly those we don’t especially like, are recipients of the same mercy? In his Sermon on the Mount, Jesus said:

“But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you.”—Matt. 5:44

And again, the Apostle Paul states: “Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head. Be not overcome of evil, but overcome evil with good.”—Rom. 12:21, 22

The love spoken of here is more than passive love. Jesus does not merely say, “Love your enemies,” but also “bless them.” Paul speaks in the active voice: “overcome evil with good.” This is exactly what Jonah was asked to do—to show love for his enemies by preaching to them the message of repentance. True, this message might bring them deliverance. True, this deliverance might not change their character or their attitude toward the one blessing them. No matter … “bless them.”

In a similar vain, we note the unusual words of Romans 12:20, “Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head.”

The thought here of “heaping coals of fire upon the head” is not one of shaming them, or doing them harm. The illustration is taken from the custom of a beggar seeking to borrow some food. Instead of merely giving him the food, “heaping coals of fire on his head” was an idiom for giving him the necessary means to cook the food as well—burning embers which would start a cook fire.

How well do we bless our enemies? Do we communicate with those with whom we are at disagreement? where some point of friction has put us at odds? Do we seek to show them the better way, as Jonah was commissioned to do for Nineveh? Or, on the other hand, do we shun them? go the opposite way when we are commissioned to give them a message from God?

Taking God’s Mercy for Granted

Another abuse of the mercy of God is to take it for granted, to use it as an excuse for further sin. Paul addresses this question directly in the sixth chapter of Romans.

“What shall we say then? Shall we continue in sin, that grace may abound? God forbid. How shall we, that are dead to sin, live any longer therein?”—Rom. 6:1, 2

“What then? shall we sin, because we are not under the law, but under grace? God forbid. Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?”—Rom. 6:15, 16

Although the above was written in a discussion of the relationship between the Law and the Gospel, its principles are relevant on a larger scale. It is only too easy for us to not only appreciate God’s mercy and forgiveness, but to count on it so much as not to work on ridding ourselves of the underlying sin.

This is like a doctor treating the symptom, and not the cause. The symptom is our own guilty conscience, but the cause is our failure to follow righteousness. We can become too dependent upon God’s forgiving mercy, relying on such texts as Psa. 103:14:

“For he knoweth our frame; he remembereth that we are dust”

And again, Psa. 139:1-3:

“O LORD, thou hast searched me, and known me. Thou knowest my downsitting and mine uprising, thou understandest my thought afar off. Thou compassest my path and my lying down, and art acquainted with all my ways.”

The Lord is a forgiving God—”forgiving iniquity, and transgression and sin.”—but he is also a God who “will not clear the guilty.”

His forgiveness is great and repetitive. Not only does he recognize that “a just man falleth seven times, and riseth again,” but he goes to the proverbial “seventy times seven.” (Prov. 24:16; Matt. 18:22) This mercy is a wonderful grace for the believer, but it is no excuse for him to not work on his problems and seek to overcome the underlying sin. To do so is to abuse the mercy of God, to take it for granted.

The Limits of Forgiveness

There is a limit to God’s forgiveness. Esau discovered this limit when, repentantly, “he sought it with tears.” (Heb. 12:17) True repentance, it is true, will produce a positive reaction from God in every circumstance. It is only those doomed to second death who cannot “be renewed unto repentance.” (Heb. 6:6) But this repentance must be accompanied by action, not necessarily a successful reversal of their wrong course, but, at the very least, a sincere effort to overcome.

God’s forgiveness does not always require vocalized repentance, but looks for any action which can be interpreted as repentant. Note, in this regard, the rushing of the father to meet the prodigal and his quick embrace before the son vocalized his repentance. Nor need vocalized repentance necessarily be accompanied by dramatic action. Jesus gave a lesson in this regards to his disciples:

“Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him. And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him.”—Luke 17:3, 4

A seven-fold repentance in a single day allows little time to demonstrate the fruit of that repentance, yet it calls for the injured one to proffer forgiveness. It does not follow, however, that subsequent days must not show the fruitage of that repentance—a changed life, a new course of conduct.

Summary

In summary then, we cannot be too appreciative of the mercy of a God who is a kind, loving and forgiving Father; but neither can we presume upon that forgiveness. He forgives, not to encourage a continued life of sin, but to give a new opportunity to overcome. The just man who falls is indeed forgiven seven times. But he cannot fall the second time unless he arises the first time. This repetitive rising illustrates the continuing struggle of the Christian to overcome his shortcomings, and develop a character more and more in the likeness of his Lord and his Heavenly Father.

Nor should we ever resent the merciful grace of God extended to others, even our enemies. We should, on the contrary, “bless them”—forgiving them, helping them, edifying them with encouragement to a better way of life.

If we do these things we shall not “take the grace of God in vain,” but, properly using it, grow from grace to grace, from “glory to glory,” until we are found in his own image. (2 Cor. 3:18)

Spiritual Sicknesses

Causes and Cures

“But their scribes and Pharisees murmured against his disciples, saying, Why do ye eat and drink with publicans and sinners? And Jesus answering said unto them, They that are whole need not a physician; but they that are sick. I came not to call the righteous, but sinners to repentance.” Luke 5:30-32

A. L. Muir

In speaking of those that are “righteous,” our Lord was referring to those that were “self-righteous” as represented by the scribes and Pharisees. They thought themselves to be “whole” because of their prestigious and holy position, but Jesus wanted to reveal to them that they were not of a condition worthy of His calling. On the contrary, Jesus was interested in sinners who were in a repentant condition and recognized the necessity of a Savior. They would be receptive of Jesus and desirous of his instruction.

The condition of the scribes and Pharisees has existed all through the ages. The conditions of the current world include an attitude of self-sufficiency, pride and intellectual independence. Scripture study can become an intellectual challenge rather than a spiritual hungering and spiritual desire becomes secondary or is lost entirely. When truth touches the heart, sanctification should be the result. Truth is provided for those who seek for spiritual benefit and when truth is used as an intellectual project, void of the true purpose, spiritual sickness results.

The Natural Man

The natural man is often alerted to a health problem because he experiences symptoms. Some of these symptoms might be weariness or exhaustion, indigestion, headaches, high blood pressure, infections, pain, etc, effecting various parts of the body. When the natural man experiences symptoms of illness, he seeks relief from his discomfort through remedies, medications or perhaps a visit to the doctor. An accurate diagnosis from a trained physician may be necessary before steps can be taken to relieve the patient from the illness. These natural symptoms of illness can serve as an example of the spiritual symptoms that may serve as warning signs to the new creature regarding his spiritual health.

Examples Of Spiritual Sickness

The new creature, one who is begotten and quickened by the Holy Spirit, can experience spiritual sickness. For example, spiritual weariness may manifest itself with symptoms of preferring to be in the company of those who are not new creatures and loss of enthusiasm as a soldier of the cross. Just as weariness is a symptom to the natural man, it should serve as a warning of spiritual illness to the new creature. In this condition the new creature may forsake opportunities to witness and strive less to make his calling and election sure.

Another example of sickness to the natural man is eye infection. The eye records events that occur in life. When the natural eye is infected and vision is impaired, the natural man suffers. Not only is pain endured, but total life style is limited. Normal everyday functions become difficult or impossible.

In comparison, the spiritual eye of faith records the daily experiences and lessons gained in the Christian walk to strengthen and encourage the new creature. The spiritual eyes are able to discern the truth and allow one to gain wisdom in daily decisions. However, if an infection occurs, spiritual loss results and vision or understanding of the scriptures becomes limited. Ultimately, the new creature must turn to the Great Physician for relief of spiritual illness and trust in His overruling power for a cure.

As the loss of vision effects the spiritual condition so also does the loss of hearing. The hearing of faith strengthens Christian character and increases oneness with the Lord. If a loss of hearing is experienced, the scriptures or teachings of our Lord may not be heard properly causing a loss of scriptural knowledge and limited spiritual development.

Again, the heart condition also reflects the spiritual health of the new creature. Only the great physician can properly diagnose the heart condition. Just as the natural heart may need medication and\or a change in diet, so the Great Physician provides the proper prescription for the cure of heart illness.

Go Unto Perfection

“Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God, of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgement.”—Hebrews 6:1

When spiritual sickness is experienced, a revival and review of those basic principles which initially brought one to the Lord is necessary. These may be elementary doctrines or principles of truth which were applied in past experiences. Sometimes problems of spiritual sickness are the result of negligence in applying the scriptures to daily experiences. Rather than merely learning truths, a review will reinforce what has already been layed as a foundation of faith and the Christian is ready to proceed to maturity by adding to his foundation of faith.

The word “repentance” in Hebrews. 6:1 means reformation. Not only is repentance involved, but an actual reformation. In Acts 3:19, the apostle Paul says, “Repent ye therefore, and be converted, that your sins may be blotted out . . .” He is referring first to repentance and then reformation. Our faith is the practical application of repentance and reveals a reliance upon the foundation of truth as a basis of life. An honest assessment of character must be made realigning it with the foundation.

Christ says he is the way, the truth and the life. By following him and feeding upon his words, Christian development automatically develops. This is medication for the new creature in Christ. A transformation occurs—a reformation of character takes place and faith is aligned with truth. The power of truth sanctifies. With the blessing of everlasting truths, proper application provides spiritual growth and good health, allowing clearer vision and focus on spiritual goals. By the Lord’s grace the fight of faith is fought. In yielding to God or submitting to His will— that is “leaving” (Hebrews. 6:1) the principles of the doctrine of Christ—a condition of trusting in God’s power, sanctification results. Therefore, when feelings of spiritual sickness—pains, aches, infection, weariness, etc.—manifest themselves, go quietly before the Lord as the Great Physician and review those truths which at one time brought the blessings of spiritual knowledge and closeness with the Lord.

Spiritual Cleansing

“Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.”—2 Corinthians 7:1

“If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteouness.”—1 John 1:9

Cleanliness is associated with the flesh in the sense that all mankind is born under the fallen condition of Adam. The new creature manifests the new mind in a fleshly body, but if the mind becomes influenced by the filthiness of the flesh a cleansing process is necessary through the precious blood of Jesus.

A personal and sincere examination determining the condition of faithfulness must be made. In recognizing faults and confessing sins an attitude of repentance is attained. Repentance is required. With this condition of heart, the throne of grace must be approached and a renewing of faith is received from the Great Physician, allowing the Christian to proceed to perfection of holiness. Fellow new creatures can assist and encourage one another with this cleansing process by participating in studies and sharing experiences in testimony meetings.

The Healing Process

“And grieve not the holy spirit of God, whereby ye are sealed unto the day of redemption. Let all bitterness, and wrath, and anger, and clamor, and evil speaking, be put away from you, with all malice: And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ’s sake hath forgiven you.” Ephesians 4:30-32

A process is described in these verses. Bitterness comes from suppression of feelings, which eventually leads to passion or wrath controlled by this bitterness. Expression of words follows in the form of anger and violent words reveal the original bitterness in the form of malice. This describes a possible practical experience of a new creature. This type of behavior belongs to the flesh as inherited in Adam.

Likewise, upon consecrating, the old man is buried replacing the “old man tendencies” with kindness, tenderheartedness and the thrill of forgiving, which is the spirit Jesus had. There is a progression in the growth of each new creature while striving to attain perfection. The truth gathered by the new creature sanctifies and prepares him for the inheritance of the saints.

Jesus taught his followers to pray “forgive us our debts, as we forgive our debtors.” (Matt. 6:12) Sins are forgiven to the extent that forgiveness is offered to others. God is gracious to forgive. With recognition and confession of sin, a spirit of compassion, sympathy, generosity, understanding and helpfulness toward others develops in the new creature.

Anointing

“But the anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him.” 1 John 2:27

“The spirit itself beareth witness with our spirit, that we are the children of God.” Romans 8:16

Jesus frequently went up to the mount and left the crowds behind and sought privacy with his Heavenly Father. He would spend all night in prayer. Following this example, the new creature needs to take time to speak with the Heavenly Father in prayer and seek knowledge of Him by studying His word.

Time is required to permit the child of God to learn God’s word and apply it in daily experiences. Proof of the anointing is in the character of the new creature which reflects spiritual growth and wisdom.

A Balanced Life

“Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light.” — Matthew 11:29, 30

This yoke may be described as a bar or scale. When using it to carry materials, it must be perfectly balanced or the carrier will feel awkward and fatigued, possibly causing him to stumble. The things that are burdensome are due to imbalance; that is untruths or influences of the world distract the new creature from spiritual truths.

“Come unto me, all ye that labour and are heavy laden, and I will give you rest.” — Matthew11:28

By communing with God, peace of mind is attained. The power of truth works in the heart and mind and burdens become light when put in proper perspective with God’s plan. Through experience the new creature appreciates the necessity of maintaining spiritual health and learns to watch his daily affairs, always going to the throne of grace in time of need.

“The sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.”—Romans 8:18

Jesus Christ as “the First-Born of All Creation”

TO THE congregation at Colossae, Asia Minor, the apostle Paul wrote concerning Jesus Christ, according to the Common Bible: “He is the image of the invisible God, the first-born of all creation; for in him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or principalities or authorities—all things were created through him and for him. He is before all things, and in him all things hold together.”—Col. 1:15-17.

What did the apostle mean by calling Jesus Christ “the first-born of all creation”? Paul’s further words enlarge on the matter: “He is the head of the body, the church; he is the beginning, the first-born from the dead, that in everything he might be pre-eminent.”—Col. 1:18, CB.

Here we find that the Greek words for both “first-born” (protótokos) and “beginning” (arkhé) describe Jesus as the first one of a group of class, “the body, the church,” and therefore he has preeminence in this respect. He also has preeminence in being the first one resurrected to endless life from among all the human dead.—1 Cor. 15:22, 23.

The same Greek words occur in the Greek Septuagint translation at Genesis 49:3: “Ruben, thou art my first-born [protótokos], thou my strength, and the first [arkhé, “beginning”] of my children.” (Compare Deuteronomy 21:17, Septuagint.) From such Biblical statements it is reasonable to conclude that the Son of God is the firstborn of all creation in the sense of being the first of God’s creatures. In fact, Jesus refers to himself as “the beginning [arkhé] of God’s creation.” (Rev. 3:14, CB)

There are many who object to the idea of Jesus as being a created person. They argue that since “in him all things were created” (CB)—during his prehuman existence in heaven—Jesus himself could not be a creature. Such individuals believe that Jesus is himself Almighty God, the second person of a “trinity” of three coequal, coeternal persons in one “godhead.”

Individuals of that persuasion interpret the Greek expression (at Revelation 3:14) for “the beginning of God’s creation” as meaning “the origin (or ‘primary source’) of the creation of God.” One who prefers this idea is the noted Greek scholar Henry Alford. Nevertheless, in his work The Greek Testament, Alford concedes: “The mere word arkhé would admit the meaning that Christ is the first created being: see Gen. xlix. 3; Deut. xxi. 17; and Prov. viii. 22. And so the Arians here take it, and some who have followed them: e.g. Castalio, ‘chef d’œuvre:’ ‘omnium Dei operum excellentissimum atque primum:’ [meaning “the first and most excellent of all God’s works”] and so Ewald and Züllig.”

According to The Expositor’s Greek Testament, to understand Revelation 3:14 as meaning that Jesus is “the active source” of creation, rather than the first created person, one must interpret arkhé “as in Greek philosophy and [non-Biblical] Jewish wisdom-literature,=aitía or origin.” The inspired Bible writers, however, never borrowed ideas from Greek philosophy.

But how could Jesus be a creature if “in him all things were created”? At times the Bible uses the word “all” in a way that allows for exceptions. For example, we read at 1 Corinthians 15:27 (CB): “But when it says, ‘All things are put in subjection under him [Jesus Christ],’ it is plain that he [God] is excepted who put all things under him.” As a further illustration the Bible states that “through one man,” Adam, “death spread to all men.” (Rom. 5:12, CB) Though Adam was not part of the “all men” to whom death “spread” (since previous to Adam there was no human who could have spread death to him), he was nonetheless a man. Similarly, though Jesus was not part of the “all things” that came into existence through him, he was, nevertheless, a created person, the very first creature of God. The Greek word panta in certain contexts means “all other,” as in 1 Corinthians 15:24 and 6:18. (See An American Translation, Moffatt, Common Bible.)

Jesus’ being the firstborn of all creation involves the law of primogeniture, the right of the one born or produced first. From earliest times the real firstborn son enjoyed special privileges that included succeeding to headship of the household and inheriting a double portion of the father’s property. (Deut. 21:15-17) Kingship and priesthood, too, were inherited by the firstborn son of a king or high priest in ancient Israel.—See 2 Chronicles 21:3.

Since Jesus as the firstborn of all creation is a created person, he cannot be Almighty God. The Scriptures repeatedly portray him as in a position subordinate to God. For example, concerning the resurrected Jesus Christ, the apostle Paul wrote: “I want you to understand that the head of every man is Christ, the head of a woman is her husband, and the head of Christ is God.” (1 Cor. 11:3, CB) When giving the inspired “Revelation” to the apostle John, Jesus said concerning himself: “He who conquers, I will make him a pillar in the temple of my God; never shall he go out of it, and I will write on him the name of my God, and the name of the city of my God, the new Jerusalem which comes down from my God out of heaven, and my own new name.” (Rev. 3:12, CB) Did you note that four times in this verse alone Jesus refers to his Father, Jehovah, as “my God”?—Compare Philippians 2:5, 6, CB.

In no way is this meant to deny the exalted position that Jesus occupies next to God. Before ascending to heaven, Jesus said to his disciples: “All authority in heaven and on earth has been given to me.” (Matt. 28:18, CB) It was appropriate for God to ‘give’ to his Son such authority, since the Son was the firstborn of all creatures. Right in line with primogenitureship, the apostle Paul could write concerning Jesus: “[God] raised him from the dead and made him sit at his right hand in the heavenly places, far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in that which is to come; and he has put all things under his feet and has made him the head over all things for the church.”—Eph. 1:20-23, CB.

The Common Bible is approved by both Catholic and Protestant authorities.

Battling Grief

In Times Like These

Pain, sickness, and death are universal experiences. They know no barriers of creed, race, gender, or age. Whether an infant suffers a deformation because of faulty genes, or an agile young athlete is cut down in is prime by an accident, or a seasoned mature senior sucumbs to the ravages of age—all are alike tragic.

Coping is not easy. Not only does the victim go through the trauma of a change of life style, but family and friends are affected as well. In addition to the physical concerns there are also economic and often social consequences. Confusion enters and questions pile up. Why? Why me? How can I handle this new experience? Is there a reason for it; a purpose behind it? The Christian adds one more question, Why does a God whois love permit evil?

You Can Cope

The grief that accompanies sickness or bereavement is itself an illness. Psychologists have outlined three distinct stages in its progression: denial, confusion or anger, and either bitterness or acceptance. It is the choice of the latter two which determines one’s future attitude.

DENIAL: It is only natural that in the early stages of a trauma we seek to deny that it is happening to us. “Maybe it will go away,” is our first response. As the problem progresses we resort to our second line of defense, “Somebody must have a solution to this problem, I will just search around.” Finally we fall back on “This won’t change things much.”

CONFUSION: As the reality of our new circumstances sink in confusion, mixed with varying degrees of anger, enters in. “Why me?” “I don’t deserve this!” “I am not ready for this experience!” “Why did God let this happen to me?” These are all normal reactions. They are legitimate questions to which we must find answers.

The Battle is in the Mind

This is where the most difficult part of the adjustment occurs. For many the initial anger hardens into bitterness. For the fortunate ones it subsides into acceptance.

Bitterness is to be avoided at all costs. Whereas anger is a passing emotion, bitterness is an enduring character trait which can be erased only with great difficulty. The Christian is admonished to rid himself of both these traits. “Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice” (Eph. 4:31). Bitterness is contagious, “Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled.” (Heb. 12:15).

Bitterness has two effects. It produces a complaining disposition. “Therefore I will not refrain my mouth; I will speak in the anguish of my spirit; I will complain in the bitterness of my soul.”

It can lead to suicide. “Wherefore is light given to him that is in misery, and life unto the bitter in soul; which long for death, but it cometh not; and dig for it more than for hid treasures” (Job 3:20, 21).

Defeating Bitterness

The secret to avoiding bitterness and progressing to the point of acceptance is to mentally turn the tragic experience into a positive one by making of it a challenge. The question, “Why me?, is answered with the larger question, “Why not me?” We actively begin looking for the lessons in our experience and ways and means of adjustment to the new realities of our life.

Life now becomes a new exciting experience. It is almost like going through childhood’s trek of discovery again. Every adjustment to the new life is a challenging and learning experience. The sorrows or pain and difficulty are replaced with the joy of finding new ways to handle the daily affairs of life.

The Christian Perspective

The Christian has additional assets with which to cope with adversity. Primary among these are an assurance of God’s overruling in all of his affairs, the privilege of prayer, and a knowledge of the role of suffering in the overall plan of God.

PROVIDENCES: The Christian should not expect to be specially sheltered from those tragedies which happen to others. The Bible specifically states that they will share in the general experiences of their fellow man: “There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it” (1 Cor. 10:13).

The word here translated “escape,” the Greek ekbase, does not cover the same thought as the English “escape,” but merely the way out of, or through, an experience. This becomes obvious from the last phrase of our verse, “that ye may be able to bear it,” not “that ye may avoid it.”

Although their experiences are the same, there is a difference. One who has given his life to God is assured that all of life’s happenings, no matter how tragic they may seem, are for his ultimate good: “And we know that all things work together for good to them that love God, to them who are the called according to his purpose” (Rom. 8:28).

In addition he can claim the promise of God’s sustaining care: “I will never leave thee, nor forsake thee” (Heb. 13:5).

It is this assurance which turns the tragedy into triumph, the seeming cause for sorrow into a cause for joy: “And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me. Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ’s sake: for when I am weak, then am I strong” (2 C or. 12:9, 10).

As a result of these assurances the Christian takes a new perspective on his experiences, looking upon them as exciting learning opportunities.

PRAYER: The power of prayer has been testified to repetitively. It is the avenue of communication between the Christian and his God. Through prayer not only are petitions made, but a therapeutic conversation takes place with the Creator of the universe.

However, like with any powerful tool, caution must be used with prayer. It is tempting for the Christian to ask for health or a release from the sorrow he is enduring, but such prayers can be selfish. Rarely in the New Testament do we see a believer praying for miraculous healing.

It may be argued that the Apostle Paul prayed for the removal of his “thorn in the flesh,” probably the poor eyesight which resulted from his blinding experience on the way to Damascus (2 Cor. 12:7, 8; Acts 9:8, 9). Even here, however, he refrained from such requests after three such prayers and leaned upon the Lord for the grace sufficient to endure with his physical handicap.

Another text often used to support the thought of prayers for healing is found in James 5:14-16—” Is any sick among you? let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord: And the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him. Confess your faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much.”

It must be noted here, however, that the Greek word translated “sick,” the word astheneo, literally means “without strength” and refers generally to spiritual weaknesses and depressions and not to physical ailments.

Although the Bible does not support the thought of prayers for miraculous healing or removal of hard trials, it does encourage prayer for spiritual strength to endure the experience. God’s answer to such prayers is the above quoted, “my grace is sufficient for thee, my strength is made perfect in weakness” (2 Cor. 12:9).

The Conquest of Fear

There is no fear in love; but perfect love casteth out fear: because fear hath torment. He that feareth is not made perfect in love.—1 John 4:18

Fear paralyses. Many years ago, in the Mediterranean sea off the coast of Melita, a tremendous storm beset an ancient barque with over 200 passengers and crew. For two full weeks the sailors fought the storm, casting all excess baggage overboard and even undergirding the hull of the ship. Working dawn to dusk, too busy and frightened to even eat, they began to abandon hope. Some sought to abandon ship and strike out on their boat in a small dinghy to seek land. Giving up, the balance were paralyzed by their fear and awaited the dreaded end.

One man alone, of the whole shipload, remained calm. He was a prisoner whom they were transporting to Italy for trial. Standing up in their midst, he persuaded the would-be deserters to remain in the ship. Calmly rising up amid the turmoil of the storm and the depression of his ship mates, he took some bread and broke it and began dividing it amongst the crew and passengers, urging them to eat for they would need their strength. Then, with equal serenity, he told them all to be of good cheer, that he was sure that none of them would come to harm, and that they would all be saved.

You may have heard of that man. His name was Paul—the Apostle Paul. The account is found in the twenty-seventh chapter of the book of Acts, and Paul’s famous word of cheer are found in verses 22 to 26: “I exhort you to be of good cheer: for there shall be no loss of any man’s life among you, but of the ship. For there stood by me this night the angel of God, whose I am, and whom I serve, Saying, Fear not, Paul; thou must be brought before Caesar: and, lo, God hath given thee all them that sail with thee. Wherefore, sirs, be of good cheer: for I believe God, that it shall be even as it was told me. Howbeit we must be cast upon a certain island.”

“For I believe God.” That was Paul’s method of conquering fear. What is your method? What is mine?

Causes Of Fear

There are many causes for fear:

DANGER, as in the incident in Acts 27

• Physical danger
• The danger of crime
• The danger of drugs
• The danger of natural calamities.

CONCERN FOR OUR LOVED ONES:

• Concern for our children
• Concern for our spouse
• Concern for our friends and neighbors.

UNCERTAINTY:

• Will I have a job next month?
• Will war break out someplace in the world?
• Will the one I love marry me?

FAILURE:

• Failure to live up to our expectations of ourselves
• Failure to up to other’s expectations of us
• Failure to live up to what we imagine God requires of us.

Not All Fears are Bad:

A child is fearless, even foolhardy, and needs to be taught certain fears:

• Fear of falling from great heights
• Fear of electricity
• Fear of talking to strangers in today’s violent world.

The Bible Teaches Us Certain Fears:

• “Fear God and depart from evil” (Prov. 3:7)
• “Let the wife see that she reverence (literally, fear, Greek, phobia‘) her husband.” (Eph. 5:33)
• Render unto Caesar the things that are Caesar’s . . .”fear to whom fear” is due (Rom. 13:7)

The Bible Teaches Us Not To Fear Certain Things:

• “Fear not what man can do unto you” (Heb. 13:6)
• Fear not persecutions (Acts 27:24)
• Fear not the fears of others over world uncertainties (Isa. 8:12)

Since there are both proper and improper fears it stands to reason that we are to cultivate the former and conquer the latter.

But how do we know the difference?
How do we cultivate proper fears?
How do we conquer bad fears?

Distinguishing Fears

Fear is our assessment of the risk involved in a given enterprise. When our assessment is based on an accurate appraisal of these risks we call it a justified fear. When this appraisal does not cover all the factors involved we frequently have an unjustified fear.

For instance, a child never having fallen or always having been caught in their fall by a loving parent does not experientially know the full dangers of a fall. The same could be said about putting the hand on a hot stove, or handling electrical wires without proper insulation.

A Scriptural example of this may well be the lack of personal observation by Adam and Eve of what the reality of death was like, leaving them without the proper cautionary fear.

Proper Fear

Of all the proper fears, there is none greater than the fear of God. Since the Bible tells us that “God is love,” we don’t like to associate fear in our worship of him.

Only too frequently in times past our Christian forebears have stressed fear—the fear of hell—as a whip to keep the people in line. In the words of the Greek philosopher of the first century, Dionysius, “Even the entirely fictitious legend of hell has done much to keep the people in line.”

As a result many of us Christians prefer to translate the word “fear” as “reverence” when related to God. But this is not entirely justified. The Greek word translated “fear” in these Scriptures is phobia. We have that same word in our language and, according to the American Heritage Dictionary, it means just that—”fear.”

But this does not mean that we are to be afraid of God. Consider the two English words “awe” and “awful.” “Awe” implies great wonderment, respect, even reverence. “Awful” implies something horrible. But that is modern usage. Originally “awful” meant to be full of awe or respect.

The thought is that we are to recognize the vast superiority of God and our own unworthiness in comparison. It is this thought of “awe” that is indicated in the command to “fear God.”

Husband-Phobia

But what about the Apostle Paul’s words in Eph. 5:33 that the wife is to see that she has a phobia of her husband. Delicately, the translators chose to use the word “reverence” in this case, but it is the same word phobia that is often correctly translated “fear.”

Considering the entire context of Ephesians 5:22-33 the matter becomes somewhat clearer. Paul is describing the hierarchy of marriage. He is showing the subjection of the woman to her husband, and the responsibilities the husband thereby assumes.

The roles of both husband and wife are very responsible ones. The statistics on the number of divorces indicate just how difficult these roles are to implement.

This, we believe, is Paul’s thought—and it is equally true for the husband—let each spouse stand in awe, yea, fear, their individual responsibilities lest, coming short of them, the marriage flounder and despite be done to the beautiful picture intended of the marriage between Jesus Christ and his church.

Fearing Caesar

The same can be said of our roles to the civil governments under which we live. When we are admonished to give “fear to whom fear is due,” it is in the context of our recognition of government.

Given the corruption that endemic to all administrations, and the lack of justice in so many laws that are passed, it is only too easy to criticize and look down upon governmental authorities.

What the Bible is admonishing is that certain offices demand respect, though the individuals filling them may not be worthy of that respect.

An example of this can be found in the book of Acts when Paul is bring tried (quite unjustly) and he responded in anger, calling his judge a “whited wall,” in other words, a hypocrite. When informed that his judge was the high priest, Paul’s attitude immediately changed. “Then said Paul, I wist not, brethren, that he was the high priest: for it is written, Thou shalt not speak evil of the ruler of thy people.”—Acts 23:5

Cultivating Proper Fear

These proper fears, then, are to be cultivated. We cultivate them in the same way as a child learns proper fears—through instruction and through experience.

How many tears would a young child avoid if he would only learn to listen to the wisdom of his parents? How many accidents would never happen with such proper heeding?

So God, as a loving parent, gives us warning after warning about the dangers we will face in the Christian walk. But, like the unheeding child, we feel confident that these ills will not happen to us and we plunge straightforward into the path of danger.

When we do not listen, we must learn by the harsher teacher of experience. And if we do not heed to this voice the first time, we can be sure the experience will be repeated until we do get the lesson.

Cultivating proper fears then is the result of listening carefully to the instructions of our heavenly Father. This will involve regular, yea, daily, study of his word and even more frequent discussions with him through prayer.

Understanding the high standards set before us and attempting to live up to them, we need not fear failing to reach those standards, for we are assured: “For if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not.:—2Cor. 8:12

When we err, no matter how great the shortcoming, we are assured of a proper representation of our case before God. “My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous.”—1 John 2:1

Improper Fears

But there are improper fears. We are living in a fear-filled world. Dangers are all about us. Homicide is the leading cause of death among black teen-agers today. The drug culture has spawned violence throughout the land as the addict resorts to any means to find the funds to fuel his addiction.

If we do not feel personally threatened by these dangers, we worry for others—our spouses, our children, our friends and neighbors who may not be as protected as we are.

Uncertainty of the future gives birth to still other fears. Will we have a job tomorrow? Will Russia revert to communism and once again polarize the world into an armed camp? Will the funds be found to open school next year?

It is these fears and their proper handling that will occupy the balance of our time today. While all of these fears have certain things in common, we want to first look at each of four categories of fears separately.

Fear of Danger

The story is told of a man who fell off a steep cliff. Passing a tree on his way down he grasped a branch and yelled, “Help! Is there anyone up there?”

A voice responded, “Yes.”

“What should I do?”, he shouted.

“Let go,” the voice responded.

Not willing to do so he repeated his question a number of times, always with the same answer. Finally he asked, “Who are you?”

“God,” the voice replied.

His response—”Is there anyone else up there?”

Another version of the story has him finally following the admonition to let go and a foot below was a ledge upon which he was fully safe.

Both of these endings hold a good lesson. God’s answers are not always easy, though they are always wise. How frequently, if we do not like his answer, we ask “Is anyone else up there?”

Self-help books by the hundreds line the shelves of book stores today, each seeking to be that other voice “up there,” suggesting an easier way. It almost reminds one of Jesus in the wilderness, being tempted by Satan to find an easier way to fulfill his mission of saving mankind.

The Big Picture

But it is the second ending to our story that suggests the first major key to conquering fear. The falling man was either afraid or unable to look down. The “voice up there” could see the ledge below. All that was required on the part of the hapless man was to trust the “voice up there.”

Trust—trust in the omniscience, love and power of God—is the greatest antidote for fear.

“And we know that all things work together for good to them that love God, to them who are the called according to his purpose” (Rom. 8:28). Do you know that? or do you merely hope that it is true? The more that we make this Scripture a certainty in our minds the less we will need to fear either real or fancied dangers.

The Second Key

“For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory.”—2Corinthians 4:17

There is purpose to Christian experience. We can best appreciate this purpose by appreciating the purpose to the experiences of Jesus.

“For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.”—Hebrews 4:15, 16

Jesus suffered to gain a sympathetic understanding of the experiences of mankind. Each member of the human race has experiences unique to himself. Therefore they are prone to say, “Nobody understands.”

But Jesus does understand. He was “tempted in all points like as we are.” In God’s kingdom, when the dead are raised from the tomb, they will come back with the same feelings and thought patterns that they had when they died.

That is when the experiences of Jesus will be of greatest value. Understanding them fully, he will be able to give them the utmost help to reach that perfection which will merit everlasting life.

But Jesus will not rule the world alone. Those who follow him with share that responsibility. “If we suffer, we shall also reign with him: if we deny him, he also will deny us.”—2 Timothy 2:12

The dangers which the Christian faces are no different, nor even no more severe, than that of mankind around him. And they are for the very purpose of helping him understand the sufferings that the human race has undergone so that they, with their Lord, can help bring man back to the perfection enjoyed in Eden.

Concern for Others

This same confidence in God which can enable us to face the experiences of daily life unafraid is the biggest key to facing our anxiety over the safety of others.

While we are to take all due concern for those around us, to dwell on the potential dangers they face is to lay aside our trust in the far superior wisdom and knowledge of God.

He who knows the sparrow’s fall is certainly able to protect those we love. But will he? Tragedies do happen to those we care for. Did God let us down? Far from it. Here is where trust is put to the supreme test. Do we have enough faith to believe that that which is a tragedy to our minds is the best experience for another.

There are times when we would gladly go through a hard experience that a loved one faces—cancer, for instance—rather than see them suffer. That is when faith must grasp hold of the reality that God is directing their life just as he is directing ours. He knows what experiences they need. And why. Whether it be for further character development, or to prepare them for a special future work, or to correct them for a secret fault of which we are unaware. When we can truly say, “God knows best,” we can conquer this fear. Remember those faith-filled words of Job: “Naked came I out of my mother’s womb, and naked shall I return thither: the LORD gave, and the LORD hath taken away; blessed be the name of the LORD.“—Job 1:21

Uncertainties

One of the most gripping of our fears has to do with the future—the unknown future. These cruelest of fears are also the most avoidable.

A wise man has said, “Fear knocked on the door. Faith answered, and no one was there.”

An incident from the Old Testament illustrates well this type of fear. As an exile, David was in flight from King Saul of Israel. He seeks refuge He took refuge in a city of the Philistines. There he heard certain rumors that the princes of the city were after his life, fearing that he was an Israelite spy. Although he was in no real danger, for the king of that city had guaranteed to protect him, David sought to flee. Devising a scheme to escape from the city, he pretends he is insane, and is sent forth.

As he flees he composes a song of thankfulness for his deliverance. It is found in the 34th Psalm. There he gives vent to this expression: “I sought the LORD, and he heard me, and delivered me from all my fears” (vs. 4).

Like David, how frequently we seek deliverance, not from real dangers, but from our fear that some real danger might occur.

Once again, trust in God is the start of our answer. And also, once again, gaining the big picture is another part of the answer.

When it comes to the distant future, the Bible is a storehouse of information. The overall plan of God is not caught by surprise by the present success of evil. This permission of evil is part of the plan of God. Knowing that experience is the best teacher, God designed the present experience of man to live under the domination of evil so that he might be thoroughly acquainted with its side effects—suffering, sorrow, and death.

The secret to God’s plan lies in the doctrine of resurrection, and the fact that it is for every many who has ever lived—both saint and sinner. This resurrection from the dead, under controlled conditions of righteousness guarantees an adequate opportunity for all to learn the effects of following God’s rules—security, happiness, and life.

This short review of God’s plan holds the biggest secret for overcoming fears of the uncertainties of the future—the future is not uncertain. If we believe that, the short range picture becomes less and less important.

With God in total control there is no reason for fear, as David expresses it in the 46th Psalm: “God is our refuge and strength, a very present help in trouble. Therefore will not we fear, though the earth be removed, and though the mountains be carried into the midst of the sea; Though the waters thereof roar and be troubled, though the mountains shake with the swelling thereof. Selah”.

The Apostle Paul puts this perspective on the matter: For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us (Rom. 8:18).

Short Range Uncertainties

Comforting as is the large picture, we still have to live within the shorter framework of the present life. How can we conquer fears about future uncertainties within this framework?

Let me suggest several steps to help in this regard. As you might suspect, they are easier to enumerate than to apply; but, with the Lord’s help they will lead to a more care-free life.

FIRST: We have to start with the basics—trust in God. The Apostle Paul gives the secret of Christian living in Romans 12:2—”the renewing of the mind,” a new set of objectives, a new way of looking at things.

Do we really believe that God is directing our individual lives? Do we really believe that he knows better than we what we really need? Do we really believe that he loves us and will not permit us to be tested more than we can bear?

Keep in touch with God through constant prayer, and watch for his providences to show you the way to go through the trials that life holds. This is not just watching and praying; but watching (for your needs), and praying, and then watching again (for the answer to your prayer.)

“There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it”.—1 Corinthians 10:13

The literal Greek does not imply a way of escape around the trial, but the directing of the issue through the trial. Wilson’s Diaglott reads, “he will direct the issue so that you may be able to bear it.”

SECOND: Use the helps available. God said he would never leave you, nor forsake you (Heb. 13:5). Use, through prayer, the promised advocacy of Christ (1 John 2:1). Cast, indeed, all your anxious cares upon him, for he has taken forethought for you (1 Pet. 5:7). Let your brethren share your load of care and become your partners in prayer (Jas. 5:16).

THIRD: Look at each experience as a challenge, not a hardship. Turn your trials into blessings. Explore the resources of your mind to find how to cope with each new happening in your life. Trace the development of your solutions, so that they can be of value to others now, and to the world of mankind similarly afflicted in the kingdom.

FOURTH: Plan ahead. Consider the possible pitfalls in the road ahead and study out ahead how the Lord would have you deal with them. When you have your options thought out the trying experience will not only surprise you, but will be easier to meet because you can try out your pre-thought-out solutions.

It has been said that the prayer of Jonah while he was in the whale’s belly can be reconstructed from the Psalms of David. He had become so familiar with those Psalms that he thought in the same language. Have we made regular Bible reading such a part of our lives that its language becomes our language?

FIFTH: Realize that fear supposes the worst, while faith looks for the best. Emphasize in your mind the probability that that which is feared may most likely never come to pass, but, if it does, that your faith will not waver. Consider the words of the three Hebrews when threatened with the fiery furnace: “If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand, O king. But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up.”—Daniel 3:17, 18

SIXTH: Learn the lessons intended from each tragic experience. They are there or the experience would not have happened. Every thing that happens in our life is for a purpose; but the value will be gained only if we concentrate on discerning what the purpose is.

Fear of Failure

Now let us look at our last category of fear—fear of failure. Feelings of guilt so frequently prevail when we attempt to do some activity. We feel that we cannot do it right. We feel someone else can do it better. We feel that the Lord will judge us for not living up to his expectations of us.

These fears are based on false assumptions. While setting for ourselves the very highest of goals, we must realize that we can never meet them. Success is not so much in accomplishing, as in attempting to accomplish.

The standard of God’s judgment of our actions is a most tolerant one indeed. He judges upon the amount of desire and effort we put into our labors for him, and not on the final quality of the output.

Let us consider again a scripture we considered earlier: “For if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not.”—2Corinthians 8:12

We are much more apt to condemn ourselves than God is to condemn anyone sincerely trying to please him. Note the words of the Apostle John: “For if our heart condemn us, God is greater than our heart, and knoweth all things. Beloved, if our heart condemn us not, then have we confidence toward God.”—1 John 3:20, 21

Now there is a no-lose proposition. If our hearts do not condemn us, then we can have great confidence toward God. But even if they do condemn us, we are assured that God is greater than our hearts because he knows all things.

The Psalmist David expresses similar thoughts: “O LORD, thou hast searched me, and known me. “Thou knowest my downsitting and mine uprising, thou understandest my thought afar off. Thou compassest my path and my lying down, and art acquainted with all my ways.”—Psalm 139:1-3

The Universal Antidote

No discussion on fear would be complete without looking at two texts that speak directly to it. The first of these is found in 1 John 4:18, and reads: “There is no fear in love; but perfect love casteth out fear: because fear hath torment. He that feareth is not made perfect in love.”

Think of a mother watching her toddler on the front lawn. Suddenly her child runs into the street directly into the path of an onrushing car. Her love for that child casts out all fear of her own well-being as she rushes headlong into the street to push her child out of harm’s way.

There are other levels, too, in which the principle of this Scripture work. To fully love someone is to have confidence in the one loved, to be sure that the one we love is truly interested in our best interests. This kind of perfect love in God begets perfect trust and, as we have seen again and again, it is this perfect trust—born of perfect love—that truly casts out fear.

In yet another text we find three helps in the conquest of fear. “For God hath not given us the spirit of fear; but of power, and of love, and of a sound mind.”—2Timothy 1:7

The scenario in this book is that the Apostle Paul is writing his dear friend Timothy to journey hundreds of miles to Rome to bring Paul his winter coat, his books and for personal fellowship.

He urges that he not succumb to the spirit of fear, but that he conquer this in the spirit of power—that power which can do all things through Christ; and in the spirit of love—the love which Timothy held for Paul; and in the spirit of a sound mind—or, as the more literal translation put it, the spirit of discipline, or determination.

One Remaining Fear

Former president Franklin Delano Roosevelt summed it up well in his famous message to the American people during the Second World War: “The only thing we have to fear is fear itself.”

Fear paralyzes. “Fear hath torment.” The next time fear knocks on any of our doors, lets send faith to answer. We will probably find that there is no one there.

Bathsheba

Carl Hagensick

Lives are often defined by those with whom we come in contact. Bathsheba is a good example. There is little we know of her life and character from the scriptural account. We have no direct information concerning her character, either for good or for bad. She only figures directly in four incidents in the Bible: her illegitimate liaison with King David (2 Sam. 11), her reaction to the death of her firstborn (2 Sam. 12), her plea for the kingship for her son Solomon (2 Kings 1), and her intercession on behalf of Adonijah in the matter of Abishag (2 Kings 2).

However we do know a certain amount about her family and the small cameo roles they play in the Bible help us flush out a more accurate picture of Bathsheba herself. She came from one of the most prominent families in Israel with both her father and first husband in the elite palace guard and her grandfather serving as the chief political adviser to King David.

In this study we want to touch briefly on the lives of nine men whose lives impact upon that of Bathsheba.

Eliam, Her Father

The father of Bathsheba was Eliam (2 Sam. 11:3), also known as Ammiel (1 Chron. 3:5). He was ranked as one of the thirty-seven ” mighty men of David” (2 Sam. 23:4) and would have thus been a frequent guest at the palace. Other than these relationships we know little of him, except for the fact that he had a daughter and gave her a name.

It is worthy of note that she was not known as Bathsheba when she was born. Her birth name was Bathshua (1 Chron. 3:5). It was not unusual among the Israelites to have a name change. Frequently this was done at the ceremony we know as Bar-Mitzvah or Bat-Mitzvah at about the age of twelve. Their first name reflected on the feelings of the parents at the time of her birth, while the second was to reflect her own character and, in particular, her relationship to the law.

Her birth name, Bathshua, means “daughter of my prosperity” (compare Strong’s 1340 and 7771). The name by which we know her, Bathsheba, signifies “daughter of an oath” (Strong’s 1339) and is often used of the oath-bound covenant made with Abraham.

In this transition of names we see a noted progress in her father’s appreciation of her. While he first names her in honor of his own prominent and prosperous position in the kingdom of David, his values later change and he honors her by calling her the “daughter of the oath” or “daughter of the oath-bound covenant. It is a lesson for each of us to apprise spiritual growth as superior to material prosperity at all times.

Ahithophel, Her Grandfather

Ahithophel was the chief counselor of David and ranked even above the priests Abiathar and Jehoiada (1 Chron. 27:33, 34). So wise were his counsels that it was said of him, it “was as if a man had inquired at the oracle of God: so was all the counsel of Ahithophel both with David and with Absalom” (2 Sam. 16:23).

When Absalom rebelled against his father, Ahithophel switched sides and became Absalom’s counselor. He gave two pieces of strategic advice to Absalom. The first was to publicly take possession of the king’s harem, thus showing himself to be mightier than the king (2 Sam. 16:21, 22). His second advice was to immediately pursue David and kill him while he was in flight from Absalom in disarray (2 Sam. 17:1, 2). David was able to thwart this advice by having his trusted confidante, Hushai, pretend to be a traitor and warn Absalom that David was lying in wait to ambush Absalom’s troops. When Absalom followed the advice of Hushai rather than that of David, Ahithophel went to his home town of Giloh and hung himself. David speaks of the remorse he had for Ahithophel’s treason in moving expressions in Psalms 55:12-14.

While we cannot know the motivation for Ahithophel’s counsel to take the harem of David, one possible motive is obvious. As the patriarch of Bathsheba’s family he must have felt shamed and betrayed by David when the king had taken his granddaughter, another man’s wife, and had her husband killed in battle. He may have even felt justified in light of Nathan’s prophecy that this would happen (2 Sam. 12:11). Revenge may well have been at least part of his motivation. This, too, provides a powerful lesson for us today—”Vengeance is mine, saith the Lord” (Deut. 32:35; Rom. 12:19; Heb. 10:30).

Machir, Her Brother

Machir plays two bit roles in the saga of David. In the bitter squabbling after King Saul’s death many men made the mistake of trying to win the king’s favor by proclaiming themselves enemies of Saul and his house. In exasperation, David finally asks, “Is there not yet any of the house of Saul that I might show the kindness of God unto him?” (2 Sam. 9:3). He is informed that the son of Jonathan, Mephibosheth, a cripple, is still living. “Where is he,” asks David. “He is in the house of Machir, the son of Ammiel, in Lo’debar” (v. 4). It must have taken great courage for Machir to befriend a potential heir of the throne at that particular point of time.

The next incident is in connection with the rebellion of Absalom. His grandfather, Ahithophel, had correctly assayed the situation when he said that David was fleeing in disarray. The king had been thoroughly humiliated and had to go across the Jordan, to the mountain fortress of Mahanaim. He knew he would have to regroup there but was without supplies to arm, garrison, and feed his men. How it must have delighted the discouraged king’s heart to see an entire caravan of supplies already being delivered from Amman through the intervention of Machir (2 Sam. 17:27-29).

Even though his father had switched allegiance to Absalom Machir would remain loyal to the king even as he remained loyal to the house of Jonathan when others in Israel were distancing themselves from the house of Saul. Machir, like Barnabas in the New Testament, would always be the friend of the friendless, supporting the cause of the unpopular. Paul summarizes the lesson for us in Hebrews 10:32, 33, “But call to remembrance the former days, in which, after ye were illuminated, ye endured a great fight of afflictions; Partly, whilst ye were made a gazing stock both by reproaches and afflictions; and partly, whilst ye became companions of them that were so used.”

Uriah, Her First Husband

It is hard to imagine a more noble and loyal character than that of Uriah. Although a Hittite by nationality, he was obviously at least a second generation Jew by religion for his name contains the iah suffix for Jehovah and means the flame [or light] of Jehovah. Five other Israelites in the Bible bear the same name. Like his father-in-law, he was one of David’s “mighty men” (2 Sam. 23:39), a list so exclusive that it does not even include the name of Joab, the general of David’s forces and Uriah’s commander in battle.

His loyalty was not only to his king and the nation but he showed a fierce personal loyalty to Joab (2 Sam. 11:11). How ironic it is that Joab is the one who is shortly commissioned to arrange for the death of Uriah (vs. 14, 15).

The lesson Uriah brings to us is again one of priorities, placing the work of God ahead of personal pleasure, even the legitimate joys of life. The singleness of purpose and zeal for the Lord’s cause which Uriah showed are seldom found, either in his day or ours.

David, Her Second Husband

David was “a man after God’s own heart” (Acts 13:22; 1 Sam. 13:14) yet in this one incident he breaks over half of the ten commandments. This becomes, at his death, the only liability charged against him (1 Kings 15:5).

The account of the sin poses a few interesting questions. Since she was the granddaughter of his closest adviser, the daughter and husband of two of his top soldiers, why did he need to inquire who she was? The answer probably includes at least three ingredients: (1) the instance takes place “in an eveningtide” when daylight was departing and he could see only a vague picture; (2) although he may have known her personally he would have only seen her covered with the traditional vail and loose clothing which would not have revealed her beauty; and (3) there was some distance, both vertically and horizontally, separating the king’s palace from surrounding homes.

Would he not have recognized the name of Uriah, when given, as a trusted soldier? Undoubtedly yes! It had become customary, however, for kings to have their own way and exclude themselves from the law. Evidently David had started becoming accustomed to the perks of his office and had begun multiplying wives and concubines unto himself (2 Sam. 5:13). This might also be indicated by two observations in the narrative of his sin with Bathsheba. In the first verse we are told that at “the time when kings went out to battle” that “David tarried at Jerusalem.” We find him here rising from his bed “at eventide,” a time when others are only beginning to think about retiring to their beds, suggesting he had spent some time in the afternoon at ease. These are all suggestive of a natural moral laxity that comes with prosperity.

Why was Bathsheba bathing so publicly? She probably did not consider it public. The middle eastern houses had roofs with walls that came to about waist height. David could view her because the height of the king’s house was so much greater that the shallow walls did not protect her from his view. The bathing was porbably not the usual bath for cleanliness, but a ritual bath connected with the uncleanness that was upon a woman for seven days after her menstrual period (Lev. 15:25-33). This is suggested in verse four of the narrative where that point is probably mentioned to further prove that she had not become impregnated by Uriah or anyone else. In fact, the knowledge of the purpose of such bathings may have been partially responsible for the seed of lust to rise in David’s heart.

There is no indication in the account as to her reaction to his proposal. She is not painted as a seductress or agressive although she may have been a willing participant, perhaps considering it her obligation to a king who could demand concubines at will. Despite the heinousness of the sin, Bathsheba not only became a wife (and not a concubine) and the favored of all his wives. Nathan, Her Accuser

The twelfth chapter of second Samuel delineates the account of Nathan’s confronting David with his crime. The story of the ewe lamb was an ideal tool for forcing David to judge himself. The effect was to produce complete repentance as is beautifully shown in the 51st Psalm which David wrote to show his heart’s feelings. There is no reason to suspect that Bathsheba felt any differently.

Nathan was a common Hebrew name (meaning gift) and Nathan the prophet may or may not have been the father of another of David’s top soldiers, Igal (2 Sam. 23:36), and brother of a later captain in David’s forces, Joel (1 Chron. 11:38); or he may have been the father of two of Solomon’s chieftans, Azariah and Zabud (1 Kings 4:5) though it is more likely that these would have been children of Solomon’s brother Nathan.

Although Nathan appears in this story as a messenger of gloom to David and Bathsheba he remains as a trusted adviser to both of them. It is by his intervention that Solomon acceded to the throne at David’s death instead of Adonijah (1 Kings 1:11). It is also noteworthy that he addresses Bathsheba first on this matter before going directly to David. Perhaps it is for this reason that Brother Russell suggests that Bathsheba had chosen Nathan to be the tutor of Solomon (R5701:5; 4286:5).

In any event, we see in Nathan the faithful prophet, neither biased for or against the one to whom he is send, but concerned totally with conveying the message of Jehovah.

Her First Son

The child which David sired in sin was born with an incurable disease. (The word translated “very sick” in 2 Sam. 12:15 is translated “incurable” on five of its nine usages in the Old Testament.) David fasted and prayed for the life of the child. When he died at the age of seven days, David immediately laid aside the garments of repentance and mourning and broke his fast. This change of manner is noted in 2 Samuel 12:20, “Then David arose from the earth, and washed, and anointed himself, and changed his apparel, and came into the house of the LORD, and worshipped: then he came to his own house; and when he required, they set bread before him, and he did eat.”

It is noteworthy that not only did he change his own appearance but that he went into the house of the Lord and “worshipped.” Rather than accusing God of taking the life of sin son or being in bitterness that he was being punished, he accepted the discipline of the Lord. There is no reason to think that Bathsheba felt any differently.

Solomon, Her Second Son

Like Bathsheba herself, her second son was given two names. In his case, however, both were given at birth—one by David (notice the masculine pronoun in 2 Sam. 12:24) and the other by Nathan. Nathan named him Jedidiah, meaning “beloved of Jehovah,” though some commentators take it as “pardoned by Jehovah” (2 Sam. 12:25). David named him Solomon (v. 24), meaning “peaceful.” The two names taken together present a beautiful thought—”I have peace because I am still beloved and have received pardon for my sins.”

We know little of Bathsheba the mother. She may have delegated much of his education to Nathan the prophet. We do know of her desire for him to accede to the throne from the account in 1 Kings, chapter one.

The last chapter of the book of Proverbs is attributed to a king named Lemuel. While some take him to be an unknown monarch of a nearby country, most commentators agree with the ancient Jewish rabbis in identifying the name Lemuel (along with the Agur of chapter 30) as pen names for Solomon. If so, the first verse of that chapter is worthy of note: “The words of king Lemuel, the prophecy that his mother taught him.”

This would ascribe the entire chapter as a prophecy of Bathsheba. An analysis of the chapter seems to confirm this view. As a mother, one desirous of his exaltation, she would know her son better than anyone else. In this prophecy she zeroes in on Solomon’s two greatest weaknesses: wine and women. In verses four through seven she admonishes him that “it is not for kings to drink wine.” The remainder of the chapter gives a job description of the kind of wife she would desire for Solomon. The indication is of a mother’s intense care for her child and a keen eye for his weaknesses which need attention.

Nathan, Her Third Son

Nathan is the first child Bathsheba has the privilege of naming. The first child died before a name was given, the second was named successively by David and Nathan the prophet. The name she chooses gives an insight into her character. Very likely it was chosen in honor of her friend and counselor, Nathan the prophet. Yet this was the very man who had pronounced the death sentence of God on her firstborn.

How few would have the moral fortitude to not only accept such a harsh pronouncement of punishment but honor the one delivering it by naming the first child they are privileged to name with his name. If we could each value our critics so dearly as to appreciate the words they speak even when, perhaps specially when, they are contrary to our actions and reproofs of them!

God’s forgiveness of the sin of David and Bathsheba is further highlighted by the fact that both the mother and step-father of Jesus come from their lineage. Joseph is a descendant of Solomon (Matt. 1:6, 16) and Nathan is the ancestor of Mary (Luke 3:31).

Summary

Thus, while we know little of Bathsheba directly, from the men surrounding her we get the view of a faithful woman of Israel who is unfortunately known mostly by her one sinful act. We begin to view her as a woman of prominence, a faithful mother, a humble penitent, a wise prophetess, and a favored wife of the “man after God’s own heart.”

One World Church

Catholic and Protestant, Modernist and Fundamentalist, Charismatic and Conservative, the Christian church is splintered into numberless subdivisions today. Christianity is a far cry from the simple united religion of Jesus and his small band of followers.

The inspiring life of the Man from Galilee, his fantastic miracles and his radical new religious concepts all combined to ignite a flame of religious fervor in the hearts of his hearers. That flame was so intense that after his death on the cross of Calvary, it erupted into a new movement—the Christian church—based upon his teachings.

Despite rigorous persecution from both Romans and fellow Jews alike, the fledgling movement continued to grow steadily and rapidly into world-wide proportions. Except for a few scattered dissidents it was a united body.

Some 300 years later, under the converted Roman emperor Constantine the Great, Christianity became the state religion. With its new political arm, the church assumed immense organizational power.

For the next 1200 years there was virtually one church with few schisms of any consequence. Divisions were simply not allowed. There was one world church. Church unity was a reality, but it was an enforced unity, the unity of a totalitarian state.

Freedom of thought was repressed. Liberty of expression if it was divergent from established orthodoxy was curtailed. The church was in a veritable pressure cooker.

By 1517 expanding religious thought had built up a full head of steam. It burst the bounds of what Martin Luther called “the mighty monolithic church.” Religious reformers appeared everywhere—Luther in Germany, John Calvin in France, Huldrich Zwingli in Switzerland, John Knox in Scotland . . . and many others.

The unified Christian church began to disintegrate into various protesting—or “Protestant” denominations. Then these denominations, in turn, began to divide over various disagreement concerning Biblical interpretation. Then these again sub-divided, like some cancerous cell gone wild, until we come to the over 800 denominations of the Christian church that are in the world today.

The ever-escalating rate of division began to concern, and then to alarm, many. By the 1840’s a new trend began—to reunite splintered Christendom. After a particularly painful rupture in the Presbyterian Church of Scotland, steps were initiated to prevent further divisions. The first of these steps, in 1846, was the formation of the Evangelical Alliance.

The Evangelical Alliance

This alliance represented some 50 major denominations and was designed not so much to form a giant unified church as to encourage dialog and co-operation between the various sects. Several other developments, also during the latter part of the 19th century, created both a desire for a more binding form of united church, while simultaneously providing further divisive pressures.

MODERNISM: The rise of the twin philosophical concepts of rationalism and humanism found their religious counterpart in modernism. This concept removed the claim of inspiration from the Bible. Substituting the theory of evolution for the doctrine of creation, denying the pre-existence and virgin birth of Jesus, they replaced simple faith in the Scriptures with textual criticism.

By removing the authority of the Bible as the inspired Word of God a veritable Pandora’s box of new religious concepts was opened up. In order to accommodate this flood of new ideas, liberalism was needed. Former doctrinal differences were made to seem petty, and thus no barrier for church union.

THE SOCIAL GOSPEL: The Industrial Revolution with its resultant urbanization of society brought immense social problems to the forefront. Such diverse injustices as child labor, rampant poverty, the exploitation of the working classes became more and more apparent. The stresses of industrialized living brought with it not only psychological problems, but a rapid increase in divorce, immorality, and social diseases brought with them the side-effects of unwanted or orphaned children.

Christian leaders began to sense a certain responsibility to join the battle to correct these inequities. This task of social uplift became the dominant theme in the minds of many prominent Christian leaders. The Bible-oriented themes of Scripture study and evangelism appeared relatively inconsequential and increasingly irrelevant. The emergence of this “Social Gospel” proved to be a tremendous spur to the cause of ecumenism.

WORLD MISSIONS: World missionary results slackened noticeably in the mid-19th century as a rising perception of social justice among the non-Christian peoples of the world exposed the inconsistency of the ideals of Christianity with the reality of the lives of many claiming to be Christians. They were also disillusioned by the hopelessly divided state of Christendom. This “shame of division” was yet another prod to accelerate unity activities on the part of the Christian community.

In the Western world interest in religion had rebounded from an all-time low at the onset of the 19th century to a fever pitch some fifty years later under the “Great Awakening” and the revivals of Dwight L. Moody, Charles Haddon Spurgeon and others. Renewed missionary efforts sprung up around the globe under the slogan “Win the world for Christ.”

INEFFICIENCY: The lack of efficiency inherent in such a Babel of cults was curtailing the activity of organized religion. Not only did world-wide evangelism and increased social services require great resources, but an ever deteriorating relationship with the governments of the earth dictated a regrouping of the Christian Church.

Further Steps Toward Unity

For all of these reasons, and more, a better vehicle was sought to united the separated branches of Christendom.

In 1893 a World Parliament of Religions was convened. Not only were the various elements of Christianity brought together, but also Buddhists, Shintoists, Hindus, Moslems and other great world religions invited. The aim was not so much unification, but open dialog to gain a better understanding of the spiritual forces in a world growing continually smaller.

By 1908 the International Evangelical Alliance had virtually dissolved. A new alliance, the Federal Council of Churches, was formed with some 30 denominations. Modernist denominations held a distinct majority, causing their more fundamentalist brothers to form a parallel institution—the National Association of Evangelicals.

By 1950 the Federal Council of Churches regrouped once again under the title National Council of Churches, and, world-wide, The World Council of Churches.

No longer was the aim to merely seek co-operation between disparate denominations, but to actively encourage, where possible, actual organic union by merging various sects. The goals was to eventually form one world church.

Theological discussion threatened to hinder this desired growth. Thus theology was sidelined in favor of perceived more pressing needs such as correcting the social inequities that were so rampant around the globe.

The Social Revolution

Liberalism became Christianity’s creed. The vast financial resources of this religio-political conglomerate became available for the financing of the ongoing social revolution.

The social turbulence of the 1960’s furnishes a livid example. According to the October 1971 Readers’ Digest, member churches donated $10,000 to the Angela Davis defense fund, $25,000 for Black Panther defense, $40,000 to assist a quasi-guerilla movement seeking to establish a Chicano nation in the Southwestern United States and $200,000 to the Black Manifesto movement.

The drive for efficiency led to the forming of comity committees of the National Council working in certain localities with local zoning boards to limit the issuance of building permits for new churches to those designated by the council. In another area the Council sought the co-operation of the electronic media to restrict broadcast time to material approved by the Council.

The resultant conflict between activities in the political and religious spheres reached a crisis point on June 30, 1955 when the National Lay Committee of the Council of Churches, under the leadership of J. Howard Pew, resigned en-masse.

In their letter of resignation they succinctly stated their reasons: “Our Committee believes that the National Council of Churches impairs its ability to meet its prime responsibility when, sitting in judgment on current secular affairs, it becomes involved in economic or political controversy having no moral or ethical content, promoting division where unity of purpose should obtain, nor do we believe that the National Council has a mandate to engage in such activities.”

While this phase of the ecumenical movement continues to progress, it is interesting to note in passing that the more conservative, Bible-oriented, fundamentalist churches, while protesting these ecumenical developments, formed a federal of their own in 1941—the National Association of Evangelicals. Some 40 denominations with one and half million members are represented. This group has formulated a statement of faith based upon the historic creeds of Christendom to define the boundaries