A Time to Speak and a Time to Keep Quiet

“And he [Jesus] straitly charged him, and forthwith sent him away; And saith unto him, See thou say nothing to any man: but go thy way, shew thyself to the priest, and offer for thy cleansing those things which Moses commanded, for a testimony unto them.” (Mark 1:43-44)

“You can’t take the Gospel to the wrong door.” This was one of many clichés often used to rally the troops during the so-called “big church age.” It was one aphorism that could labeled as “good preachin’ but poor doctrine.” The above text is one of many that disproves it. Jesus had just instantaneously healed a leper of his disease, but instead of sending him out to spread the news of this miraculous cleansing, He instructed him to keep it to himself, and instead, go back to the temple and subject himself to the ritual to determine cleansing that Moses had laid down in Leviticus. Was that necessary for his cleansing? No, he was already healed; but it was necessary for his obedience. Jesus knew that, in this case, advertisement was not called for and would actually hamper His ministry (which it did). He also knew that the ritual, though it would not affect the actual cleansing one way or the other, would, however, give witness to the temple priests, and therefore verification to the public at large, of his miraculous healing.

But this man, perhaps in good faith, thinking he was showing proper gratitude, did just the opposite and “began to publish…and blaze abroad the matter,” with the result being that Jesus had to leave town. Good intentions are never an excuse for disobedience. Gratitude and love are shown by obedience, not declaration, unless we have been specifically instructed to do so (Mk.5:19).

At one point in his ministry, Paul the Apostle had hoped to go to Asia to take the message of Jesus Christ to the people there, but the Scripture tells us he was forbidden by the Holy Spirit to go (Acts 16:6). Not because the Asians were never to hear the Gospel, but because it was not God’s will for them to hear it from Paul at that time (Acts 19:10). Had he gone, he would have taken the Gospel to the “wrong door.”

We are called to be witnesses (Acts 1:8), but not at our own discretion. Any farmer knows seed is more productive in prepared ground, and without Holy Spirit preparation in the hearts of the hearers, our testimony is more apt to fall on deaf ears. If you have done much witnessing for the Lord you know this to be true. There are times when our testimony can sound pharisaical and full of bluster; but the same testimony, given at other times, under the compulsion of the Holy Spirit, can permeate the very air with power and lasting significance. I hope you are getting the idea that a vital, ongoing and intimate relationship with the Spirit of God is the key to relevance in witnessing for God. It has nothing to do with courage or boldness, but everything to do with ownership and obedience.

The wise man tells us in Ecclesiastes that there is “a time to keep silence and a time to speak” (3:7). If that is true with temporal matters, how much more must it be of eternal ones? Another zealous believer or a well-meaning preacher may shame you into talking to everyone you meet about the Lord, but the Spirit of God will direct you to those He has selected for you personally to share the news of salvation or the things of the Lord with. It is up to you to choose whose orders you will follow.

Wise Investing

“There is that scattereth, and yet increaseth: and there is that witholdeth more than is meet, but it tendeth to poverty.” (Prov.11:24)

Helen Keller said,“I will not just live my life. I will not just spend my life. I will invest my life.” There is a vast difference between the three. Some simply live their lives as consumers, taking whatever comes their way. Others are willing to put forth—spend—in an effort to better their circumstances. Then, thank God, there are those who are wise enough invest in something and someone outside themselves.

To invest is to devote, allot, set aside, endow, supply, or enable. The “vest” portion tells us that the root word indicates the idea of literally clothing another with money or power, etc. We are taking something of ours and giving it to another person or entity, so that individual or group of individuals can do what could not be done otherwise. It is an enablement.

Three principles come to mind immediately as being a part of the practice of investment. First: One must decide whether or not the investment is worth the risk, because that is the second principle: There will always be a risk involved. Investment of any kind is “betting” on the future, in which there is always some degree of uncertainty. Third: We must be willing to wait for the dividends. And things can look pretty shaky for awhile.

What are you investing in? What am I? Or are we investing in anything, or, more importantly, anyone, at all? That is the main emphasis of my thoughts to you today—people. Are we investing in others or ourselves? If I invest in me, everything fizzles when I am gone. But if I am spending more time and effort on being a force for good in the lives of others than I am enhancing my own image and prestige, I just might generate a windfall when I am gone!

Personally, I have always felt that as a wife and mother, the wisest investment I ever made was in the lives of my husband, children, and grandchildren. And the dividends just keep rolling in. Oh, I know mine was not the only investment made in their lives, but I still claim to be a major shareholder! Solomon says in Proverbs that withholding what should be invested leads to poverty; while on the other hand, scattering it will bring increase. If that be true of money, it is doubly true of a life. For that reason, I will die a rich woman, even if I am buried in a pine box.

Two Words For Women

“In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broided hair, or gold, or pearls, or costly array; But (which becometh women professing godliness) with good works.”
(1 Tim. 2:9-10)

These two words—modest and shamefacedness—are found only once in the Bible and both in the same verse. What’s that about? I suppose the first thing it says is that this one has our name on it, girls, “big, plain, and straight,” as Pastor Adrian Rogers used to say. The particulars may vary (you may not wear gold, pearls, or braided hair) but the principle will translate into any culture, lifestyle, or situation. From my own study and meditation on these two words, I have come to the conclusion that the first one is often oversimplified, while the other is sometimes overlooked.

In any exposition I have heard on the phrase “modest appare,” it more or less boiled down to condemnation of three things: clothing that was either too tight, too low, or too short; or worse yet, a combination of two or more of them. End of story. That may make for good preaching, but it certainly will not settle anything, because words like “short, low, and tight” can mean different things to different people from region to region, church to church, family to family, and even family member to family member. I have my own idea of what those three adjectives refer to, and, frankly, it is hard for me to imagine anything else. But as much as I may set stock on my own powers of Bible interpretation (!), I am still forced to admit fallibility. Besides, when I read this verse, I do not see anything about the cut of the apparel, only the cost. (Read it again.) So what can we safely say then about this word, “modest,” the oversimplified one?

You and I tend to think of it as almost an antonym for words like “sensual,” or even “uncovered.” That is what it has come to mean to many of us, and that may be a reasonable application; but as I have said, you will not find an unvarying standard here to attach to it. So, let’s see if we can lock in a more “defining definition.” Strong’s Concordance gives as the meaning of the word modest: “well arranged, seemly (proper), orderly, decorous, having good behavior.” Webster adds to this: “not vain or boastful, not extreme, unpretentious.” Now if you will permit me, I will add some of my own observations, by taking the word apart and seeing how its root is used elsewhere. “Mode” is a way of doing things, and a “moderate” person is one who is measured in the way they do them. If one lives on a modest income (which we do!) there is little room for extravagance. When we realize that in this verse, “modest apparel” is contrasted to “costly array,” then we begin to understand what Paul is trying to tell us, as women of God. According to him, the way we dress is a picture of our priorities. It tells what is more important to us—“outward adorning” or “the hidden man of the heart” (1Pet.3:3-4).

Now we turn to the overlooked (and overlong!) word, “shamefacedness.” If you suspect it has something to do with bashfulness or being shy, you are on the right track. Strong’s Concordance elaborates on this somewhat by saying it is, “bashfulness toward men and awe or reverence toward God.” I like that. In fact, I want that. I would rather be shamefaced now than “ashamed before him at his coming” (1Jno.2:28). This is a rare virtue today. Instead of shamefaced, today it is “in your face.” Today’s woman of the world can “give as good as she gets,” and that’s all she gets. She has traded the blush of purity for the face of experience. A poor bargain, indeed.

Two words especially for women—modesty and shamefacedness. We must face them, contemplate them, and, hopefully, embody them. It does not take a “wonder-woman,” just one who is not ashamed to be a woman of the Word. Will you take the challenge?

Introspection: Internal Nit-Picking

“… I judge not mine own self. For I know nothing by myself…” (1Cor. 4:3b-4a)

According to the Greek mathematician, Euclid of Alexandria (325-265 B.C.), the whole of anything is only equal to the sum of its parts. Whatever this may say about mathematics in general, and geometry in particular, the sum of Me is not 65% oxygen, 18% carbon, 10% hydrogen, and 7% other (other what?). As a matter of fact, the sum of Me is far greater than all the many parts of me—physical, mental, emotional, spiritual, etc.—could ever add up to; and trying to examine myself, piece by piece, will never reveal who I really am. This brings me to my particular thesis today: The inclination to introspection is merely a morbid exercise in internal nit-picking.

By nit-picking I mean finding flaws and inconsistencies without offering any helpful suggestions to remedy the situation. And that is how most, if not all, of our self-analysis is conducted. We pick some sin or failing from our past and carefully lift the scab (left over from the last time), supposedly, to try to find the source of the original infection; when all the time, leaving the thing alone would speed healing, which is what we are after, right? Or is it? Maybe introspection is a substitute for moving ahead. Examining my motives, appearance, and performance, on a day to day basis, leaves little time for progress in the Christian life. This is no doubt why Paul not only refused to focus on other’s judgment of him, but even refrained from indulging in it himself. He was wise enough to know that he would get it wrong anyway (“I know nothing by myself”). He knew it for what it was—a weight that he must lay aside in order to run the race for God (Heb.12:1).

Self-analysis has its place, of course, especially prior to partaking of the Lord’s Table (1 Cor.11); but this involves knowable sins that invite chastisement. Oddly enough, however, it is not usually these that bother the reflective nit-picker nearly as much as unknowable and incurable symptoms. These folks would rather scrutinize their temperaments than submit to the Testaments (the Old and New, that is)! Why we did wrong is not nearly as important and not doing it again. It may be nice to know the former, but it doesn’t always mean the latter will follow.

In the final analysis (much better than self-analysis), we should be wielding a telescope, not a stethoscope. “Looking unto Jesus,” as the writer of Hebrews says (12:2), and leaving all the introspection to the Blessed Holy Spirit. He is no nit-picker; He never points out a flaw or failure without also providing a remedy.

Presuppositions

“In whom are hid all the treasures of wisdom and knowledge.” (Col.2:3)

They are like noses; we all have them. Presuppositions, I mean. But some (again, like noses) are easier to spot than others. The Oxford English Dictionary defines them as being “suppositions antecedent to [preceding] knowledge.” For a more enlightening and, for our purposes, more precise, definition, however, I offer my older son’s:

What are presuppositions? They are beliefs that stand behind all that we know. Presuppositions are beliefs that can’t be “proved” in that sense that “proof” is used today. But they are beliefs in terms of which we judge other beliefs; they are our final authority. They contest all things, but they themselves are incontestable…The thing that you never question, back of everything else, is your actual presupposition. [1]

It should be obvious to any thinking person that we all come equipped with presuppositions, but I had a Biology teacher insist that he came to his acceptance of evolution completely unbiased—with no preconceived ideas. Yet, after he had given numerous suggestions as to the origin of life, and I suggested God, he insisted, vehemently and illogically, “Anything but God!” If this is not a bias, I don’t know what is.

Actually, I think this goes beyond bias to presupposition. And I think there is a difference. By this I mean a bias is a seed thought that, because of external pressure, leans in one direction as it grows. This can sometimes be remedied with time. A presupposition, on the other hand, is the ground in which the seed has been planted, and, in this case, a transplant is the only remedy. Not just a change of mind, but a whole new mind, is required.

Speaking of the unregenerate man, David says, “The wicked, through the pride of his countenance, will not seek God: God is not in all his thoughts” (Psl. 10:4). God is never one of his multiple choice answers to any of the questions of life. I am not saying that a lost man or woman is unintelligent or incapable of understanding the workings of God’s creation, or even His ethical standards. I am only saying that “through the pride of [their] countenance,” they assume that their own reasoning or experience was the source of this knowledge. This is their presupposition (or should I say “pre-superstition”).

For the child of God, however, Paul’s affirmation in Colossians 2:2-3 is the basis for everything that can or will be known. The mind of God, Divinely incarnate in His Son, and Divinely inspired within His Word, is the fountain head of all knowledge. This is our presupposition. And, I repeat, to go from theirs to ours requires more than just a change of mind. Apologetics may serve to change someone’s mind, and that is a good thing. But it is not enough. A change of presupposition is required, and that takes regeneration—God’s mind in place of ours.

When you thank God today for the new heart and the new life He gave you (You will, won’t you?), don’t forget to thank Him for your new mind, as well. Don’t ever take it for granted, because…you only presuppose God because He presupposed you.

[1] Sandlin, Andrew: from an explanation and critique of the philosopher, David Hume.

I'm Free!

“Jesus answered them, Verily, verily, I say unto you, Whosoever committeth sin is the servant of sin…But if the Son therefore shall make you free, ye shall be free indeed.” (John 8:34,36)

Our pastor gave a wonderful, personal illustration of how something that may look like freedom can, in reality, be just the opposite. He grew up on a farm in N. Dakota with several brothers who evidently were just as mischievous as he. One morning—a cold, below-zero, typical N. Dakota morning—he and his brothers were waiting for the school bus, and, for some reason only another young boy could explain, he decided he wanted to taste the snow on a nearby fence. After all, his parents were not around to step in and spoil his fun. So, he did it; and, as he explained, it wasn’t nearly as liberating as he thought it would be! In fact, he couldn’t get loose. And when he finally did get up the nerve to pull his tongue away from the frozen fence railing, he left part of said tongue behind. Needless to say, there was a lot of pain involved, too.

Sin presents the same invitation of freedom and with the same unpleasant results. “I’m my own boss”; It’s nobody’s business what I do”; “It only effects me.” That is not true when sin is involved. In that case, the devil is the boss, and we are his servants. When we are saved and our “business” defies our Father’s commandments, it’s His business; and, if we’re truly His, He’ll tend to it. And anyone who says sin is an individual sport is either naïve or, what is more likely, ensnared; and all the bluster is just to hide the desperation. But, one way or another, none of us lives to himself, says Paul (Rom.14:7); and that is especially true of sin.

The prodigal son provides another picture of a freedom seeker, and if a hog pen is your idea of free-wheeling, personally, I can’t get too excited about it. I have always found that doing the wrong thing did not take all that much expertise on my part; it’s standing true to God in the company of philosophical Bible rejecters, marching in lock-step with one other, that takes every bit of Spiritual gumption I can muster.

On this day when we celebrate our freedom as a nation, we should not forget to thank God for the freedom we have through His Son. He has made us free indeed and free “in deed.” We are free to do what is right without the ball and chain of an indomitable sin nature. It may be there, and I may cater to it from time to time, but it will never be because I do not have the power to do otherwise. Because, you see, I’m free. I’m free!

What Does God Like About Me?

“But we are all as an unclean thing, and all our righteousnesses are as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away.” (Isa.64:6)

When our children were all at home, and one of us had a birthday, when we were all gathered around the birthday table, my husband would always say, “Let’s each one tell what we like or appreciate the most about ______.” Then we would go around the table pointing out little traits or characteristics about the designated one that stood out to us personally. But what if we had been able to look to Heaven and ask God what He liked most about him or her? Strangely enough, it would probably not have been anything the rest of us had mentioned, because, as I often say, God doesn’t see things the way we do; in fact, those things we do that make us look good to people, that render us “highly esteemed among men,” can, in fact, look just the opposite to God (Luke 16:15).

Evidently, from the verse we can assume that not all “righteousnesses” are the same. (I know some may not like that “archaic” word, but I love saying it!) One would think any righteousness would be good; but not so. The clue is found in the little pronoun that comes before it: “our righteousnesses.” Those wonderful, innate qualities that make some of us stand out among our peers and that endear us to the hearts of others. And they are great, as long as we realize we only impress one another. If God takes notice at all, it makes no impression upon Him whatsoever; and if we are doing it with that in mind, it actually amounts to an abomination in His sight.

That brings me to my original question. Is there anything about me that God likes? Yes, I’m happy to report, there are certain aspects of my character that will turn the head of God every time. They are those things that most nearly replicate His own Son, Jesus Christ. The One of whom He said, “This is my beloved Son, in whom I am well pleased (Matt.3:17); and Who could justifiably boast, “I do always those things that please him [the Father]” (Jno.8:29). “But I can’t be as good as Him!” I hear you saying. Right; which is just as well, since the only righteousness God will accept from us is the imputed kind. The kind we receive as a by-product of our redemption from sin by the sacrifice of Christ. But I would submit that when we consent for that Divine righteousness to manifest itself externally—Supernaturally—God is pleased. No, we are not sinless, as He was; but we can sin less. And according to our Lord, it is possible for our good works (our “righteousnesses,” if you will) to glorify God and not just impress our friends. “Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven” (Matt.5:16).

God likes most about me what is most like Him; and growing in grace has taught me, that’s what I like most about me, too!