Archives For Discipleship

"Convenient Food"

March 26, 2011

In his chapter, “Convenient Food,” William Arnot’s comments on Proverbs 23:1-3 about what to do when dining with a ruler challenge us all about an issue that we all need repeated reminders. Although the verses that he comments on pertain directly to that specific situation, the principles apply to all our eating and drinking:

     It is of the Lord that hunger is painful, and food gives pleasure; between these two lines of defence the Creator has placed life, with a view to its preservation. If eating had been as painful as it is pleasant to our nature, the disagreeable duty would have been frequently forgotten or neglected, and the world, if peopled at all, would have been peopled by tribes of walking skeletons. The arrangement which provides that the necessary reception of aliment into the system gives pleasure to the senses, is wise and good; it is an ungrateful return for our Maker’s kindness when the creature turns his bounty into licentiousness. The due sustenance of the body is the Creator’s end; the pleasantness of food the means of attaining it. When men prosecute and cultivate that pleasure as an end, they thwart the very purposes of providence. When the pleasure is pursued as an object, it ceases to serve effectually as a means of healthfully maintaining the living frame.
     When the appetite is strong, and the food enticing, the danger of sinning and suffering is great,—greater than most of us care to observe, and acknowledge to ourselves. The warning here is strongly expressed, and all its strength is needed. “Put a knife to thy throat,” is in form similar to the injunctions of the Great Teacher, to pluck out the offending right eye, and cut off the offending right hand. “Be not desirous of his dainties, for they are deceitful meat.” They are of a set purpose made deceitful: they are prepared by an artist of skill, whose whole life is devoted to the study. Resisting virtue in the guests must be strong indeed, for the temptation is as powerful as wealth and experience can make it (Studies in Proverbs, 464-65).

Copyright © 2011-2025 by Rajesh Gandhi. All rights reserved.

A man hears about a photography contest that has a huge grand prize. He plans to go to a famous resort area in a third world country to try to photograph something distinctive that would win the prize.

He goes for two weeks and has a great time for the first week. At the end of the first week, he hears some native staff members tell him not to stray too far from the resort area because of reports of an albino lion that many of the natives claim to have seen in the area.

One evening, thinking of the grand prize, he wanders off into the wilderness to see if he can get a picture of the lion. While he is wandering around, suddenly he hears a roar from behind him and is knocked to the ground with such force that he is stunned and becomes semi-conscious.

Meanwhile, some members of the hotel staff who are searching for him come upon the scene with one of them carrying a high-powered flamethrower that could easily drive the lion away. Incredibly, while the lion begins to choke him, the staff members stand a safe distance away and berate him. They yell at him and say that they warned him not to wander off. Instead of using the flamethrower to rescue him, they chide him while the lion continues in its vicious attack.

If this scene were really to have happened, what would we think of the staff members? Yes, the vacationer was foolish and greedily did what he was not supposed to do. Still, how could the staff members do what they did, focusing on his foolishness instead of rescuing him from the lion?

Every lost person is like the foolish vacationer who greedily wandered off and was being devoured by the lion:

Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour (1 Pet. 5:8; spoken to believers and shows the vicious nature of the devil; if he is this way towards believers, it surely implies that he is the same towards unbelievers).

But if our gospel be hid, it is hid from them that are lost: in whom the god of this world has blinded the minds of them which believe not, lest the light of the glorious gospel of Christ should shine unto them (2 Cor. 4:3-4).

To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in Me (Acts 26:18).

In our dealings with lost people, we must not have a mindset or approach that in any way parallels the staff members above. People who are lost are lost in part because they are helplessly in the grip of an evil supernatural being for whom they are no match, as is pictured in the case of the “woman which had a spirit of infirmity eighteen years, and was bowed together, and could in no wise lift up herself . . . whom Satan hath bound . . . eighteen years” (Lk. 13:11, 16).

If we think that we are any better than lost people are and are saved because of something in ourselves, we are wrong. God’s mercy is the only reason that we have been delivered from the lion who wants to devour as many souls as possible:

And you hath He quickened, who were dead in trespasses and sins: wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience: among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others. But God, who is rich in mercy . . . hath quickened us (Eph. 2:1-5).

Who hath delivered us from the power of darkness, and hath translated us into the kingdom of His dear Son (Col. 1:13).

As the children are partakers of flesh and blood, He also Himself likewise took part of the same; that through death He might destroy him that had the power of death, that is, the devil; and deliver them who through fear of death were all their lifetime subject to bondage (Heb. 2:14-15).

We know that whosever is born of God sinneth not; but he that is begotten of God keepeth himself, and that wicked one touched him not. And we know that we are of God, and the whole world lieth in wickedness. And we know that the Son of God is come, and hath given us an understanding that we may know Him that is true, and we are in Him that is true, even in His Son Jesus Christ. This is the true God, and eternal life (1 John 5:18-19).

In our dealings with lost people, we should have a right mindset and approach towards them and their horrific plight. We must not strive with them:

And the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient, in meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth; and that they may recover themselves out of the snare of the devil, who are taken captive by him at his will (2 Tim. 2:24-26).

Copyright © 2011-2025 by Rajesh Gandhi. All rights reserved.

"The Attributes of God"

March 24, 2011

In his book The Attributes of God: A Journey into the Father’s Heart, A. W. Tozer writes,

     A great old theologian once said, “Don’t reject a fact because you don’t know a method.” Don’t say it isn’t so because you don’t know how it’s so. There is much you can’t explain. If you come to me and ask the how of things, I’ll ask you twenty-five questions, one after the other, about yourself—your body, your mind, your hair, your skin, your eyes, your ears. You won’t be able to answer one question. Yet you use all those things even though you don’t understand them. I don’t know how God can suffer. That is a mystery I may never know.
     A lot of hymn writers who should have been cutting the grass at the time have written songs instead. One of them says this: “I wonder why, I wonder why He loved me so. I will love and pray that I might know why He loved me so.” You will never know that. There is only one answer to why God loved you: because God is love. And there is only one answer to why God has mercy on you: because God is mercy, and mercy is an attribute of the Deity. Don’t ask God why, but thank Him for the vast wondrous how and fact of it.

As little children, we should receive all that God tells us, whether we can explain it or not. Not being able to understand how something that God says can be so is no reason to doubt, question, or reject what He says. Failure to obey God because we cannot explain why He wants us to do something will keep us from the fullness of His blessings in our lives.

Copyright © 2011-2025 by Rajesh Gandhi. All rights reserved.

A Parable about Music

March 23, 2011

A team of archaeologists makes a stunning discovery. While excavating a desolate site, they stumble upon a vast collection of documents that employs unfamiliar notation. The archaeologists reason that the collection must be of great importance because of the painstaking efforts that were taken to preserve it.

After months of secretive examination by leading scholars, the documents are finally deciphered as ancient music notation. A whirlwind of secretive activity ensues. A team of leading musicians from around the world is secretly chosen and collaborates for months to examine the documents.

Finally, all the documents are deciphered and analyzed fully. Upon rendering the music into modern notation and having it played by the world-class musicians in the team, everyone is stunned by the extraordinary beauty, majesty, and grandeur of the music. Practicing for months, they prepare for an international debut for the music that all the major networks in leading countries agree to carry.

They choose to debut only the instrumental music that they discovered. The rest of the music is kept under very tight security.

The worldwide response to the music is phenomenal. Music experts everywhere deem the music to be among the finest music ever produced. Somehow, the source of the instrumental music remains a tightly guarded secret throughout the entire process.

Many leading Christian musicians who hear the music write beautiful lyrics to accompany selections from the collection. Numerous churches worldwide use the music in their worship services.

A year later, in an international press conference, the team who produced the music then makes known its identity. They reveal that this was the music used when Nebuchadnezzar demanded worldwide worship of his image. They then release the rest of the music, which is immediately enthusiastically received all over the world.

Having accepted the music enthusiastically and used it in worship, what do the Christians who did so do now upon learning of the origin of the music? Do they reason that the music itself is still fine to use, in spite of its original ancient use?

Does the fact that the music was specifically used originally for the worship of a man forever taint this instrumental music that was of phenomenal musical quality? If it were known whether the pieces of music in the collection were composed specifically for that occasion or not, would that change anything?

Copyright © 2011-2025 by Rajesh Gandhi. All rights reserved.

Derek Kidner’s comments on the first doctrinal denial bring out truth that all generations of believers must make continual efforts to keep before God’s people:

After the query, the flat contradiction: Ye shall not surely die (AV, RV). It is the serpent’s word against God’s, and the first doctrine to be denied is judgment. If modern denials of it are very differently motivated, they are equally at odds with revelation: Jesus fully affirmed the doctrine (e.g. Matt. 7:13-27). (Genesis in TOTC, 72-73) 

Ever since physical death first occurred, denial of death altogether has no longer been possible. Denial of eternal death, however, abounds and will do so until the Lord finally destroys the evil supernatural source of all such denials of the doctrine of judgment.

The doctrine of eternal judgment is a foundational truth of the doctrine of Christ (Heb. 6:1-2). Countering the attacks on this foundational truth has been one of the reasons that Jesus has commanded the preaching and testifying to all that He is the One appointed by God as the Judge of the living and the dead (Acts 10:42; cf. Mk. 16:16). Proclaiming that message faithfully perpetuates the message that God Himself announced in His first declaration of judgment after the Fall of man:

And the Lord God said unto the serpent, ‘Because thou hast done this, thou art cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life: And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise His heel (Gen 3:14-15).

By obeying Acts 10:42, we imitate God in announcing to all what He has ordained will surely happen one day through the woman’s Seed. Doing so, we do our part in countering the oldest and most persistent doctrinal denial.

Copyright © 2011-2025 by Rajesh Gandhi. All rights reserved.

In my dissertation, I presented a close comparison in English and Greek between several verses in the Septuagint and Acts 2:36. Here is a somewhat expanded version of that comparison (highlighting used to help make the comparison clearer): 

Gen 27:29 And let nations serve thee, and princes bow down to thee, and be thou lord of thy brother, and the sons of thy father shall do thee reverence; accursed is he that curses thee, and blessed is he that blesses thee.

Gen 27:29 καὶ δουλευσάτωσάν σοι ἔθνη καὶ προσκυνήσουσίν σοι ἄρχοντες καὶ γίνου κύριος τοῦ ἀδελφοῦ σου καὶ προσκυνήσουσίν σοι οἱ υἱοὶ τοῦ πατρός σου ὁ καταρώμενός σε ἐπικατάρατος ὁ δὲ εὐλογῶν σε εὐλογημένος 

Gen 27:37 And Isaac answered and said to Esau, If I have made him thy lord, and have made all his brethren his servants, and have strengthened him with corn and wine, what then shall I do for thee, son?

Gen 27:37 ἀποκριθεὶς δὲ Ισαακ εἶπεν τῷ Ησαυ εἰ κύριον αὐτὸν ἐποίησά σου καὶ πάντας τοὺς ἀδελφοὺς αὐτοῦ ἐποίησα αὐτοῦ οἰκέτας σίτῳ καὶ οἴνῳ ἐστήρισα αὐτόν σοὶ δὲ τί ποιήσω τέκνον 

Gen 45:8 Now then ye did not send me hither, but God; and he hath made me as a father of Pharao, and lord of all his house, and ruler of all the land of Egypt.

Gen 45:8 νῦν οὖν οὐχ ὑμεῖς με ἀπεστάλκατε ὧδε ἀλλ᾽ ἢ ὁ θεός καὶ ἐποίησέν με ὡς πατέρα Φαραω καὶ κύριον παντὸς τοῦ οἴκου αὐτοῦ καὶ ἄρχοντα πάσης γῆς Αἰγύπτου 

Gen 45:9 Hasten, therefore, and go up to my father, and say to him, These things saith thy son Joseph; God has made me lord of all the land of Egypt; come down therefore to me, and tarry not.

Gen 45:9 σπεύσαντες οὖν ἀνάβητε πρὸς τὸν πατέρα μου καὶ εἴπατε αὐτῷ τάδε λέγει ὁ υἱός σου Ιωσηφ ἐποίησέν με ὁ θεὸς κύριον πάσης γῆς Αἰγύπτου κατάβηθι οὖν πρός με καὶ μὴ μείνῃς 

Acts 2:36 Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ.

Act 2:36 ἀσφαλῶς οὖν γινωσκέτω πᾶς οἶκος Ἰσραὴλ ὅτι καὶ κύριον αὐτὸν καὶ χριστὸν ἐποίησεν ὁ θεός, τοῦτον τὸν Ἰησοῦν ὃν ὑμεῖς ἐσταυρώσατε. 

Notice that Genesis 27:37, 45:8, and 45:9 all contain the same verb (ποιέω; “made”) as Acts 2:36 and the same word for Lord (κύριος). In particular, Genesis 45:8-9 compared with Acts 2:36 allows the Bible to interpret itself and helps us understand what Peter said: As God had exalted Joseph to a position of authority that he never had before, God has exalted Jesus to a position of authority as Lord and Christ that He as the God-man never had before. 

This comparison shows that Peter’s statement does not primarily signify that God has announced to people that Jesus is the Lord and the Christ, that is, Jesus is both God and Messiah. Rather, Peter climaxed his gospel message at Pentecost by emphasizing that all the house of Israel must know that the Father has glorified Jesus to a position of supreme authority as Lord and Christ. We, therefore, should urge lost people to believe that God has raised Jesus from the dead and acknowledge that God has exalted Him as Lord (Rom. 10:9-10; cf. 1 Pet. 1:10-12; 21).

Copyright © 2011-2025 by Rajesh Gandhi. All rights reserved.

One day, Jesus will return in glory as the Son of Man (Matt. 25:31-46). He will be the King (25:34, 40) who will judge all nations. He will separate them into the sheep and the goats (25:32-33). His dealings with both groups provide us with significant information concerning the Bible’s teaching about the everlasting fire in which unrepentant sinners will ultimately suffer.

The King will command the sheep on His right hand to enter into glory: “Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world” (25:34). This statement by the Judge is striking in what it teaches.

First, it says that the Father is the ultimate agent (perfect passive participle [εὐλογημένοι] with a genitive noun for the ultimate agent [τοῦ πατρός]) who has blessed the sheep so that they will inherit the kingdom (τότε ἐρεῖ ὁ βασιλεὺς τοῖς ἐκ δεξιῶν αὐτοῦ, Δεῦτε, οἱ εὐλογημένοι τοῦ πατρός μου, κληρονομήσατε τὴν ἡτοιμασμένην ὑμῖν βασιλείαν ἀπὸ καταβολῆς κόσμου). The King thus is the judicial agent of the Father who will authoritatively call the sheep and direct them to enter into the kingdom.

Second, the King will specify that the kingdom has been prepared for the sheep (dative of advantage) from the foundation of the world. Saying this, the King will testify to the eternal benevolent purpose of God for them.

The record of the King’s statements to the goats, however, differs, from His address to the sheep in important ways. To the goats, the Judge says, “Depart from Me, ye cursed, into everlasting fire, prepared for the devil and his angels (25:41). Unlike His earlier statement concerning the sheep, the Judge does not say that the goats are cursed of the Father. Although the Father through His King will ultimately consign the goats to their terrible place of punishment, the King does not say that they were cursed by the Father.

The King also does not say who has prepared the everlasting fire. Of course, it is clear that God is the One who has prepared the fire, but the Judge chooses not to say so in this statement.

Moreover, instead of specifying that the fire was prepared for the goats, the Judge specifies that the fire was prepared for the devil and his angels. This facet of His end-time judicial pronouncements is worth pondering deeply. Why does the Judge not specify to the goats that the fire was prepared for them? Why does He make known, instead, that it was prepared for the evil spirit beings that rebelled against God?

These differences in the King’s dealings with the sheep and the goats suggest that even at that decisive moment when their eternal fates are finally made known, God will reveal something about His heart for mankind. His not saying that He cursed the goats and prepared the fire for them from the foundation of the world may be implicit final testimony to all who are present at that solemn occasion (as well to all who read or hear this teaching but may not be present at that occasion) of His essential eternal benevolence toward mankind.

Whether this interpretation of His final saying to the wicked is correct or not, for us who are alive now, the King desires that we repent toward the Father and believe that He has raised His Christ, the Lord Jesus, from the dead. Confessing that Christ as the Lord and calling upon Him now while there is yet time, we one day will be with Him in eternal glory in His Father’s kingdom!

Copyright © 2011-2025 by Rajesh Gandhi. All rights reserved.

In spite of our time of great economic difficulty, God still calls us to show that we believe in the supreme value of His Word by devoting time to think deeply on what we read. Dr. Michael P.V. Barrett explains the importance of meditating on what we read from Scripture: 

The amount of blessing we receive from the Bible and the degree to which we understand the Bible will be in proportion to how much time we meditate on what we have read. Very simply, meditating is thinking . . . Thinking takes time; thinking is work . . . Many Christians get nothing from the Bible not because they are ignorant but because they are thoughtless. . . Although our tendency when we read Scripture is to skip over the parts we don’t understand immediately, it is important just to pause and think and ask the Teacher, the Holy Spirit, to explain. Don’t give up too quickly. . . Take the time to pray and think over the open Bible. Time is like money in that we don’t have much of either to spend. But one way or another we seem to have money to spend on the things that we really want, and we seem to have time to spend on the things that are most important to us. If we truly agree with the Psalmist that God’s Word is more precious than gold, we will want to devote as much thinking time to it as we possibly can (Beginning at Moses: A Guide to Finding Christ in the Old Testament, 11). 

To profit fully from our time in Scripture, we have to meditate on what we read. Doing so, we will show to God that our value system is what He wants it to be.

Copyright © 2011-2025 by Rajesh Gandhi. All rights reserved.

Spurgeon on Psalm 119:119

March 13, 2011

Psalm 119 is one of the richest chapters of the Bible. In that Psalm, the Psalmist makes a statement that is worthy of our contemplation because it concerns a basis for his love for God: “Thou puttest away all the wicked of the earth like dross: therefore I love thy testimonies” (119:119). Charles Spurgeon in Volume 3 of his Treasury of David comments on this verse: 

Even the severities of the Lord excite the love of His people. If He allowed men to sin with impunity, He would not be so fully the object of our loving admiration; He is glorious in holiness because he thus rids his kingdom of rebels, and his temple of them that defile it. In these evil days, when God’s punishment of sinners has become the butt of proud sceptical contentions, we may regard as a mark of the true man of God that he loves the Lord none the less, but a great deal more, because of his condign [fitting] judgment of the ungodly (357-58).

Does your mindset about God include love for Him because of what this inspired statement (Ps. 119:119) says He does? If not, is your mindset what Scripture says it should be? 

Do you believe that “a mark of the true man of God” is what Spurgeon in this statement says it is?

Copyright © 2011-2025 by Rajesh Gandhi. All rights reserved.

In the Greek version of the 39 books of the OT, 37* of them use the Greek word for Lord (kurios) to express the judicial actions or authority of God:

  • Gen. 6:5ff.; Exod. 9:3; Lev. 10:2; Num. 33:4; Deut. 32:36 
  • Jos. 24:20; Judg. 11:27; Ruth 1:17 
  • 1 Sam. 2:10; 2 Sam. 3:39; 1 Ki. 2:32; 2 Ki. 15:5; 1 Chr. 2:3; 2 Chr. 7:21 
  • Ezr. 9:15; Neh. 1:8; Est.  4:17* [the Hebrew does not have a word for Lord here or anywhere else in Esther] 
  • Ps. 7:7; Prov. 3:32-33; Job 42:7 
  • Isa. 1:24; Jer. 1:14; Lam. 1:5; Ezek. 5:8; Dan. 1:2 
  • Hos. 1:4; Joel 1:15; Amos 1:2; Obad. 1:1-2; Jon. 1:14 
  • Mic. 1:3; Nah. 1:2-3; Hab. 1:12; Zeph. 1:2-3; Hag. 1:9; Zech. 1:12; Mal. 1:4

Only Ecclesiastes and Song of Solomon do not have the word in them. 

This Greek word for Lord is used profusely in the Greek Old Testament to communicate truth about God as the Judge. For example, the word is used more than 40 times just in Genesis alone in that way. Genesis also explicitly identifies the Lord (18:22-33) as the Judge of all the earth (18:25). Although I have not yet compiled the exact number of times kurios is used concerning the Lord in this sense, it is very likely well over 2500 times in the OT (In my dissertation research, I compiled more than 3700 verses in the OT concerning God as the Judge, and a high percentage of them use the word Lord for God.) 

Based on this data, we should understand that any one who was familiar with the Old Testament in Greek would have had the profound sense that this word with great frequency communicates truth about God as the Judge. Almost every book they would read in their Bibles would testify to them about the Lord as the Judge. When such a person would hear apostolic evangelistic proclamation about Jesus that declared Him to be the One that God has made both Lord and Christ (Acts 2:36), what truth about Jesus would he very likely have understood the term to communicate (cf. the subsequent flow of thought in Acts 2:37ff.)? 

Along that line, of the 27 books in the Greek NT, 21 of them use the word to express the judicial actions or authority of God or Jesus in some manner: 

  • Matt. 7:22-23; Mk. 12:9 (human master; clear implicit significance for Christ); Lk. 13:25-28; John 8:11 
  • Acts 2:20; Rom. 9:28; 1 Co. 4:4-5; 2 Co. 5:10-11 
  • Eph. 6:9; Phil. 2:11 (those under the earth will not bow to Him willingly, but they will be forced to do so; cf. Rom 14:11); Col. 3:24 
  • 1 Thess. 4:6; 2 Thess. 2:8; 1 Tim. 6:13-14; 2 Tim. 1:16 
  • Heb. 10:30; Jas. 5:7-8; 1 Pet. 3:12; 2 Pet. 2:9; Jude 1:5; Rev. 15:4 

Galatians and Philemon do have the word, but they do not have any clear uses of it to convey someone who renders judgment. Four books (Titus and the Johannine Epistles) do not have any occurrences of the word. 

The Greek word for Lord communicates truth about God as the Judge in 58 of the 66 books of the Bible in Greek. When key statements in the New Testament speak of Jesus as Lord, we must interpret them in light of this data.

Copyright © 2011-2025 by Rajesh Gandhi. All rights reserved.