Archives For Interpretation

Are You Rightly Receiving the Bible in Your Life?

January 29, 2015

Paul ends Second Timothy 3 with a profound statement that is rightly stressed for what it teaches about the inspiration of Scripture (2 Tim. 3:16). An examination of that statement in its surrounding context provides crucial understanding that every believer needs to have in order that he would be rightly receiving the Bible in his life.

Scripture Makes People Wise unto Salvation

Paul taught Timothy that the holy Scriptures were able to make him wise unto salvation through faith that is in Jesus Christ:

2Ti 3:15 And that from a child thou hast known the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus.

This statement shows that genuine salvation results in a person’s life from his contact with the Bible only if he allows it to impart to him the wisdom that he lacks. Specifically, he must accept God’s wisdom that Scripture reveals to him by believing what the Scripture presents to him about Jesus Christ.

People who refuse to believe in Jesus Christ through the ministry of the Bible that they receive are people who reject divine wisdom that is essential for salvation. Until a person repents of such rejection, he will never rightly receive the Bible in his life.

Scripture Profits Believers unto All Good Works

When a person repents toward God and believes in Jesus Christ through rightly receiving the Scripture in his life, he is saved. After his salvation, God intends for him to continue rightly receiving the Bible in his life:

2Ti 3:16 All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness:

17 That the man of God may be perfect, throughly furnished unto all good works.

Here Paul taught Timothy that as a believer in Jesus Christ, he was to receive profit from all Scripture such that it all would perfect him as a man of God. Paul then expanded on how Scripture was to perfect Timothy as a man of God by telling him that through his rightly receiving all Scripture in his life, Timothy would be thoroughly furnished for all good works.

By concluding this teaching as he did, Paul expressed that God’s intent for providing the entirety of the Bible to every believer was so that he would be fully equipped to do all the good works that God wants him to do! Saying this, Paul taught the profound truth that a believer’s doing all the good works that God intends for him to do is the essential outcome that must result from his contact with all Scripture.

When a believer is not doing all the good works in his life that God wants him to do, he shows that he is not rightly receiving the Bible in his life. He must repent and believe what Scripture teaches him about all the good works that he is to do.

Conclusion

We must all assess ourselves with all diligence to see if we are rightly receiving the Bible in our lives. To whatever extent we are failing to do all the good works that God wants us to do, we are not rightly receiving the Bible in our lives.

Are you rightly receiving the Bible in your life?

Copyright © 2011-2024 by Rajesh Gandhi. All rights reserved.

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Like Jesus from Childhood to Death!

January 24, 2015

Two profound statements in Scripture about Jesus arrest my attention nearly every time I read them:

Luk 2:40 And the child grew, and waxed strong in spirit, filled with wisdom: and the grace of God was upon him.

Heb 2:9 But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man.

The first shows that as a child who was waxing strong in Spirit and filled with wisdom, Jesus had the grace of God upon Him. The second shows that Jesus tasted death for every man by the grace of God.

Comparing these two verses, we see that Jesus—both as a sinless child and as a dying Christ who died for our sins—was what He was by the grace of God! Obviously, these verses do not have as their primary focus that Jesus Himself was “very God of very God” because God does not need grace to be or do anything.

Yes, Jesus was “very God of very God,” but these verses forcefully teach us that we must not make that glorious truth the sum total of our understanding of Jesus’ life from childhood to death. A theology and practice that mostly overlooks or ignores the biblical teaching about the grace of God in Jesus’ life is a distorted and unbiblical theology and practice.

Although He was fully God Himself, Jesus yet both lived and died by the grace of God that was upon Him! Let us take great encouragement from these truths that we can be like Jesus (in the ways that we can and should be) from childhood to death by the grace of God!

Praise God for His marvelous grace that He pours out on all who repent toward Him and believe in His Son!

 

Copyright © 2011-2024 by Rajesh Gandhi. All rights reserved.

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How Acts 9:17 Teaches Us Not to Commit a Very Common and Serious Interpretational Error

January 9, 2015

Acts 9 is the first of three accounts in the book of Acts that relate the conversion of Saul. After Jesus appeared to Saul on the road to Damascus, Saul was temporarily blinded, and as a result, other people had to lead him into the city of Damascus (Acts 9:8). He then spent three days there in his sightless condition (Acts 9:9).

During that time, the Lord appeared to Ananias, a devout disciple (Acts 9:10; cf. Acts 22:12), and commanded him to go minister to Saul (Acts 9:10-12). After having his objections answered with firm insistence by the Lord that he yet must do what the Lord had directed him to do (Acts 9:13-16), Ananias came to where Saul was staying and ministered to him (Acts 9:17-18).

As part of that ministry, Ananias laid hands on Saul and said to him, “Brother Saul, the Lord, even Jesus, that appeared unto thee in the way as thou camest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost” (Acts 9:17). This statement provides us with some important information about Ananias that even many otherwise careful readers often overlook.

When Ananias said to Saul that he knew that the Lord had appeared to Saul on the way as he was coming, Ananias testified to his knowledge of something that he could not have known as an eyewitness because he was not present when the Lord appeared to Saul. How then did Ananias know that the Lord had appeared to Saul on the road to Damascus?

Based on the information supplied by Luke in Acts 9 and 22, we have no indication that any of the other people that were with Saul when the Lord appeared to him had come before Saul did to Ananias and told him what had happened to Saul. The only way that Ananias, therefore, could have known that the Lord had appeared to Saul on the way as he was coming to Damascus was for the Lord Himself to have informed Ananias about His doing so.

The report of the Lord’s appearing in a vision to Ananias (Acts 9:10-16), however, does not say anything about Jesus’ having told Ananias about His appearing to Saul on the road to Damascus. Because Ananias nevertheless testified to Saul of his knowing about that event, we must conclude that Luke has not provided us with an exhaustive record of what the Lord said to Ananias when He appeared to him to direct him to go to minister to Saul.

This observation is critical to keep in mind when we make statements about what was or was not said by people in other events recorded in Acts (as well as also in the rest of Scripture). We learn from this analysis of Acts 9:17 in its larger context that it is a serious error to assert that something was not said on a particular occasion just because a brief report of that event in Scripture does not say anything about such a statement.1

Let us learn from this study not to commit this very common and serious interpretational error!

1Here are four examples of false conclusions that people have come to by committing this error:

—Philip did not preach about the Resurrection of Jesus to the Ethiopian official, and he was saved without testimony to the Resurrection (Acts 8)

—Paul did not preach about repentance in Damascus (Acts 9)

—Paul and Silas did not testify to the Resurrection of Jesus to the Philippian jailor, and he was saved without hearing about the Resurrection (Acts 16)

—Paul failed to preach the gospel in Athens because he did not preach about the Cross or about the name of Jesus (Acts 17)

 

 

Copyright © 2011-2024 by Rajesh Gandhi. All rights reserved.

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How James 4 Illumines Today’s Music Wars and How to End Them Properly

January 3, 2015

In some spirited online discussions that I have observed between evangelicals and fundamentalists concerning their differences about music that is acceptable for worship, evangelicals have often asserted that the fundamentalists are the root cause of the problems and disunity in worship that exist among Christians today. Of course, I categorically reject that assertion.

In support of my rejection of that assertion, I recently have seen that James 4 illumines key aspects of today’s music wars. The chapter also illumines how to end the music wars properly.

James 4:1-10

James first sets forth the reality of wars and fightings among God’s people and exposes the root cause of such problems—Christians who are seeking their own lustful pleasures and thereby creating strife and division (James 4:1-3).

Application: Concerning differences about music that should be used for Christian worship, believers who strive for the acceptability of music that appeals to fleshly lusts are the ones who are responsible for creating the music wars among God’s people.

James then challenges those believers who are causing strife— through seeking to satisfy their fleshly lusts— about their adulterously seeking friendship with the world (James 4:4-5).

Application: In the debates about what music is appropriate for Christian worship, believers who promote affinity to the world by setting forth as acceptable for worship music that the world has specifically created to promote fleshly lusts are the ones who are causing the strife and division among God’s people concerning worship music.

James further rebukes believers who cause strife for their arrogant lack of submission to God and their not resisting the devil. In effect, he counsels them that their seeking to fulfill their lusts by their friendship with the world is a manifestation of their proud resistance to God and failure to resist the devil (James 4:6-7).

Application: Concerning the disputes about worship music, believers who advocate as acceptable for worship music that the world created to appeal to fleshly lusts and that has strong ties to evil supernatural influences upon its creators and performers are the ones who are the root cause of today’s music wars.

James challenges believers who are causing wars and fightings among God’s people to humbly draw near to God and deal properly with their sins (James 4:7-10).

Application: Concerning the current battles about music that is acceptable for worship, believers who promote the use of music that was created by the world to feed fleshly lusts and that has strong ties to evil supernatural influences are the ones who must change if the music wars among God’s people today are to be resolved properly.

James 4:11-12

James next warns believers not to judge one another by speaking evil of one another (James 4:11-12). It is vital to note that the flow of thought in the chapter shows that James does not have in view speech that rightly assesses and confronts believers who through their lustful and adulterous friendship with the world are proudly resistant to God and failing to resist the devil.

Application: Those who advocate for the use of contemporary worship music often charge those who do not with judging them unjustly by what they say about the use of contemporary worship music. Such a charge is invalid because it is right to assess as wrong the use of music created by the world that feeds fleshly lusts and that is sourced in evil supernatural influences upon musicians.

James 4:13-17

James concludes the chapter by rebuking believers who arrogantly boast about what they are going to do in the future (James 4:13-16). He warns them that failure to do what one knows to be right is sinful (James 4:17).

Application: Some evangelical promoters of contemporary worship arrogantly speak assuredly of the future virtually complete triumph of contemporary worship among the people of God. Many of these people also profess that music choices are strictly about personal preferences and yet speak disdainfully of those who reject contemporary worship, which puts them in violation of what they know is right to do about how believers are to handle differences about things that they believe are disputable things.

Conclusion

If today’s music wars are to be ended properly, all believers must carefully and thoroughly examine themselves in light of how James 4 illumines these wars and fightings among God’s people concerning worship music. Through such an examination and a proper response to it, we can resolve these problems and the disunity among God’s people resulting from them.

Copyright © 2011-2024 by Rajesh Gandhi. All rights reserved.

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A Prophet, A Minstrel, and Resolving Today’s Worship Wars

December 20, 2014

To resolve today’s worship wars properly, all parties involved must profit fully from all divine revelation about music. To that end, this post examines a noteworthy passage about a prophet, a minstrel, and divine attentiveness to instrumental music.

Elisha’s Commitment to Separation from Those Who Had Compromised True Worship of the Lord

Second Kings begins by relating the miraculous end of Elijah’s prophetic ministry and the miraculous beginning of Elisha’s prophetic ministry (2 Kings 1-2). During the subsequent evil reign of king Jehoram over Israel (cf. 2 Kings 3:1-3), king Jehoram went with Jehoshaphat king of Judah and the king of Edom to inquire of the Lord through Elisha because Jehoshaphat knew that “the word of the Lord [was] with him [Elisha]” (2 Kings 3:7-12).

In this encounter with these three kings, Elisha initially rebuked Jehoram by protesting his seeking him out: “What have I to do with thee?” (2 Kings 3:13a). Elisha thereby made clear that he did not want to have contact with this evil king. He then instructed him to go instead and consult with the prophets of his parents (2 Kings 3:13b).

When Jehoram persisted (2 Kings 3:13c), Elisha testified to the all-important reality that he served in the presence of the living God (“As the Lord of hosts liveth, before whom I stand” [2 Kings 3:14a]). He then went so far as to say to Jehoram that he would not even have had anything to do with him had Jehoshaphat not been with him (2 Kings 3:14b).

These statements by Elisha attest to his commitment to separation from evil leaders who perpetuated horrifically compromised worship of the Lord (2 Kings 3:3). By divine design, we must therefore keep this reality in mind when we examine what Elisha did next in this encounter.

Elisha’s Request for a Minstrel to Play for Him and His Subsequent Prophesying

After he had rebuked Jehoram for seeking prophetic ministry from him, Elisha asked that a minstrel be brought to him (2 Kings 3:15a). When the minstrel played for him, “the hand of the Lord came upon him” (2 Kings 3:15b).

Elisha then prophesied what the Lord gave him to reveal on this occasion (2 Kings 3:16-19). The inspired writer of the book then records that what Elisha had prophesied took place the next morning (2 Kings 3:20).

Discussion

Why did Elisha request this musical ministry prior to his prophesying? Why did the Holy Spirit record this part of the encounter and what profit are we supposed to derive from it?

To understand the value of this revelation properly, we must first note that this passage does not say anything about the minstrel’s singing words to Elisha on this occasion. By divine design, this passage focuses our attention, therefore, on what resulted at this time from the playing of instrumental music.

Second, we must recognize that Elisha had no ability to bring about any divine response to the instrumental musical ministry that he requested and received. Because the Spirit has recorded that God did respond to that instrumental music, we learn that this passage is inspired revelation about divine attentiveness to and approbation of the instrumental music that Elisha received on this occasion!

Third, given Elisha’s intense commitment to separation from compromised worshipers of the Lord, the flow of thought in the passage points us to the truth of divine attention to and approbation of instrumental music ministered by a musician who is not a compromising worshiper of the Lord. By implication, we learn that both Elisha and God would have rejected instrumental music proffered by an ungodly instrumental musician (cf. Amos 5:23).

Conclusion

In a previous post, I treated a passage in Amos 5 that plainly teaches that God pays attention to the instrumental music that people use to worship Him. The account of Elisha, the minstrel’s playing, and God’s response to that playing similarly reveals divine attentiveness to instrumental music.

In discussions about issues concerning worship music, we must account properly for this vital biblical truth—God is not merely concerned with the words that are sung to Him; He also pays attention to the instrumental music that is used. In fact, through how the Spirit has chosen to inspire the revelation given to us in 2 Kings 3:15, we must accept the truth that He pays attention to and responds to instrumental music that is not accompanied by words!

Furthermore, the emphasis in the passage on Elisha’s separation from ungodly worshipers of the Lord directs us to scrutinize carefully the instrumental music that we use in divine worship and to reject instrumental music sourced in the evil activities of evil people, including people who profess to worship the Lord but compromise His worship. Attempts to resolve today’s worship wars that do not account for the truths revealed in 2 Kings 3, Amos 5, and other related passages will necessarily fail to resolve the issues involved properly.

Copyright © 2011-2024 by Rajesh Gandhi. All rights reserved.

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God Does Pay Attention to the Instrumental Music Used to Worship Him!

December 9, 2014

Every time that I read Amos 5, I am struck by what God says at the end of the passage concerning the instrumental music that His people offer to Him in their worship. Although I am still working on understanding the full significance of this passage for the debates about worship music in our day, I am convinced that it has great relevance to those issues.

Amos 5 and Divine Attentiveness to Instrumental Music

Because of the extreme offensiveness of His people’s religious hypocrisy, God made known that He intensely detested their ungodly worship. Tellingly, He said that He would not accept the things that they would offer Him:

Amos 5:21 I hate, I despise your feast days, and I will not smell in your solemn assemblies.

 22 Though ye offer me burnt offerings and your meat offerings, I will not accept them: neither will I regard the peace offerings of your fat beasts.

 23 Take thou away from me the noise of thy songs; for I will not hear the melody of thy viols.

 24 But let judgment run down as waters, and righteousness as a mighty stream.

Remarkably, God rebuked His people by saying that He hated the special occasions of divine worship that He Himself had ordained for them!

It is noteworthy that God specifies here that He commanded them to take away the noise of their songs from Him and made known that He would not listen to the instrumental music that they would offer up to Him in their hypocritical worship. By direct and necessary implication, verse 23 reveals that God listens intently to the instrumental music that His people use in their worshiping Him and any music that is part of divine worship must be music that is a delight to Him.

Conclusion

Contrary to the notions that some believers seem to have, this passage makes clear that believers cannot legitimately hold that God only cares about the words that are sung to Him and doesn’t pay attention to the instrumental music that is used to worship Him. God has made known plainly in Amos 5:23 (and in other passages) that He does pay attention to the instrumental music used to worship Him!

 

Copyright © 2011-2024 by Rajesh Gandhi. All rights reserved.

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Zechariah 8 and the Glorious Future of National Israel!

December 5, 2014

When I recently read through the Minor Prophets, I was struck again by how much revelation they contain that plainly points to a glorious national future for Israel. Zechariah 8 is one of many chapters that have multiple statements that teach this truth.

Zechariah 8:3-6

At its beginning, Zechariah 8 speaks of a time when the Lord will dwell in Jerusalem and Jerusalem will be spoken of in a distinctive manner that has never been true of it:

Zec 8:3 Thus saith the LORD; I am returned unto Zion, and will dwell in the midst of Jerusalem: and Jerusalem shall be called a city of truth; and the mountain of the LORD of hosts the holy mountain.

From the time when Zechariah wrote this book until now, Jerusalem has never been called “a city of truth.” The next verses make clear that this is not some symbolic description of the eternal state and the New Jerusalem:

Zec 8:4 Thus saith the LORD of hosts; There shall yet old men and old women dwell in the streets of Jerusalem, and every man with his staff in his hand for very age.

 5 And the streets of the city shall be full of boys and girls playing in the streets thereof.

The eternal state will not have people that age coexisting with a multitude of boys and girls. It is incomprehensible to me how any serious Bible interpreter could accept a symbolic interpretation of these verses.

The passage plainly sets forth the glorious national future that Israel will have in the Millennium!

Zechariah 8:18-23

The chapter concludes with revelation about a time when people from all nations will come to Jerusalem “to seek the Lord of hosts in Jerusalem and pray” before Him (Zech. 8:22). They will be convinced to seek out those who are Jews because they will have heard that God is with them (Zech. 8:23).

These statements have never been true in the history of Jerusalem since the time of Zechariah, and they certainly are not true today. They again set forth the marvelous glory that will be Israel’s in the Millennium!

“Even so, come, Lord Jesus” (Rev. 22:20) and “restore again the kingdom to Israel” (Acts 1:6)!

 

 

Copyright © 2011-2024 by Rajesh Gandhi. All rights reserved.

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Should Certain Christians Be Far Better Than Everyone Else Is in Their Realm of Expertise?

November 28, 2014

Daniel 1 recounts the fascinating account of what Daniel, Hananiah, Mishael, and Azariah experienced after they were forcibly taken into captivity in Babylon. Every time that I read this passage, I am struck by how the passage ends by relating the incredible superiority of these four youth—“In all matters of wisdom and understanding, that [King Nebuchadnezzar] inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm” (Dan. 1:20)!

Unlike all my previous reading of this passage, this time I discovered that even their tenfold superiority is highlighted in a striking way in the passage. Moreover, I found myself thinking all the more about the current ramifications of this highlighting of their superiority.

A Remarkable Emphasis in Scripture on the Superiority of Certain Believers

Several features of Daniel 1 combine to provide us with a passage that emphasizes highly the superiority of four young believers. Noting them reveals that the Holy Spirit has emphasized that reality in a remarkable way.

Their Uncommon Excellence Prior to Being Taken Captive

Daniel, Hananiah, Mishael, and Azariah were among a group of uncommonly distinguished youth:

Dan 1:4 Children in whom was no blemish, but well favoured, and skilful in all wisdom, and cunning in knowledge, and understanding science, and such as had ability in them to stand in the king’s palace, and whom they might teach the learning and the tongue of the Chaldeans.

Beyond being physically attractive, they all were highly intelligent and capable young men who had an aptitude for learning what was necessary to “stand before the king” (Dan. 1:5).

Their Distinctive Excellence in Their First Three Years of Captivity

Unlike their peers, Daniel, Hananiah, Mishael, and Azariah were so highly devoted to their God that they remained true to Him in the face of great spiritual adversity that they faced in their first three years of captivity (Dan. 1:5-16). God uniquely favored them (Dan. 1:9) so that they did not defile themselves during this time, as all the others did, and after their initial period of facing a difficult spiritual challenge, they all were “fairer and fatter in flesh” than all their peers were (Dan. 1:15).

Moreover, God gave them “knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams” (Dan. 1:17). These four men were thus divinely enabled to excel in everything that they were taught at this time, and Daniel was given unique ability that the other three were not.

The Extraordinary Extent of Their Superiority after Three Years of Captivity

At the end of the first three years of the captivity, the king found these men to be uniquely excellent (Dan. 1:18-20). In fact, he found them to be ten times better than everyone else was:

Dan 1:20 And in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm.

Furthermore, through noting the sevenfold repetition of the word all in Daniel 1:15-20 in statements referring to the distinctive excellence of Daniel and his three friends, we learn that the Holy Spirit has underscored their tenfold superiority all the more:

Dan 1:15 And at the end of ten days their countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the king’s meat.

Dan 1:17 As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams.

Dan 1:19 And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king.

Dan 1:20 And in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm.

The various features of this passage that we have looked clearly bring out a remarkable emphasis on their superiority.

Points to Ponder

One wonders what specifically the full extent of their excellence entailed for them to have been ten times better in every matter of wisdom and understanding than all of Nebuchadnezzar’s wise men in all of his vast kingdom! In addition, based on this passage, should certain Christians today be far better than anyone else is in their realm of expertise?

I hope to explore this matter further in a future post. In the meantime, I would love to hear from you what you think about this subject.

Copyright © 2011-2024 by Rajesh Gandhi. All rights reserved.

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Does God Hold People Responsible for Not Following in the Ways of Imperfect Men?

November 14, 2014

You have probably heard someone say something along the lines of the following: “I am not a follower of any man; I am a follower of Jesus.” Is this what God expects every believer to think and do?

A remarkable passage in 2 Chronicles 21 instructs us that this pious sounding sentiment is actually a seriously erroneous approach to the Christian life. This passage does so by revealing a profound truth of what God expects from people concerning their following the examples of other people.

A Profound Truth from God’s Rebuke of King Jehoram

King Jehoram was the son of godly king Jehoshaphat of Judah (2 Chron. 21:1). Jehoram was a very wicked king who sinned greatly against the Lord (2 Chron. 21:4-11).

Through a writing from the prophet Elijah to Jehoram, God declared to him,

2Ch 21:12 Thus saith the LORD God of David thy father, Because thou hast not walked in the ways of Jehoshaphat thy father, nor in the ways of Asa king of Judah,

 13 But hast walked in the way of the kings of Israel, and hast made Judah and the inhabitants of Jerusalem to go a whoring, like to the whoredoms of the house of Ahab, and also hast slain thy brethren of thy father’s house, which were better than thyself:

 14 Behold, with a great plague will the LORD smite thy people, and thy children, and thy wives, and all thy goods:

 15 And thou shalt have great sickness by disease of thy bowels, until thy bowels fall out by reason of the sickness day by day.

God rebuked Jehoram for not walking in the ways of his father Jehoshaphat and in the ways of his grandfather Asa (2 Chron. 21:12). Yet both of these men were imperfect men who sinned in the sight of God (Asa [2 Chron. 16:7-10; 12]; Jehoshaphat [2 Chron. 19:2; 20:35-37]).

God thus rebuked Jehoram for not walking in the ways of two imperfect men! We might have expected God to rebuke him by having Elijah write to him about how he had sinned by not walking in the ways of the Lord, but that is not what God did!

New Testament Confirmation of This Profound Truth

From 2 Chronicles 21:12, we have seen that God required that Jehoram would walk in the righteous ways of two of his godly but imperfect predecessors. The New Testament confirms the teaching that God demands that His people follow in the righteous ways of imperfect men.

Paul repeatedly commands believers to be followers of him:

1Co 4:16 Wherefore I beseech you, be ye followers of me.

1Co 11:1 Be ye followers of me, even as I also am of Christ.

Phi 3:17 Brethren, be followers together of me, and mark them which walk so as ye have us for an ensample.

He also commends them when they have been faithful to do so (1 Thess. 1:6; 2:14; 2 Thess. 3:7, 9). These same statements also reveal that Paul repeatedly spoke of believers following not just him but also others who were godly:

1Th 1:6 And ye became followers of us, and of the Lord, having received the word in much affliction, with joy of the Holy Ghost:

1Th 2:14 For ye, brethren, became followers of the churches of God which in Judaea are in Christ Jesus: for ye also have suffered like things of your own countrymen, even as they have of the Jews:

2Th 3:7 For yourselves know how ye ought to follow us: for we behaved not ourselves disorderly among you;

 9 Not because we have not power, but to make ourselves an ensample unto you to follow us.

The writer of Hebrews similarly commends and commands believers to be followers of other believers:

Heb 6:12 That ye be not slothful, but followers of them who through faith and patience inherit the promises.

Heb 13:7 Remember them which have the rule over you, who have spoken unto you the word of God: whose faith follow, considering the end of their conversation.

Because Paul and all the others whom these New Testament statements commend to believers as people whom we are to follow were imperfect men, it is clear that God wants us to follow in the righteous ways of imperfect men!

Conclusion

Passages in both Testaments (2 Chron. 21:12; 2 Thess. 3:7) teach us that God does expect us to walk in the righteous ways of imperfect men whom He has allowed us to have the privilege of observing, knowing, and being influenced by.[1] If we fail to do so, God will hold us responsible for not walking in their ways.

We must not say that we are followers only of Jesus. God has called us also to be followers of the righteous ways of the good but imperfect people in our lives who as followers of Christ themselves have walked in His righteous ways.  

[1] Many other verses in the Old Testament point to the same truth: 1 Sam. 8:3; 1 Ki. 8:25; 9:4; 11:33; 14:8; 2 Ki. 22:2; 2 Chr. 6:16; 7:17; 11:17; 17:3; 20:32; 34:2

Copyright © 2011-2024 by Rajesh Gandhi. All rights reserved.

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How the Chief Function of Civil Government Should Influence Our Choices in Tomorrow’s Elections

November 3, 2014

The results of the elections tomorrow will surely go a long way in playing a major role in the future of our country. With that reality in mind, every Christian needs to remind himself of what Scripture teaches is the chief function of civil government and then let that truth guide his decisions about what he chooses to do tomorrow.

The Clear Teaching of the Premier Passage in Scripture about Civil Government

Romans 13 is the premier passage in Scripture about civil government. God plainly provides us with instruction about the chief function of civil government through the first seven verses of this chapter:

Rom 13:1 Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God.

2 Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation.

3 For rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same:

4 For he is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that doeth evil.

5 Wherefore ye must needs be subject, not only for wrath, but also for conscience sake.

6 For for this cause pay ye tribute also: for they are God’s ministers, attending continually upon this very thing.

7 Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honour to whom honour.

These verses emphasize that civil government has the vital God-ordained function of being God’s judicial agent (“no power but of God” [13:1]; “ordained of God” [13:1]; “the ordinance of God” [13:2]; “the minister of God” [13:4; 2x]; “God’s ministers” [13:6]) for the punishment of the wicked and for the praise of the righteous (13:3, 4). Other NT revelation confirms that this is the premier function of civil government (cf. 1 Pet. 2:13-14).

Romans 13:1-7 and Decision Making in Tomorrow’s Elections

Based on the divinely ordained chief role of civil authority, we as believers must reject false views about what comprises good government. Contrary to the assertions of various entities, good government is not chiefly to concern itself with providing economic prosperity, adequate healthcare, educational opportunity, etc.

Rather, good government from divine viewpoint is government that foremost promotes God’s righteousness and opposes all unrighteousness. Although properly exercising this chief function will have a profound salutary result on economic and other social concerns, governmental officials must seek to fear God and promote the fear of God and the keeping of His commandments among its citizens (Eccl. 12:13-14) above all these lesser concerns.

Given the clear teaching of Scripture about the chief role of governmental authority, we as believers must base our decisions about what we choose to do in tomorrow’s elections so that our choices will best promote righteousness in our country and oppose all unrighteousness. May God have mercy on us all in tomorrow’s elections and raise up righteous leadership in our country at every level of government and may He grant us all wisdom to know what role He wants us to play in our seeking to secure godly government throughout our land.

Copyright © 2011-2024 by Rajesh Gandhi. All rights reserved.

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