An American Losing Their Faith?

An American Losing Their Faith?

Buried among the headlines of riots and viruses, a three-thousand person survey found that 52% of those that responded did not believe that Jesus was God in the flesh, but only a good teacher. The headlines read, “52% of American Adults Do Not Believe that Jesus Was God.” In this same survey, it was revealed that over 30% of evangelicals did not believe Jesus was God. Is this concerning?

In one sense, we should be concerned about the decline of faith in society. The Bible says, “Righteousness exalts a nation, But sin is a reproach to any people” (Proverbs 14:34). As a rule of thumb, lawlessness increases proportionally to the decrease of faith. I do not know of anyone who wants to live in a lawless society. So, inasmuch as faith is decreasing, we should be concerned about the relative lawlessness of our communities and how to address such issues.american faith

On the other hand, the Christian knows that faithfulness means walking a narrow way that most will not walk. Jesus said, “Enter by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and there are many who go in by it. Because narrow is the gate and difficult is the way which leads to life, and there are few who find it” (Matthew 7:13-14). The majority are and always have been under the dominion of Satan. “We know that we are of God, and the whole world lies under the sway of the wicked one” (1 John 5:19). The good news is that we do not have to live that way. We can make a choice to follow Jesus despite what the world does. “Therefore do not cast away your confidence, which has great reward” (Hebrews 10:35).

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Christmas Celebration: Religious Day?

Christmas Celebration as a Religious Holiday?

Christmas is an object of debate and controversy by many because its celebration did not originate in the Bible, and because many of its customs contain a mixture of non-Christian ideas which evolved from various secular and pagan cultures over a period of centuries. Christmas is never mentioned in the New Testament, and we have no evidence that it was ever celebrated by the earliest believers.

Constantine, Emperor of Rome (306-337) converted to a form of Christianity and legalized it in the Empire.  In an effort to promote acceptance of Christianity, Constantine combined numerous pagan customs with his version of state Christianity.  This action introduced many of the traditions observed by pagan worship of that era into state Christianity.  Such mergers became common practice for Constantine.  After legalizing Christianity, these mergers of religions became the foundation of Christmas as a religious holiday today. Christmas celebration

December 25 was the day when people in Roman empire celebrated the winter solstice and the birthday of the pagan sun god Sol Invictus: the day was called ‘dies natalis Invicti’. Sol Invictus (the ‘unconquered sun’ or ‘unconquerable sun’) was depicted as driving a racing-chariot (quadriga) drawn by four horses. The Romans interpreted the sun as Sol racing his chariot or ‘quadriga’ across the sky from sunrise to sunset. The Circus Maximus in Rome included a temple of Sol (dedicated to Sol Invictus) and featured a statue of Sol driving his chariot and four horses. Roman circuses around the Roman empire featured statues of Sol in their central barriers. December 25th was the day when the Roman Empire celebrated this pagan god with the festival of Sol Invictus.

This date coincided with the winter solstice. To understand the origins of Christmas on December 25, one must understand the festival of the winter solstice. Solstice means “standing-still-sun.” Winter solstice is the day of the year when sunshine is the shortest and the sun is at its lowest point (arc) in the sky. The sun appears to be “standing still.” The ancients knew of this yearly event (usually December 21st-22nd by the modern calendar) and made the days and weeks surrounding the solstice a time of renewal, sacrifice, and celebration. Celestial bodies were worshipped to supposedly prevent disaster and calamity from destroying the world. They feared that the daylight might not resume if the proper reverence was not shown.

The Roman emperor Aurelian created the cult of Sol Invictus during his reign in AD 270-275 (in the 3rd century) and, on his coins, Sol was described as ‘Dominus Imperii Romani’, the official deity of the Roman empire. The cult of Sol Invictus was centered in Rome but it was followed across the Roman empire. Sol Invictus, the pagan god of the sun, was one of their most important gods and symbolized victory, as he defeated darkness and rose every morning. Sol Invictus was also the patron of Roman soldiers.

In AD 274 the Roman Emperor Aurelian made December 25th the focal point of the Roman Saturnalia. The date was chosen in honor of the sun god, and echoed the ancient belief that worship of the sun insured its return to rescue the earth from eternal winter. The customs of Saturnalia were very similar to those of modern Christmas: work was suspended, students were released from study, gifts were exchanged, and homes were decorated with candles and greenery.

The Romans had an entire pantheon of pagan gods.  Saturnalia was an ancient Roman festival and holiday in honour of the god Saturn, held on 17 December of the Julian calendar and later expanded with festivities through to 23 December. The holiday was celebrated with a sacrifice at the Temple of Saturn, in the Roman Forum, and a public banquet, followed by private gift-giving and partying.

When Constantine was the emperor in 306 to 337 he sparked a huge change in the religious culture of the Roman empire by ending all persecution of Christianity and forced the empire to be tolerant of it.   Christianity began to spread all over the empire and later in the century it became the official state religion.  However, as a state religion, it bore scant resemblance to authentic Christianity of the first century.

While the Roman Empire worshipped many man-made Gods, true Christianity was intolerant of it on any level whatsoever.  To make things easier for everyone, the Son of God, (Jesus), which represented light took the place of the sun God, (Sol Invictus) and inherited his birthday.  The pagan god Saturn was also worshipped during this period of the year.    It was a match that was easy to make and everyone was tolerant of it.  Emperor Constantine’s policy of tolerance led to the melding together of Christianity and the pagan worship of Saturn and Sol Invictus and thus formed the foundation of the Christmas religious holiday observed today.

This adoption of new religious holidays was nothing new.  The Judaizers of the first century, eager to see their traditions observed in Christianity, tried to get the sabbath day and their festivals and religious holy days accepted into Christianity.

In Galatians 4:8-11, Paul wrote, “But then, indeed, when you did not know God, you served those which by nature are not gods. 9 But now after you have known God, or rather are known by God, how is it that you turn again to the weak and beggarly elements, to which you desire again to be in bondage? 10 You observe days and months and seasons and years. 11 I am afraid for you, lest I have labored for you in vain’” (NKJV).

The days, months, times and years mentioned by Paul here are a reference to traditions and elements under the law of Moses.  Paul was very clear in this letter to the Galatians that to observe the old Jewish traditions carried the consequence of falling from grace (Galatians 5:4).  In Colossians 2:20-23, Paul wrote, “Therefore, if you died with Christ from the basic principles of the world, why, as though living in the world, do you subject yourselves to regulations —  21 “Do not touch, do not taste, do not handle,” 22 which all concern things which perish with the using — according to the commandments and doctrines of men? 23 These things indeed have an appearance of wisdom in self-imposed religion, false humility, and neglect of the body, but are of no value against the indulgence of the flesh.” (NKJV).

Matthew 15:8-9, “These people draw near to Me with their mouth, And honor Me with their lips, But their heart is far from Me. 9 And in vain they worship Me, Teaching as doctrines the commandments of men.'” (NKJV)   See also a parallel in Mark 7:7.

Colossians 3:17, “And whatever you do in word or deed, do all in the name of the Lord Jesus, giving thanks to God the Father through Him.” (NKJV)  we are commanded to do everything in the name of Jesus.  This means if it does not have His endorsement, we cannot do it.  Anything that is not supported in His Word does not have His endorsement and cannot be done in His name.  Jesus is the Word of God, (John 1) and as such, His Word is His endorsement.  Anything not found in His Word, does not have the necessary credentials.

Romans 10:1-3, “Brethren, my heart’s desire and prayer to God for Israel is that they may be saved. 2 For I bear them witness that they have a zeal for God, but not according to knowledge. 3 For they being ignorant of God’s righteousness, and seeking to establish their own righteousness, have not submitted to the righteousness of God.” (NKJV)   Paul is contrasting the Law of Moses with the Law of Faith here.  But the fact remains, we cannot approach God with our ideas of righteousness.  We do not tell God how we are going to serve Him.  Paul echoes this in Philippians 3:9-11.

There is not one verse of scripture that commands, suggests, implies, or asks anyone to turn the birth of Christ into a religious observation.  And yet here we are with one that has been going on for centuries.  It’s the exact same thing with Easter.  These are manmade religious activities that quite simply are condemned in God’s Word.  We do not have the authority or permission to decide how God is to be worshipped.  Romans 14:5-6 provides us with the authority to observe secular days in accordance with custom or tradition.  But if we go beyond that and elevate Jesus’ birth to something beyond that, we have crossed a line for which there is no authority.  A great many people choose to abandon any observation of Christmas whatsoever, choosing to separate themselves from it as far as possible.  To them, the very association of it with its pagan roots is reason enough to utterly shun all activities of it completely.

Jesus’ birth, while heralded by God and the angels, is not the event in His life that is the most significant to us.  His sacrifice for our sins through His death is an event Christians remember every week through the observation of the Lord’s supper.  We are not commanded to commemorate His birth.  We do however remember and celebrate the sacrifice that reconciles us to fellowship with God every first day of the week as done by the first century Christians (Acts 20:7).  We do not know what Jesus’ actual birthday is.  We can be certain that if God wanted His birth celebrated, that information would be provided in His inspired Word.  The fact that His birth is celebrated on the same day as the supposed birthday of the pagan god, Sol Invictus, seems an incredible coincidence.

Timothy and Titus were both circumcised to facilitate the spreading of the Gospel because without it, they could not get a proverbial foot in the door to evangelize Jews that were so hung up on the law of Moses and circumcision, they wouldn’t even consider it.  The Christmas season is a time when people’s hearts may be open to the reception of Jesus.

We all love Christmas.  It is a time of family, goodwill, and fellowship.  But it is not Christ’s birthday, nor is the celebration of His birthday as a religious ordinance sanctioned within His Word.  Romans 14:5-6 gives us the authority to gather and remember the life of Jesus as a matter of tradition and custom, but if we try and make it into a religious event, we have crossed a line that is condemned in God’s Word.  We must operate within parameters given to us by God.  These parameters are designed with our best interests, and those of the Kingdom of God in mind.  We would do well to make sure we stay within our limits and to avail ourselves of every opportunity to spread the gospel.

Birth of Jesus Christ Chronologically

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Wash Yourselves: Plead for the Widow (6 of 6)

Wash Yourselves: Plead for the Widow (6 of 6)

“Plead for the widow”!  Isaiah directs the people of Judah to vigorously defend these women.  As with the orphan or fatherless, the leader of their family no longer exists.  However, their defense differs.  Unlike the fatherless, the widow typically does not need to be trained and guided to know how to follow the laws of God.  Without dismissing the need for the spiritual, the more immediate concern for widows centers on provision of their material needs and protection from those would take advantage of them (Isaiah 10:1-3).  Sadly, neglected widows existed before the time of Isaiah and continue to exist today.

The country a widow lives in can greatly affect her treatment.  In the country of India, tens of millions of widows exist.  Socially and economically, the widows endure rejection.  They experience neglect and suffer hardship. (1)  In Mali, a woman widow often loses her right to the land upon which she lived. (2)  Reports of Muslim widows in Bangladesh list the frequent experience of violence, robbery, and eviction.  Pakistani widows may suffer imprisonment or death based on whether they receive accusation of shaming their family.  The sex trade often forces itself upon Cambodian widows.  The world over, widowed women often suffer from poverty, malnutrition, failing health, no inheritance rights, and the list goes on.  Even though national or international laws exist, corruption and inaction often prevail. (3)   During the time of Judah, judicial neglect ruled (Isaiah 1:23).

When Jesus walked upon the earth, He made comment about the Pharisees treatment of the widows of Jerusalem (Matthew 12:40).  According to the writings of commentator Albert Barnes, the Pharisees would take advantage of the widows by encouraging them to hand over management of their property or by causing them to give large sums for “religious purposes”. (4)  How could those wonderfully pious Pharisees with their heartfelt prayers to God act in such a manner?  Jesus called them hypocrites (Matthew 15:8-9).  In reality, Pharisees deceived these women in the name of God.  The Pharisees aware of God’s Old Law instruction from ages before (Deuteronomy 27:19) chose to rebelliously take advantage of the widows.  They did not make a plea for the widows and their welfare.

Evil takes many forms.  Sometimes, no criminal intent exists, but it develops out of partiality as with the widows of Acts 6:1-4.  In that situation, the apostles addressed the disciples in regard to Grecian widows not receiving the proper daily aid scheduled for the Christian widows at that time.  The text infers the Hebrews saw to their widows, but overlooked the Greeks.  This harkens back to the physical Israel seeing themselves as the only people of God.  This barrier came down in Christ (Galatians 3:28).  Caring for widows greatly concerns the teachings of the New Testament.  The Apostles made a plea on their behalf based on the Word of God.  Christ did not teach partiality.  Paul makes this clear when he talks to the Ephesian Elders in Acts 20:35 reminding them of his teaching: care for the weak and focus on giving rather than receiving.

The Words imparted by Christ through the Holy Spirit to the Apostles established a pattern for the care of widows.  James 1:27 states the following:

 “Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.”

 The term “visit” in this passage does not mean to drop by, say “Hi!  Be warmed and filled!”, and then after doing nothing go on down the road (James 2:15-17).  It means to inspect or examine with the intention of relieving.  This command points to every individual.  This passage speaks to physical, spiritual, financial, judicial, and any other needs regarding the widow.

Responsibility for widows first comes from their families (I Timothy 5:8).  However, in the case of widows sixty years or older, righteous and active for God, with no one to care for them, God commanded the Church to take special care for them (I Timothy 5:3-16).  The action of a Church does not remove the responsibility of mankind to watch over and care for widows.  The Church’s responsibility only reaffirms God’s love for His faithful.  The letter to Timothy states clearly what God desires of the family, Christian, Church, and widow.

Some believe the Church should go beyond God’s direction and hand out food, finances, clothing, and more, not only to God’s faithful, but to all mankind.  This role of the Church cannot be found in scripture.  The Church’s predominant role in scripture reflects the dissemination of the Word of God for the teaching, reproving, correction, and instruction of man.  Benevolence beyond the individual and family comes only after one last entity performs its role.  The government performs a role as an agent of good on behalf of the people it oversees (Romans 13:4).  When the individual and family  performs its role properly, the government if acting according to the plan of God (which sadly it rarely does, either going behind or ignoring God’s Word) makes the occurrence of the Church having to “wait tables” for the truly needy a rare occurrence.  When the government receives the call to take up the plea of the widow, God expects justice.

One final and important aspect of taking up the plea of the widow shows God didn’t build a hedge around the sinful in the first century or in the time of Isaiah.  The following passage shows this:

 Isaiah 9:17 – Therefore the Lord will not rejoice over their young men, neither will he have compassion on their fatherless and widows; for every one is profane and an evil-doer, and every mouth speaketh folly. For all this his anger is not turned away, but his hand is stretched out still.

 God never provides aid for the need of those practicing sin and keeping their back to Him, even if they are fatherless or widowed.  He does not expect the government to take care of the lazy or those with access to care for themselves.  He doesn’t expect the government to enable those who would take advantage of the widow or anyone else, but rather to punish them.  He does not see the Church as a financial institution set up to provide gas bill money and soup for the public.  Even with the widow, one of the weakest members of society, God requires a lifetime of faithfulness with absence of other means of care before the Church is to play the role of provider.  Saints who can care for themselves are to do so (2 Thessalonians 3:10-12).  When saints work as commanded, they can better fulfill their duties to plea for the widow and do good.  In doing so the saints will more readily possess the means to aid others (Ephesians 4:28).  God’s plan for mankind and his needy faithful represents perfection and useless hardship occurs only when man steps away from God’s plan.  Unfortunately, such hardship became commonplace in Judah and commonplace today because man closes his ears to God.

This concludes this series examining Isaiah’s instruction for Judah to cease to do evil, learn to do good, seek justice, reprove the ruthless, defend the orphan, and plead for the widow.  If heeded by any person, these six examinations result in righteousness.  The individual and society strengthen exponentially when they listen to God.  The encouragement of the oppressor fails and the oppressed enjoy the comfort of a caring society.  Such lessons do not target any particular region or timeframe, but apply universally to the entire generation of men.  In not heeding the warnings, only ruin and destruction result.  As seen by the history of Judah and other sinful people, God blesses based upon obedience to these principles and punishes when they are not observed.

Footnote:

(1)  Jill McGivering, BBC News; “India’s Neglected Widows”; 2002

(2)  Dominique van De Walle, World Bank; “Neglected and poor widows in Mali”; 2011

(3)  United Nations Department of Economic and Social Affiars.  Women 2000: “Widowhood: Invisible Women, secluded or excluded”

(4)  Albert Barnes’ Notes on the Bible;  Albert Barnes (1798-1870)

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Wash Yourselves: Defend the Orphan (5 of 6)

Wash Yourselves: Defend the Orphan (5 of 6)

Defend!  When this word is yelled out, the defense mechanism of every male should flash to consciousness.  What female does not feel their emotions rise when they feel their child must be defended?  Defense is needed because there is or will be an attack.  Without a proper defense, the resulting effect is destruction, ruin, and devastation.  The word “defend” should create a tremor within the soul that creates action directing self and others toward deliverance from the foe.  Defense at its core, is a wise realization that despite having strengths, advantages, or any number of assets at hand, there is weakness which could put that which has value in jeopardy.

Humans are of great value to God, but they are not impervious to harm.  Heat, cold, a minor blow, a fall, a lack of oxygen, any number of things can bring an end to their life.  A man is typically built so that his frame, muscles, and skin can endure more than a woman, but by way of lifestyle, he is often more subject to bodily damage.  A woman may be kept out of the way of environmental harm more than a man, but she has other risk factors which she must be protected against.  Yet, even more crucial, beyond the physical, all humans are under constant attack from the devices of Satan and sin (I Peter 5:8, Romans 3:23).  This type of attack is spiritual and its greatest damage is inflicted upon the spirit and soul of man.  This kind of attack was a concern of the apostle Paul.  He prayed not only that the body of the Thessalonians be protected, but their spirit and soul as well (I Thessalonians 5:23).  Psalm 7:10 proclaims: “My defence is of God, which saveth the upright in the heart”.  There is no greater spiritual or physical defense than God that anyone can have.  His Word can raise the dead, forgive sins, and perfect mankind.  James declared that it is the Word of God which saves souls (James 1:21); additionally, by that Word an individual and those interacting with him can have a defensive impact upon a soul in danger (I Peter 1:9, James 5:20).  This has a direct bearing on the understanding of the Words of Isaiah “defend the orphan” (Isaiah 1:16-17).

Presented below is a quote from fathers.com which can be seen as a quick summary of the reams of data available in regard to the fatherless:

 “children from fatherless homes are more likely to be poor, become involved
in drug and alcohol abuse, drop out of school, and suffer from health and emotional problems. Boys are more likely to become involved in crime, and girls are more likely to become pregnant as teens.”

 While no man is free from hardship and poor decision making based on the environment they grew up in, the odds for harmful physical and spiritual effects happening to an individual go up drastically without a father.  Their innocence is often shattered, their childhood jaded, and their ability to stay away from sin diminished.  A mother is a blessing, but she is still not a substitute for a father (especially a godly one).  God’s desire and individual direction to man was that he join together with a woman and have a family devoted to good (Genesis 1:28, 2:24, Ecclesiastes 12:13).  When the family unit is broken the Lord does not turn his back on the orphan, but champions him (Deuteronomy 10:17-18, Psalm 68:5, Zechariah 7:9-10).  Therefore, God gave an example to mankind by putting commands in place for Israel to make physical provision for the orphan (Deuteromony 24:19-21, Deuteronomy 26:12-13).  Not only did God give direction in regard to the physical needs of the orphan, He gave warning to those who would try to take advantage of the leaderless in their weakened state (Exodus 22:22-24, Malachi 3:5, Deuteronomy 27:19).

The inherent reality of Isaiah’s instruction to the people of Judah to defend should have been a realization that there was vulnerability in regard to their orphans.  The question at hand should have been what was the vulnerability and how could they be strengthened.  To better understand the word used in the ASV translated “defend” (H8199) closer examination is needed.  In regard to this term, the most applicable understanding seems to be from the Brown Driver Briggs Hebrew Definition: “to act as law-giver or judge or governor”.  Extrapolating from this definition, it seems the need of the orphaned in Isaiah’s time has the potential of being twofold:  First, there was a need for godly litigation to be enacted defending the rights/needs of the orphan.  Second, was a need to guide the orphan in regard to the laws of God, thus defending his soul.  Both of these areas are a necessity for all men, but there is a particularly area of want concerning the orphan which makes them subject to the need of protection – they have no earthly father to lead and defend them in any manner (see footnote 1).

In regard to the litigation understanding of “Defend the orphan”, the people of Judah who had the authority, knowledge, or means should have acted to defend those unable to do so.  The leading men of Isaiah and Jeremiah’s age failed in this regard (Jeremiah 22:1-3).  Their interests were for their own gain.  In a way, the government should have served as a father.  It should have provided leadership, kindness, and proper judicial examples.  However, the corrupted leadership became worse than not having a father because rather than leadership there was a stumbling block and evil influence.  The wickedness simply encouraged the breakdown of societal function based on selfishness and abuse.  Judah saw they could take advantage of the fatherless, coerce them when they were vulnerable, and utilize them as pawns for their own gain.  Rather than looking out for the orphan, the citizenry followed the lead of the government and sought its own desires.  Thus, the orphan was oppressed and did not find justice.  They did not have an earthly father to stand for them literally or figuratively.  The same judicial responsibility that rested with the people of Judah also existed for the people of Jesus’ time and even today (Romans 13:1-10, I Timothy 1:8-10).

Spiritually, “Defend the orphan” is an opportunity for the godly man to guide the orphan in the path of God rather than the orphan faltering on his own path (Proverbs 14:12). It is a blessing to fill a void in the lives of the fatherless.  When the godly man shares their knowledge of God’s truths and His creation, the orphan can find strength for all of his needs (2 Peter 1:2-3).  Men with the wisdom given by God can give direction and demonstrate the laws of God which have worked blessing in their lives.  They can provide encouragement and hope, having likely experienced loss or despair themselves, but knowing how to move forward in Christ.  To defend a soul is to fulfill the divine purpose of human existence (Ephesians 2:10).  Isaiah called upon Judah to act in such a manner.  However, they would not listen.  Judah had previously been chosen to be God’s children.  They were defended by Him until they refused Him.  In doing so, they had no true defense at all. They would be subject to destruction as strangers to Him.

Thus far Isaiah’s words have been examined in regard to the responsibility of the government and individuals of Judah with application to men of today.  Whether by means of litigation or spiritual direction, godly leadership is needed.  However, one other application needs to be made.

Today as a chosen people of God, Christians should heed the plight of the fatherless.  Anyone would be hard pressed to find a Christian who would argue against this fact.  However, what about Christians who want a Church without a father?   Like an individual without a father, a church without the leadership of authorized men (elders) is an entity operating like a fatherless family.  The ordained leadership of God is absent.  Yet, it is not a rare thing to hear members of such a body state: “Why do we need elders, everyone here is working together just fine.”  It is a surety that dysfunctional behavior will result as time goes by and the believers attempt to do what is “right in their own eyes”.

There are many reasons people flock to congregations without elderships.  Most go out of ignorance, not understanding the importance of God’s leadership design for the body of His spiritual children (Acts 14:23, Acts 20:28, I Timothy 3:5, Titus 1:5, Hebrews 13:17).  Some attend because it is the only or closest Church to which they can travel.  Some attend due to unrest or unhappiness at their previous congregation.  A number of others may head to these congregations so they can follow teachings they like (2 Timothy 4:3) or so they may avoid receiving the discipline of an eldership for actions they have chosen to do.  Whatever the reason, the odds are great that the leaderless body of believers will become rebellious children making more foolish and ignorant decisions.  There are an increasing number of these “fatherless” churches across the land.  As they spread, so does the lack of leadership and authorized activity in the Church.

“Defend the Orphan!”  Men teach your boys to desire to be elders.  Have them follow the Old paths where they should walk (Jeremiah 6:16).  Yet, like Judah, so many now refuse to do so, not understanding the great loss to which they have come.  They now call it good rather than evil to reject an eldership which is their figurative father (Isaiah 5:20).  Becoming orphans themselves, they worsen the plight of other orphans by steering them away from ordained fathers.  In doing so, they mistreat one another and ignore the needs of the weak who need the leadership and strength of an eldership.

Elders lead your Church Family, the flock of God, and prepare many to serve as elders some day.  Stress the importance of the leadership of a father.  Make certain it is taught from the pulpit that Christians have a duty to aid those individuals who do not have fathers.  Maker certain it is taught there is a spiritual and physical responsibility that should be driven by duty and love.  Do not fail in your duty as ravenous wolves come in tearing away disciples and creating orphaned Churches (Acts 20:28-29).  Christians obey and submit to your spiritual fathers, for they are assigned to watch over your souls.  Heed the words of Isaiah, so that the plight of destruction by the hand of God does not visit you.

Footnote

(1)  The ASV term H3490 rendered “orphan” appears forty-two times in the KJV Old Testament.  However, in that translation it appears as the term “fatherless”.  Closer examination does not shed any light upon which term is preferred.  However, someone who is fatherless is not necessarily the same as one who is an orphan.  An orphan is not only without his father, but he is without his mother.  Still, there is a commonality for both the usages “orphan” and “fatherless”:  The God ordained leader of the family is missing.  This article will approach the words of Isaiah as if in reference to those who no longer have a father present in their lives, thus including both the fatherless and orphan.

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Wash Yourselves: Reprove the Ruthless (4 of 6)

Wash Yourselves: Reprove the Ruthless (4 of 6)

Why “reprove the ruthless”?  God’s inspired words to Isaiah in Isaiah 1:16-17 are words that are part of patterns of direction to correct the behavior of wicked Judah.  There are many scriptural examples devoted to enabling the ruthless to repent.  The patterns and examples of God’s Word are needed to strengthen the community of men in a walk of godliness.

Jesus is queried by a Pharisee lawyer in Matthew 22:34-39:

“Teacher which is the great commandment in the law.” Jesus replies: “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.  This is the great and first commandment.   And a second like unto it is this, Thou shalt love thy neighbor as thyself.  On these two commandments the whole law hangeth, and the prophets.” 

 When Jesus references the commandments, he looks back to the Mosaic Law, specifically the Ten Commandments.  When those commandments are examined (Exodus 20), it can be seen that the first four commandments focus on man’s relationship with God.  The remaining commandments focus on man’s relationship with mankind.  Both are critical in man’s everyday service, but service to God is the highest priority.  This relationship was not changed by Jesus, but reinforced.

The pattern shared by Jesus and that of the Old law, putting God first, then mankind, is present in the words of Isaiah as he speaks to Judah.  “Cease to do evil, learn to do good, seek justice” – These three commands have a vertical focus of being God directed.  Man ceases to do evil, so he can approach God.  He learns to do good so he can please God.  Each man seeks justice that he might exact his behavior and grow toward the holiness of God.  The second three components of development Isaiah spoke to Judah were:  “Reprove the ruthless, defend the orphan, plead for the widow”.  These three items, while they glorify God, are items which represent the duty of man in the horizontal relationship to his community.

There is also a second pattern arising in Isaiah’s words.  In the God centered commands,he mentions correction (cease) and then strengthening (learn, seek).  This same pattern is seen in his man directed commands:  correction (reprove) and strengthen (defend, plead).  The mentioning of these patterns is not a necessity to understand the statement “reprove the ruthless”, but it does clarify its purpose as being corrective action for the development of mankind.

Translations of the words “reprove the ruthless” [KJV] have taken different forms: “rebuke the oppressor” [NKJV], “correct oppression” [ESV], and “relieve the oppressed” [ASV].  As these translations are considered, confusion can arise.  Is the one causing problems to be rebuked or are the ones being oppressed to be helped?  Though both would have Biblical precedent, this article will take the approach that “reprove the ruthless” and “rebuke the oppressor” are proper translations based on the meanings of the Hebrew words involved (see footnote 1 for more details).  The oppressor or ruthless individual is one who does violence against the word of God.  In other words, those who disobey God are to be lead to a change in their actions.

It was shown in the last article (Wash Yourselves: Seek Justice) that man should seek the instruction/discipline of God for it will strengthen them.  God used the tool of the Chaldeans to bring about justice on Judah (Habakkuk 1:6), thereby providing the remnant and future generations of mankind a strong example of consequences based on behavior.  God used his creation as a tool in the days of Noah to bring about justice, flooding the world, and removing evil (Genesis 7).  Someday, God’s Son, Jesus Christ will return and bring about justice for mankind (Matthew 24:44-51).  Instead of Deity always acting directly and/or with destruction to bring justice to mankind, God has ordained three other entities to do so preemptively:  Secular Leaders (government), spiritual leaders (elders), and the individual faithful.  This is their duty!  However, their authority to act and bring a reproving of disobedience must always be according to God’s Will (Acts 5:29).

With few exceptions, the leaders of the government of the people of Judah failed in their obligation to reprove the people for their wicked ways.  Hezekiah (2 Chronicles 29:1-2) and Josiah (2 Kings 22:1-2) represent kings who were different and did not endorse evil behaviors.  Both sought out the will of God as a direction for not only their own behavior, but that of the people of Judah.  When governments fail to make God their priority they fail to serve their function as proper shepherds of the people.  Romans 13:1-7 properly establishes the actions of government are to be for the good of the citizenship.  Consider also:

 1 Peter 2:13-17 – Submit yourselves to every ordinance of man for the Lord’s sake: whether it be to the king, as supreme; Or unto governors, as unto them that are sent by him for the punishment of evildoers, and for the praise of them that do well.  For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men:  As free, and not using your liberty for a cloke of maliciousness, but as the servants of God. Honour all men. Love the brotherhood. Fear God. Honour the king.

 Jesus, properly put in perspective the role of those with the power of government to reprove and punish when he told Governor Pilate the following in John 19:10-11:

 “Thou couldest have no power at all against me, except it were given thee from above:…”

 Isaiah was a prophet and spiritual leader (2 Kings 19:5).  In the book of Isaiah, he openly reproved the actions of Judah.  He set straight the quality of actions they should have been following.  He was not the only spiritual leader of the people to address governments or peoples of the nations.  Jonah, Obadiah, Jeremiah, Micaiah, and John the immerser are a few other such men.  Jesus personally called to himself men who would be chosen to direct men in the truths of God and call them to repent.  Those men, apostles, were leaders of the first century Church and fulfilled their horizontal duty to mankind.  Their message to mankind was instruction and reproval:

 Acts 2:38 – “Then Peter said unto them, Repent…”

 Acts 3:19 – “Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord;”

 Acts 8:22 – “Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee.”

 Acts 17:30 – “And the times of this ignorance God winked at; but now commandeth all men every where to repent:”

 Today, there are no apostles.  The scriptures are the authority for the actions of man toward their God.

 2 Timothy 3:16-17 – “All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, throughly furnished unto all good works.”

 The spiritual leaders ordained to enforce the paths of scripture are called elders.  Their specific duty is to lead and reprove the Church following the examples of past spiritual leaders.

 Acts 20:28-29 – “Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood. For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock.”

 Titus 1:7-9 – “For an overseer, as God’s steward, must be above reproach. He must not be arrogant or quick-tempered or a drunkard or violent or greedy for gain, but hospitable, a lover of good, self-controlled, upright, holy, and disciplined. He must hold firm to the trustworthy word as taught, so that he may be able to give instruction in sound doctrine and also to rebuke those who contradict it.”  [ESV]

 Regardless of the activity of the governmental leaders of Judah and in addition to the reproof of the spiritual leaders, the people themselves should have been calling upon their fellow citizens to return to following God.  However, they only followed their own desires which were contrary to the actions of God.  They did not concern themselves with the welfare of others as they should have.  King Solomon wrote of their duty to their neighbor:

 Proverbs 12:26 – “One who is righteous is a guide to his neighbor, but the way of the wicked leads them astray.”

 Proverbs 9:8 – “Reprove not a scorner, lest he hate thee: rebuke a wise man, and he will love thee.”

 Christians as individuals are also directed to their corrective duties regarding their fellow man:

 Ephesians 5:11 – “And have no fellowship with the unfruitful works of darkness, but rather reprove them.”

 2 Timothy 4:2 – “Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine.”

 It is seen that governments, spiritual leaders, and individuals are called upon to provide corrective action for the benefit of others.  Yet, despite the authority of the scriptures behind these actions, it never fails that someone will quote the following words:

 Matthew 7:4 – Or how can you say to your brother, ‘Let me take the speck out of your eye,’ when there is the log in your own eye? [ESV]

 Upon quoting such they will claim that man is not supposed to judge.  It is true that no man is the final judge of another’s salvation – It is the Words of God that will judge in the final day (John 12:48).  It is also true that man must first examine himself to see if he is in the truth before fulfilling their duty to others:

 Matthew 7:5 – Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother’s eye.

 2 Corinthians 13:5 – Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates?

 However, to claim that a man does not have a duty to instruct in the Word of God is pure ignorance as has been seen from the verses presented thus far.  Once again consider the duty of man to his fellows:

 Matthew 28:19-20 – Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen.

 Isaiah set for the command of “reprove the ruthless”, meaning they were to direct those in sin to the paths of God.  His instructions though focused on Judah, are a pattern for how man should behave in all ages.  Whether the entity be a government, spiritual leader, or individual, there is a horizontal duty to call those in error to return to a proper vertical relationship with God.  Calling men to corrective action has a wide number of scriptural examples and mandates.  Such action has the authority of God behind it.  If they recipient is seeking justice, it will go well with them.  However, men may choose to ignore the admonition.  Men may choose to claim such reproof has no authority.  If such is the case, they do so at their own peril.

 Jeremiah 2:19 – Thine own wickedness shall correct thee, and thy backslidings shall reprove thee: know therefore and see that it is an evil thing and a bitter, that thou hast forsaken Jehovah thy God, and that my fear is not in thee, saith the Lord, Jehovah of hosts.

Footnote:

(1)  The phrase “reprove the ruthless” is made up of the Hebrew words (aw-shar’, aw-share’ – Strong’s number H833) and (khaw-motse’ – Strong’s number H2541).  H833 is used 15 times in the Old Testament and it means “to make straight, lead, advance, set right, or make happy”.  In the English usage of this word, it has most often been used as blessed, though far from exclusive.  H251 is used only once in the Old Testament.  According to Brown Driver Briggs Hebrew Definitions it means “oppressor” or “ruthless”.  According to Strong’s Hebrew Dictionary it means “violent” or “robber”.  As a third definition Strong’s throws out the word “oppressor” which is seemingly in direct conflict with its other two definitions and BDB.  For the article above, the interpretation being used is “reprove the ruthless” based on “making straight, leading, advancing, or setting right” the “ruthless, violent”.

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