What Should We Be Doing?

If we are on the verge of global distress (Luke 21: 25), where conflict rages, where disruptions to necessary food and services are widespread, what should we be doing as believers? Should we just assume that God is going to "rapture" us out of the world before it gets too bad? Or, should we prepare for it, believing that we shall live during end time tribulation? If food is going to get scarce, due to further disruptions in the "supply chain," should we not stock up (as many are doing around the world)? Should churches not prepare by buying and storing bulk foods and finding ways to secure it? 

It is estimated that a very large portion of the planet would die after one month without food. We should be at least prepared for this length of time. 

Of course, we should also look to the Lord who has promised to be with his people in the end time tribulations. He fed Elijah by ravens who brought him food. He sent manna and quail to the Hebrews. Elijah ate some meat and he went in the strength of it for forty days. The widow of Sarepta had a cruse of oil and barrel of flour that stay replenished. God is able to take care of us. But, let us also be prepared. 

What think ye?

Elihu's Words (VIII)

Elihu next says:

"Elihu further answered and said: “Hear my words, you wise men; Give ear to me, you who have knowledge. For the ear tests words As the palate tastes food. Let us choose justice for ourselves; Let us know among ourselves what is good. “For Job has said, ‘I am righteous, But God has taken away my justice; Should I lie concerning my right? My wound is incurable, though I am without transgression.’ What man is like Job, Who drinks scorn like water, Who goes in company with the workers of iniquity, And walks with wicked men? For he has said, ‘It profits a man nothing That he should delight in God." (34: 1-9)

Elihu's Address to the Three Friends

In the above words of Elihu he speaks directly to the three senior speakers, in the second person. But, he does not speak to Job in the second person, but in the third person, talking to the three elders about Job. 

When he says "you wise men," "you men of knowledge," he spoke sarcastically and condescendingly. It was said in wrath and in pride. Repeat those words orally with a tone of anger, with sarcasm. Elihu speaks scoffingly with contempt. This being so, it becomes obvious that Elihu does not really believe that the three senior friends are wise and well learned men. In other words his words mean "you three seniors who think you are, or pretend to be, wise men of learning." His speeches condemn the three elders for their inability to answer Job or to prove their case against him. His words essentially say "YOU so-called wise ones!" It was a slur, an insult, a sarcasm. 

Several times Elihu addresses the three seniors (Job too) by saying (with emotion) "Listen to me!" Why the need to do so? What is Elihu wanting to accomplish by his constant exhortation? Did he see the three seniors losing interest in his words? Becoming uninterested in what he has been saying? Because he cannot hold the attention of the three? It seems ironic how often the idea of being a good listener comes up in the dialogues of the story. Who is the good listener? Job's three friends? Elihu? Or, Job? Who listens to God and man well? After all, wise and learned men are good listeners, and good students. Good teachers are they who are good listeners. Wise speakers have little difficulty holding the attention of hearers and students. Ignorant teachers and explainers have difficulty holding the attention of their audiences. 

Again, what Elihu said to the three men about their being wise and learned men, was said with emotion (pathos), with anger and hate. It was scorn and contempt. Thus far, in his ranting speech, he has relied upon ethos and pathos to convince those listening to him, and very little on logical argument (logos). 

After scorning the three senior counselors, he then invites them to "choose justice for ourselves." Well, if they are so unwise, so stupid, then why call upon them for judgment about justice and righteousness? He first condemns their inability to detect (by taste) what is just, right, and true and then, ironically, though having no palate for such, he invites them to discern the truth of what he is saying by tasting it. 

Two times he calls for a consensus with the three elders who preceded him, saying "let us choose justice for ourselves" and "let us know among ourselves what is good." He believes that the reasoning of great men can discover what is good and right. Yet, he has already said that the reasoning of his three seniors has not been right. His reason for calling for a consensus on the definitions of what is just and good, true and right, is because they are able to do so by using their reason or by a divine vision or dream. He says "For the ear tests words As the palate tastes food." But, obviously, all men do not have a relish for the truth. Because of an evil bent to their nature, and a bias, they rather sometimes have a taste for falsehood and for lies, such as deceivers and con men possess. We cannot rely upon our subjective taste for truth, especially if we have lost our taste buds. Truth is not relative to taste. Truth is truth whether it pass a creature's taste test.

The Misrepresentation of Elihu

“For Job has said ‘I am righteous'," and has said “God has taken away my justice." Elihu says: “For Job has said 'should I lie concerning my right? My wound is incurable, though I am without transgression.’ "

Did Job say those things? Or, is Elihu again misquoting or misrepresenting him, as many bible commentators have affirmed (as I also do)? Pulpit Commentary says (emphasis mine):

"For Job hath said, I am righteous. Job had maintained his "righteousness" in a certain sense, i.e. his integrity, his honesty, his conviction that God would ultimately acquit him; but he had not maintained his sinlessness (see the comment on Job 33:9). He had not even said, in so many words, "I am righteous." The nearest that he had come to saying it was when (in Job 13:18) he had exclaimed, "I know that I shall be held righteous," or "justified.""

I totally agree. God's own testimony was that Job was righteous as none other. Did that mean that Job never had a foolish thought? "The thought of foolishness is sin: and the scorner is an abomination to men." (Prov. 24: 9) Did it mean that he no longer had still a corrupt nature ("the flesh") so that he could not live above sin, contrary to the teaching of the apostle? (Rom. 7: 14-25; Gal. 5: 17) No, it did not mean that. Further, Job never asserted that his claim to be righteous, godly, moral, good, etc. included the idea that he was in every way perfect. He knew that "there is not a just man upon earth, that does good, and sins not." (Eccl. 7: 20) In fact, as we have observed before, Job confessed that he was a sinner, though he affirmed that his sins were not to the same extent as when he was a youth (and unsaved). Job was a man who fought against sin by the help of God and was always on guard against it. 

Job was not self righteous by his denial of the charge of being ungodly, a bad character, unrighteous, etc. After all, many of the most righteous men and women of the bible have been falsely accused of being evil people. Job was being falsely accused by Elihu, as by his supposed three senior friends. Further, he was not fighting against God as accused. Also, he was not speaking evil of God and charging God with foolishness or injustice as accused. He was not proud as accused. He had no great secret sins of the mind (as Job himself testified). Nothing in his conduct and worship was condemned by God. 

Pulpit Commentary on Verse 6 and the words - "Should I lie against my right?" 

"This was an essential portion of Job's argument (see Job 27:4). Against the theory of his secret heinous wickedness put forward by his "comforters," he maintained consistently his freedom from conscious deliberate opposition to the will of God, and refused to make the confessions which they suggested or required, on the ground that they would have been untrue - in making them he would have "lied against his right." In this certainly Job "sinned not." But it was essential to the theory of Elihu, no less than to that of Eliphaz and his friends, that Job was suffering on account of past iniquity, whether he were being punished for it in anger or chastised for it in love (see Job 33:17, 27). My wound (literally, my arrow; comp. Job 6:4) is incurable without transgression; i.e. without my having committed any transgression to account for it. Job 34:6"

Again, think of an innocent person being tortured and who is told to confess to the accusation of being guilty for the torture to stop. That person also must ask himself - "should I lie against my innocence?" Should I confess to that which I am not guilty? 

The Accusations

Job was accused by Elihu of being a "scorner" and a wicked man. Ironically, it was Elihu who scorned Job. A scorner is one who scorns, mocks, scoffs, who expresses contempt in anger against others. In the scriptures they are described as being people who refuse all criticism of themselves. Said Solomon: "Proud and haughty scorner is his name, who deals in proud wrath." (Prov. 21: 24) We have also seen how Elihu's wrath is highlighted by the narrator. Job did not scorn his friends even though he found no comfort and little truth in what they said to him. Solomon connects wrath with scorning.

Pulpit Commentary on Verse 7 says:  

"What man is like Job, who drinketh up scorning like water? This comment is not only unnecessary, but unfair. It was not for Elihu, who professed a desire to "justify" (or completely exonerate) Job, to aggravate his guilt by means of rhetorical comment; and the comment itself was unfair, for Job had not indulged in scorn to any extent, much less "drunk it up like water" (comp. Job 15:16). He had in no respect scorned God; and if he had occasionally poured some scorn upon his "comforters" (Job 6:21; Job 12:2; Job 13:4-13; Job 16:2; Job 21:2-5; Job 26:2-4), must it not be admitted that they had deserved it? It was the duty of Elihu to act as moderator between Job and the "comforters," whereas he here seeks to exasperate them, and lash them up to fury against their afflicted friend. Perhaps Job's impassive attitude has embittered him. Job 34:7"

What Elihu said about the character of Job was character assassination. He, and the three seniors, all condemned Job as being a very wicked man. They were false accusers and show that they were sent by Satan to aggravate Job. 

For myself, I become angered when I read the speeches of Elihu, seeing him as the very emissary of Satan. It amazes me that some commentators see him as the only one who spoke and acted right. It is obvious to me that Elihu is not speaking by inspiration of God, but by inspiration of Satan.

"For he has said, ‘It profits a man nothing That he should delight in God."

On this accusation of Elihu against Job, Pulpit Commentary says:

"Again it must be remarked that Job had not said this. The nearest approach to it is to be found in Job 9:22, where this passage occurs: "It is all one; therefore I say, He destroyeth the perfect and the wicked" (Revised Version). Elsewhere Job speaks, not generally, but of his own individual case, remarking that his righteousness has not saved him from calamity (Job 9:17, 18; Job 10:15; Job 17:9-17, etc.). And the fact is one that causes him the deepest perplexity. Job 34:9"

Of course Job believed that there was profit, yea, eternal life, in being a servant of God. However, he did not believe that the profit was in regard to material well being in this world. The repentance and salvation of the thief on the cross with Christ did not save him from being crucified. It did guarantee his entrance in the afterlife into Paradise.

We Must Unite or Kill Each Other

The time has come, say the rulers of the darkness of this age, for the world of nations to unite, and become as one, or else kill each other. This is what Putin is saying. It is what Xi of China, and the other global elite (the conspirators) are saying. Thus, a one world government is being forced upon the populations of the various nations by these global conspirators. It is "either go along with us or let us kill each other." 

Those citizens, in whatever nation they belong, who do not submit to the new global governing system, with its new economic and social system, will be "cut off" from the system. The number of citizens who will "cow tow" to the elite authorities (political leaders and oligarchs) will be a minority and they will not have the means to survive. Power will not be on their side. The wolves will far outnumber the sheep. All this is foretold in scripture. What is going on now in our world is a prelude to the Antichrist, to Babylon, to the beast and false prophet. 

The evils that are now occurring in our world are a result of God's judicial withdrawing of restraints upon Satan and the world. As we see God more and more remove his divine restraints we will see the times becoming even more evil. We must see these things as being part of the day of judgment, the beginning of end time woes. 

Wait till supernatural things begin to happen in the midst of all this transition! The miracles of the two witness prophets! The miracles of the beast and false prophet! People seeking death and not finding it!

Some think that the time of the prophets ended in the first century and that there can be no others. The Mormons don't agree on this and believe Joseph Smith was a latter day prophet and given new revelation. Of course, I don't agree that Smith was a prophet of God. But, I do not reject his claim because of a presupposition that there could be no prophets after the first century. Many who adopt this view nevertheless call the "two witnesses" of the Apocalypse "prophets" (a correct view). 

The early church had its prophets and prophetesses. Oftentimes they prophesied of imminent coming events dealing with then existing believers and with the world then existing. 

"Now in these days prophets came down from Jerusalem to Antioch. And one of them named Agabus stood up and foretold by the Spirit that there would be a great famine over all the world (this took place in the days of Claudius). So the disciples determined, every one according to his ability, to send relief to the brothers living in Judea. And they did so, sending it to the elders by the hand of Barnabas and Saul." (Acts 11: 27-30)

If we are living in the days of great tribulation we could certainly find help by such prophets and their prophecies! Better yet, we should all seek to prophesy, to become prophets. Notice these words of Paul:

"Pursue love, and desire spiritual gifts, but especially that you may prophesy." (I Cor. 14: 1)

Did that command cease after the first century? For myself, I have always prayed for faith, hope, and love, but additionally have prayed for any gift that the Lord would wish to give, whether gift of miracle working, gift of healing, or gift of prophesy.

Paul admonished the first Christians to "despise not prophesyings." (I Thess. 5: 20) However, those who say that there could be no prophets after the first century (death of the apostles) would despise and reject all prophesying done after the first century. Thus, Paul's admonition is not applicable to any Christian who lived after the first century.

My prayer is the same as Moses who said to Joshua:

"And Moses said unto him, “Enviest thou for my sake? Would God that all the Lord’s people were prophets, and that the Lord would put His Spirit upon them!” (Num. 11: 29)

"All Against All" - Putin Warns

There is a fight coming, a "free for all" brawl. The scriptures prophesy of it, especially under the rider of the Apocalyptic red horse. 

Said one news source (here):

"Russian President Vladimir Putin warned world leaders of an international “all against all” fight if global powers did not work to resolve disagreements that were exacerbated by the coronavirus pandemic. 

 

Speaking before the Davos Agenda summit, Putin referenced experts who warned the world is as divided as it was during the 1920s and 1930s, just before World War II, and that tensions could skyrocket if the world does not come together."

The video of Putin's speech can be watched (here). It was delivered at the World Economic Forum a little over a year ago. Is his invasion of Ukraine the beginning of that all against all fight? I have stated that the world's leaders and oligarchs know that a new world order is coming and they each want to stake out their "spheres of influence" within that new structure of global governance. They are now jockeying for position in it, wanting to be in a good spot in the world "pecking order."

The article continues, citing Putin:

“The coronavirus pandemic has become a major challenge to mankind, and it has accelerated structural changes, the preconditions for which were already in place,” he said at a virtual meeting of the World Economic Forum. “We have every reason to believe that the tensions might be aggravated even further.”

I believe that Putin is one of the conspirators for creating the new world order, the new global governing system.

Said the article:

"Putin specifically cited the rise in populism on the right and the left and the growth of radical movements that have riled up domestic politics but he said would inevitably seep into international relations. 

“All of this cannot but impact international relations, making them less stable and predictable,” he said.

“I would like to reiterate, that the situation might develop unpredictably and uncontrollably if we will sit on our hands doing nothing to avoid it,” he warned. “And there is a possibility that we may experience an actual collapse of global development that might result in a fight of all against all.” 

A fight of all against all is exactly what occurs under the rider of the red horse. See my series on the red horse rider for an indepth look at this coming global violence.

Also, notice how the war with Ukraine began with cyber warfare. Cyber warfare is coming and the results will help forward the violence. See my previous posting on this. These are certainly fearful times.

A Debate On John 6

I have been listening to several debates lately on Youtube. One is by a Calvinist and a former Calvinist. The heading of the video says "Gabriel Hughes Vs Dr. Leighton Flowers: What is the Expository Understanding of John 6:44?" (here)

Dr. Flowers totally refuted the born again before faith view of Hughes. That does not mean that I think Dr. Flowers was correct in all that he said (He is a former Calvinist and has debated men like James White). I am, after all, still a Calvinist. But, I am not a Hyper Calvinist, and do not believe sinners are born again before they believe.

But, I don't agree with much of what Flowers said about the "drawing," and the "teaching" of the Father. If I were talking with Flowers, I would force him to deal with these texts: I Cor. 4: 7; Luke 4: 25-27; I Cor. 3: 6. I would also force him to deal with the fact that many have died without ever hearing the gospel.

Get Ready For Next Global Crisis

The Covid Pandemic was a planned event to create a global governing system where there will be one world leader with his cabinet. The world will be divided into ten economic/political zones. Individual member nations or states will be under the authority of the new world order's global governance. If a member nation does not obey the laws and edicts of the new global government, it will be cut off economically. This will be quite effective, making the use of military force unlikely. 

Klaus Schwab is the head of the World Economic Forum (WEF), and promoter of the "Great Reset," and of the Davos Agenda, and Vision 2030 project. The end purpose of this vast global conspiracy is so that by 2030 "you will own nothing and you will be happy." 

Schwab has said that the Covid Pandemic has afforded a great opportunity to forward the goals of the WEF. One of those goals is to create totalitarian government. This is exactly what it has produced as even democratic countries have seen basic freedoms denied to citizens. It has forced the people to rely more on government to save them from an enemy (Covid, Climate change, etc.), just as Machiavelli taught.

Well, the next crisis is going to result from cyber attacks, like the kind we recently saw with the southeast pipeline being shut down and causing economic distress in many states for well over a week. We saw it in the cyber attack on the meat industry here. The cyber attacks will do more to harm the economy and the "supply chain" than the Covid Pandemic. 

In a recent video address by Schwab, he speaks of this coming cyber attack and of the consequences of it. If he is right, the supply chain is going to get worse. What better way to control people than to make obtaining basic necessities only available to those who obey the tyrannical government? (Listen to the video here)

In the new world order, you will live in a house or apartment furnished by the government. You will buy things you need only as the government allows it. This is the world that John described in the Apocalypse where no one will be able to buy or sell without "the mark of the beast" being in their hand or forehead.

Also, see this web page for more information on this coming planned crisis (here).

Maslow's Hierarchy Of Needs

In this posting I want to cite from "Is Abraham Maslow’s hierarchy of needs biblical?" (From Got Questions - here) It is a very good biblical view of Maslow's theory. 

Said the author of the article (emphasis mine):

Abraham Maslow (1908–1970) was a humanistic American psychologist. Many are familiar with his name due to his “hierarchy of human needs.” Maslow studied generally healthy humans and observed that there are certain needs humans have, and he arranged these needs in a hierarchical structure.

Maslow’s hierarchy of needs is most often presented in a pyramid with the more basic needs at the bottom. Once needs on the more basic level are met, a person can move up the pyramid to focus on higher needs. Maslow referred to the first four levels of needs as deficiency needs—people’s behavior is motivated by lack of these things. The bottom level contains physical needs (e.g., food and water and, according to Maslow, sexual fulfillment). The next level is security needs (e.g., safety and stability in one’s environment). Next come love and belonging needs (e.g., relationships with family and friends) followed by esteem needs (e.g., self-esteem and respect from others). At the top of the pyramid are growth needs, which Maslow termed as “self-actualization.” The idea here is that, when the basic needs are met, people have the desire and ability to grow and realize their full potential.

Maslow’s hierarchy has been criticized, refined, and expanded upon since he first put forth the theory in 1943. The most common critique is against Maslow’s methodology—observation of individuals, mostly male, whom he deemed to be self-actualized. The method he used is inherently biased, and, with a limited sample size, findings may not be applicable cross-culturally or for all ages and genders. Maslow admitted that not all the lower-level needs must be met for higher-order needs to come into view. He also said that some needs are more pressing than others given the individual and the circumstances. For example, one person might be more motivated by esteem needs than by belonging needs. Maslow also said that behavior is multi-motivated and often determined by a combination of needs rather than just one.

Maslow's pyramid does not see a sense of need for God as part of man's basic need, as much as food and shelter. However, man, consciously or unconsciously, seeks for meaning in life, even when basic needs are not being met. He seeks to understand the why of his existence. This is not a need that is first realized when one reaches the top of the pyramid, but is realized early in life, even by those who are lacking basic needs. There is a lot of realization, and "self actualization," that occurs while one is still struggling to have basic needs met. The need for a relationship with God, which exists in all, though suppressed, is a base need, and until that need is satisfied there will be no transcendence, or "self actualization," no becoming all that we can be (reaching full potential). 

Despite the criticisms, Maslow’s hierarchy of needs remains popular in psychological education, the business world, and other fields that attempt to understand human motivations and development. The concept makes intuitive sense—after all, a person who is starving is likely to care more about finding a meal than about developing a friendship.

Biblically, we know our deepest need is for relationship with God, which comes only through salvation in Jesus Christ (John 14:6). Of course, our spiritual needs for forgiveness and a relationship with our Creator are missing from Maslow’s pyramid.

Bingo! That is the chief fault with Maslow's theory. He does not see that man has a religious, a spiritual, need that only God can supply.

The Bible would certainly not refute our needs for physical provision, a sense of safety, a sense of love and belonging, or a sense of worth and respect from others. However, the “growth need,” as interpreted in secular psychology, is based on a denial of man’s depravity and the false notion that mankind is basically good.

So, most of the needs in Maslow’s hierarchy of needs are valid, although most people have a hard time distinguishing “needs” from “wants.” From a biblical perspective, our most pressing need is for Jesus and the Truth of God. While being tempted in the desert, “Jesus answered, ‘It is written: “Man shall not live on bread alone, but on every word that comes from the mouth of God”’” (Matthew 4:4). This statement from our Lord seems to explode the base of Maslow’s pyramid: our basic needs are not physiological, but spiritual.

Well, amen to that!

Paul talked about being content in need and in abundance (Philippians 4:12–13)—he did not require his basic needs to be met before he ministered to others. Believers should also question the pinnacle of Maslow’s hierarchy of needs: is our goal “self-actualization,” or is it Christlikeness? Also, must we really have our physical/social/emotional needs met in order to be godly/Christlike? Agape love chooses self-sacrifice and seeks to fulfill the needs of others first. Agape love puts one’s own needs last, not first (1 Corinthians 13:5). “Value others above yourselves, not looking to your own interests but each of you to the interests of the others” (Philippians 2:3–4). The whole pyramid of Maslow seems to crumble when placed next to Scripture.

The true human needs found in Maslow’s hierarchy can be met in God. We see in Exodus that God amply provided for the physical needs of His children. We see in the Psalms and in the life of Elijah times when God’s people felt alone, yet God sustained them. We also see times when God’s people have been disrespected or humiliated, yet they found their hope in Christ. Maslow saw human needs as being met in earthly ways, but we know that, even if those needs are met, life can still be “vanity” (see the book of Ecclesiastes). And we can be bereft of earthly fulfillment yet still find satisfaction in Christ.

Again, Scripture acknowledges that humans have certain needs, many of which are found in Maslow’s hierarchy of needs. Christians should compassionately seek to meet the needs of others. Our attempts to speak spiritual truth may go unheard without a physical component that matches that truth. Meeting people’s earthly needs while withholding the gospel will do little of eternal value. Conversely, presenting the gospel while neglecting people’s earthly needs will also do little of eternal value. James speaks to this in his passage about faith without works being dead (James 2:14–26).

In the Gospels we see Jesus meet people’s physical needs by providing things like food and healing. He also spoke to their fears and gave them a sense of security. He recognized the outcasts of society, which speaks to their need for love and belonging. Jesus, as our Creator, is aware of our every need. He is able to meet our every need, including our need for forgiveness and wholeness. Jesus put things in perspective and set the priority: “Seek first his kingdom and his righteousness, and all these things [the basic necessities of life] will be given to you as well. Therefore do not worry about tomorrow, for tomorrow will worry about itself. Each day has enough trouble of its own” (Matthew 6:33–34).

I am happy to give a hearty amen to these words and commend them to all. I am glad to be able to share them with you. 

In conclusion, think about the evil consequences of having all one's needs met, of becoming self actualized, yet without a relationship with God in Christ. The dangers of prosperity are enumerated in scripture. Wrote Solomon: 

"Two things I request of You (Deprive me not before I die): Remove falsehood and lies far from me; Give me neither poverty nor riches— Feed me with the food allotted to me; Lest I be full and deny You, And say, “Who is the LORD?” Or lest I be poor and steal, And profane the name of my God." (Prov. 30: 7-9)

Notice how those who live a life of fullness and relative freedom from want (basic needs met) are often they who deny God, and who say "who is the LORD." They were self actualized but they denied God, for they thought that they were gods themselves. Poor people often feel a need for God that the rich do not feel. In fact, God has chosen the poor of this world to become heirs of his kingdom and eternal life. (James 2: 5) Lazarus lived his whole life without having many of his basic needs met, and yet the man enjoyed blessed communion with God, which is real self actualization. A man will never reach his potential apart from God.

"This Life"

"For who knows what is good for man in life, 

all the days of his vain life which he passes like a shadow?" 

(Eccl. 6: 12) 

In the scriptures there is constant reference to "this life" and its contrast with "the life to come" (or to the afterlife, to life in eternity after death and resurrection). Some people believe in this life only, not believing in any afterlife. (Ironically, some of these have had their bodies frozen in the hopes that future technology may be able to revive them, thus giving them a kind of afterlife) These are, said the Psalmist, "men of the world, which have their portion in this life." (Psa. 17: 14) "This life" implies another life, an afterlife. Most men focus on the present life and push thoughts about an afterlife to the side. The present life is paramount and mortals should live and act upon the belief that there is no afterlife, or at least any that would imply any harm (universal salvation). This is the predominant belief of human beings, if not theoretically, then practically.

"If in this life only we have hope in Christ, we are of all men the most pitiable." (I Cor. 15: 19)

A man's life on earth ought to be lived in the belief that there is a life after life on earth, after the death of the body. When men live and act with the belief that there is only the present life, and no life after death, they live with the sole purpose of pleasing themselves and insuring their own survival. Though they live without fear of God, they do not live without fear of death, or without fear of other men. If there is no life after death, no God or judgment after death, then one may live without fear of consequences after death. This atheistic belief creates a chaotic and brutish world. 

"For bodily exercise profits a little, but godliness is profitable for all things, having promise of the life that now is and of that which is to come." (I Tim. 4: 8)

Notice the contrast between "the life that now is" and "the life that is to come." How one lives his life on earth will determine his existence in "the life to come." The Lord Jesus Christ said - "the hour is coming in which all who are in the graves will hear His voice and come forth—those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of condemnation." (John 5: 28-29) 

The doing evil is the cause of people being resurrected to condemnation. But, doing good is not the cause of participating in "the resurrection of life." Rather, it is a description of those who have been converted to Christ and of their lives after it. Their doing good was the result of having been made good. “Make a tree good and its fruit will be good, or make a tree bad and its fruit will be bad, for a tree is recognized by its fruit." (Matt. 12: 33 niv) 

The Lord makes the tree (the believing sinner) good when he saves him, when he changes his heart, his mind, and his nature. From that point on, the believer will begin to be good in his behavior (his fruit will be good). Our Lord spoke of hypocrites among his professed followers in the parable of the soils and of the seed, saying that they, like all unbelievers, become "choked with cares and riches and pleasures of this life, and bring no fruit to perfection." (Luke 8: 14) Notice again the mention of "this life" and how it is the primary focus of lost perishing sinners. There is no thought about a future life and existence after death.

Christ warned his followers, saying:

“But take heed to yourselves, lest your hearts be weighed down with carousing, drunkenness, and cares of this life, and that Day come on you unexpectedly." (Luke 21: 34)

Both of these passages find Christ speaking about "the cares of this life." Life, for unsaved men, involves one simple principle, avoid pain at all costs and obtain all "the pleasures" of "this life." The way to deal with pain is by pleasure and amusement. Hedonism and selfishness are fruits of living this way.

"Do you not know that we shall judge angels? How much more, things that pertain to this life?" (I Cor. 6: 3)

It is important to have right judgment about the things that pertain to this life. But, it is more important to have a right understanding of what pertains to the life to come. If we have understanding about the afterlife, then we should have understanding of the lessor, of this life. But, the natural or carnal man has no good understanding of either the present life or of the life to come.

"No one engaged in warfare entangles himself with the affairs of this life, that he may please him who enlisted him as a soldier." (II Tim. 2: 4)

Thus far, in these passages, there is common reference to "this life" and to the "life that is to come." There is mention of "the cares of this life," and "the affairs of this life," and "things that pertain to this life," and "the pleasures of this life," etc. To concern oneself with only "this life" is unwise and will have ill effect the next life. 

"But Abraham said, ‘Son, remember that in your lifetime you received your good things, and likewise Lazarus evil things; but now he is comforted and you are tormented." (Luke 16: 25) 

Not only was the life of the rich man different than that of Lazarus, but so too was the afterlife of each. One had a life on earth with little hardship and suffering and the other had much hardship and suffering. Yet, when they died, when they entered the afterlife, there was a great reversal. 

Is your whole focus on the present life or on the life to come? 

The Life Of The Mind

"For as he thinks in his heart, so is he" 

(Prov. 23: 7)

What do you think about? Of course, when working, one must think upon the work. But, when you are not working, when you have "leisure" time, time to think, what do you think about? What thoughts occupy your mind, either by choice or spontaneously (what just "pops into" your mind)? Do your thoughts bring you peace or stress? Do you think solely about earthly things, about things that pertain to your physical well being? Do you spend time thinking about God? About the meaning and purpose of life and creation? Would you rather exercise your mind or please the physical appetites? Would you rather muse or be amused? I wrote several articles in a series not long ago on the importance of meditation, of taking time to be holy in our thoughts, about the life of the mind. 

Of lost sinners, those who are wicked, the Psalmist said: "The wicked in his proud countenance does not seek God; God is in none of his thoughts." (Psa. 10: 4) This is the sad state of man in his lost condition. Since most of today's population put God out of their minds, they show themselves far removed from God. If the wicked are they who do not think about God, then conversely the righteous are they who do think about God; And, not only occasionally, but daily and regularly. Any professing Christian who does not think of God habitually has reason to doubt his conversion. "As a person thinks, so is he." Just as "you are what you eat" (physically speaking), so too are you "what you think about." A thief thinks a lot about stealing. An adulterer or lecherous person thinks a a lot about sexual sins. Etc. 

Believers, true believers, are they who "have the mind of Christ" (I Cor. 2: 16). Christ's intellectual life was not dull, but rich. His mind was fully exercised in thinking about God. So too should our minds be if we have the mind of Christ. Christ had no foolish thoughts, did not spend time thinking about worthless things, things of no lasting value. Paul said: "I thank God—through Jesus Christ our Lord! So then, with the mind I myself serve the law of God, but with the flesh the law of sin." (Rom. 7: 25) 

As believers, this is what ought to characterize our mind and our thinking. Are we serving God and his law with our minds? "Let this mind be in you which was also in Christ Jesus," said the apostle. (Phil. 2: 5) Every true believer covets having God in his thoughts. Just as God "inhabits the praises of his people" (Psa. 22: 3), so too does he inhabit the thinking of his people. If you are meditating upon God and his word, then you are enjoying the presence of God. Oh, blessed meditation! A true believer covets the mind (thinking) of Christ, but he also covets the spirit and heart of Christ. The believer wants to think and feel, to act and react, as Christ. His thought is - "what would Jesus do?" And, "what would Jesus think?" 

Prior to coming to know God through Christ the mind of the unconverted is described by the apostle in these words: "among whom also we all once conducted ourselves in the lusts of our flesh, fulfilling the desires of the flesh and of the mind, and were by nature children of wrath, just as the others." (Eph. 2: 3)

What are the "desires of the mind"? Of the "fleshly mind" (Col. 2: 18)? What do depraved sinners enjoy thinking about? Godly or ungodly things? God or self? Pleasing the flesh or pleasing God? Paul also said that all lost sinners are "enemies (to God) in your mind by wicked works." (Col. 1: 21) Of the sinner's thinking, the apostle also wrote:

"This I say, therefore, and testify in the Lord, that you should no longer walk as the rest of the Gentiles walk, in the futility of their mind, having their understanding darkened, being alienated from the life of God, because of the ignorance that is in them, because of the blindness of their heart." (Eph. 4:17-18) 

"The futility (or vanity) of the mind" of depraved sinners, what can we say about it? Their thoughts are worthless and of no profit. Many who are now in Hell no doubt recall with anguish how they spent their time on earth thinking about everything except God. 

The Exhortation

"And do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what is that good and acceptable and perfect will of God." (Rom. 12: 2)

To experience transformation, to become a new man, a change in thinking must first occur. Only the power of God can change a man's thinking. This is because the man's heart, his nature, controls his thinking, and his heart and nature are predisposed to sin and against God and righteousness. Christ said it is "out of the heart" the "evil thoughts" proceed. (Matt. 15: 19) The heart and mind are inseparably linked. Conversion changes both the heart and the mind simultaneously. 

"Be of the same mind toward one another. Do not set your mind on high things, but associate with the humble. Do not be wise in your own opinion...be renewed in the spirit of your mind." (Rom. 12: 16, 23)

Renewal is another word involving transformation. Renewal and transformation into the image of Christ occurs in the mind as well as in the heart. A new convert to Christ experiences a drastic change in his thinking, but it is not finished the moment his transformation begins. It is rather gradual and increasing. An old believer ought to look and act like Christ more than when he was a young immature believer. 

God's people, in order to be blessed in the life of their minds, need to remain humble in their thinking, and not "set their minds on high things." Said the Psalmist David: "LORD, my heart is not haughty, Nor my eyes lofty. Neither do I concern myself with great matters, Nor with things too profound for me." (Psa. 131: 1)

Let us concern ourselves with thinking about God's word. Let us be humble in our thinking. 

The Benefit

"You will keep him in perfect peace, Whose mind is stayed on You, Because he trusts in You." (Isa. 26: 3)

Who does not want "perfect peace"? If a man have all the riches in the world, but has no peace of mind, of what good are his riches? A poor man with the mind of Christ, with a spiritual mind, has a far better life than the rich who thinks not upon his Creator. "Better is a little with the fear of the LORD, Than great treasure with trouble." (Prov. 15: 16)

"To be carnally minded is death but to be spiritually minded is life and peace." 

Is your mind all about God? Is it spiritually minded? Is your mind "stayed on" Lord God? 

Elihu's Words (VII)

Christians are to expect afflictions and sufferings, even above what is "common to man." (I Cor. 10: 13) All men, because of the curse pronounced upon our race, through Adam's disobedience, are "born unto trouble as the sparks fly upward." (Job 5: 7) Job also said that "man that is born of a woman is of few days, and full of trouble." (Job 14: 1) Jesus said "sufficient for the day is the evil (trouble) thereof" (Matt. 6: 34). But, in addition to these common human troubles the believer has the added troubles that are peculiar to believers. Of these the apostle refers to when he says that believers are appointed to afflictions. He also said: "Yea, and all that will live godly in Christ Jesus shall suffer persecution." (II Tim. 3: 12) Many of the apostolic epistles describe these awful afflictions. 

Righteous Suffering

Let us notice two lengthy passages that speak of the sufferings of believers. The first is from Hebrews chapter eleven, that great chapter containing a kind of "hall of fame" for believers, enumerating many godly believers from under the old testament who did many great things by faith.

"And what shall I more say? for the time would fail me to tell of Gedeon, and of Barak, and of Samson, and of Jephthae; of David also, and Samuel, and of the prophets:  Who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions. Quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to flight the armies of the aliens.  Women received their dead raised to life again: and others were tortured, not accepting deliverance; that they might obtain a better resurrection: And others had trial of cruel mockings and scourgings, yea, moreover of bonds and imprisonment: They were stoned, they were sawn asunder, were tempted, were slain with the sword: they wandered about in sheepskins and goatskins; being destitute, afflicted, tormented; (Of whom the world was not worthy:) they wandered in deserts, and in mountains, and in dens and caves of the earth. And these all, having obtained a good report through faith, received not the promise: God having provided some better thing for us, that they without us should not be made perfect." (Heb. 11: 32-40)

In the passage above two classes of believers are referred to. This is evident from the words "and others." The first class of believers were they who through faith did many marvelous things, experiencing great deliverance of several kinds. The second class, the "others," are they that had no deliverance from persecution or adversity, for they had severe trials, were tortured, were jailed, and murdered. They suffered, like Paul, "the loss of all things" (Phil. 3: 8), did not escape poverty and did not live a long life. This fact shows that the theology of Elihu and Job's three friends was not correct. 

Next, notice these words of the apostle Paul:

"Are they servants of Christ?—I speak as if insane—I more so; in far more labors, in far more imprisonments, beaten times without number, often in danger of death. Five times I received from the Jews thirty-nine lashes. Three times I was beaten with rods, once I was stoned, three times I was shipwrecked, a night and a day I have spent in the deep. I have been on frequent journeys, in dangers from rivers, dangers from robbers, dangers from my countrymen, dangers from the Gentiles, dangers in the city, dangers in the wilderness, dangers on the sea, dangers among false brethren; I have been in labor and hardship, through many sleepless nights, in hunger and thirst, often without food, in cold and exposure." (II Cor. 11:23-28) 

The life of the apostle Paul, like the "others" mentioned in Hebrews, and like Lazarus the beggar, was not a life free from suffering, from hard trial, from severe adversities. Paul was righteous and yet he suffered greatly. Again, this disproves the theology and theodicy of Elihu and Job's friends.

However, in light of this fact, how could Solomon write these words - "No harm happens to the righteous, But the wicked are filled with trouble" (Prov. 12: 21)? What Solomon says seems to agree with Elihu and the three friends of Job. If Job were righteous, he would have had no harm. But, since he is full of trouble, he must be wicked. Further, "harm" did come to many of the old testament men and women of faith and to the apostle Paul. Also, many wicked men have lived lives of little suffering and want. So, how do we understand the words of Solomon?

First, none of the evils of the believer are strictly punitive. All the believer's sins have been atoned for, Christ having died as a substitute and having punitively suffered all the penalty and sufferings that the law of God appointed for transgressors. This being true, none of the believer's sufferings are punitive, but disciplinary, such as parents use in correction. 

Second, Solomon is giving a general rule. Law abiding people, righteous living people, especially if they are brought to know God in youth, suffer fewer evils that result from sin, because they sin less. A sexually moral person, for instance, who only has intercourse with a spouse, will not suffer from sexually transmitted diseases. Being law abiding, whether that be God's law or the laws of human government, will save a person a lot of suffering. "The way of transgressors is hard" said Solomon. (Prov. 13: 15)

Further, the words of Solomon are mostly applicable to the life which is to come and not to the present life. This is clear from several biblical passages. First, notice these words of our Lord:

"So He said to them, “Assuredly, I say to you, there is no one who has left house or parents or brothers or wife or children, for the sake of the kingdom of God, “who shall not receive many times more in this present time, and in the age to come eternal life.” (Luke 18: 29-30)

In these words of Christ, he affirms that a believer will, in following Christ and the word of God, "receive many times more in this present time (life)." But, how can this be if the believer has added troubles that the unbeliever does not have? It seems like being converted does not improve a convert's life. Yet, the Lord says conversion will change a believer's life for the better. How is a man better off by being faithful to God? 

Conversion does not bring instant material gain, does not heal all bodily ailments, does not remove all evils and adversities. So, then, how is he better? It is because the good the believer begins to receive from the Lord far outweighs all sufferings. It is also because the good the believer receives is more internal than external, dealing with the psychology and state of the mind. Such things as peace, joy, contentment, security, freedom, communion with God, etc., are of greater value than material well being.

But, notice how our Lord adds "and in the age to come eternal life." The greater "good things" are to be received in the age to come, in the life that follows this present life. What the believer will receive in the life to come is greater than what he receives in his earthly life. So our Lord said to his suffering people:

“And you will be blessed, because they cannot repay you; for you shall be repaid at the resurrection of the just.” (Luke 14: 14)

Notice that being "repaid" or restored is not so much in this life, but in the next, in that eternal life that will follow the resurrection of the body. It is in the next life, in entering into eternal life, that the believer enjoys abundant life without any adversities. 

Also, the sufferings and trials of the righteous serve a higher purpose, being the means of increasing their future glories in the life to come. Wrote the apostle Paul:

"For our light affliction, which is but for a moment, is working for us a far more exceeding and eternal weight of glory, while we do not look at the things which are seen, but at the things which are not seen. For the things which are seen are temporary, but the things which are not seen are eternal." (II Cor. 4: 17-18)

As stated, the ills of the righteous are temporary, not lasting or permanent. Though many believers live a life of suffering as Lazarus, yet when they die and go to heaven, they then "enjoy their good things," something that did not characterize their lives on earth. The idea of the apostle is embodied in the words of a famous Christian hymn where the song begins with these words (in regard to the prodigal son):

"Afflictions though they seem severe, In mercy oft are sent, They stopp’d the prodigal’s career, And caus’d him to repent." 

Such sufferings become the means of salvation, and of further renewal into the full image and likeness of Christ. This is affirmed in several passages, such as in this passage:

"I will go and return to my place, till they acknowledge their offence, and seek my face: in their affliction they will seek me early." (Hosea 5: 15)

Afflictions may be sanctified by God so that they produce repentance, and greater conformity to Christ. The promise that no harm will happen to the righteous is similar to these words of the apostle Paul:

"And we know that all things work together for good to those who love God, to those who are the called according to His purpose." (Rom. 8: 28)

If all things, including sufferings and adversities, work together for the good of those who love God, then no lasting evil, no permanent harm, will come to them. 

Having spent a good bit of space introducing this chapter, it is now a good time to look closely at the words of Elihu (picking up where we left off in the previous posting/chapter).

Proposition of Elihu & The 3 Seniors

All good and evil in life are a proportionate result of either righteousness or unrighteousness, affirms Job's advisors. In other words, the amount of good a man receives in life is directly related to his personal righteousness, to his obedience to law and right, or his morality. The amount of evil a man receives in life is directly related to his personal unrighteousness, and vise versa. 

Thus, we may say that the "prosperity gospel" that is promulgated in our times by many "Pentecostal" groups was previously taught by Job's three friends, and by Elihu (but was denied by Job and by God himself to be true). It is not a new doctrine. They affirmed that repentance, or being right with God, will bring prosperity in this life, will bring healing of bodily sicknesses, will bring earthly riches, and will bring freedom from adversities. But, as we have already noticed, this is not the teaching of the bible.

The prophet Jeremiah asked directly, “Why does the way of the wicked succeed?” (Jeremiah 12:1). That the wicked "succeed," that they "live long and prosper" (as Job said), is a self evident fact. It is what we see occurring every day. But, if all rewards and punishments are distributed in this life, then God's providence would see to it that only the bad die young, that only the wicked get sick and suffer inordinately, but this is not what we see. Ergo, a man's spiritual condition cannot be discerned by his physical well being.

Habakkuk also asked God, “Why do You remain silent when the wicked devours one more righteous than he?” (Habakkuk 1:13). 

Was Habakkuk being unrighteous by asking God such a question (being similar to Job's queries to God)? Was he calling God to give an accounting for allowing the wicked to do the righteous harm? No, he was not. He was simply asking God for an understanding of his providence and government.

King David also lamented, 

“Behold, such are the wicked; they are always at ease and they increase their riches. Surely in vain have I cleansed my heart and washed my hands in innocence because all day long I have been plagued and I am chastised every morning” (Psalms 73:12-14). 

There are many other such verses.

Repentance to Salvation Brings Instant Restoration

Elihu says:

“If there is a messenger for him, A mediator, one among a thousand, To show man His uprightness, Then He is gracious to him, and says, ‘Deliver him from going down to the Pit; I have found a ransom’; His flesh shall be young like a child’s, He shall return to the days of his youth. He shall pray to God, and He will delight in him, He shall see His face with joy, For He restores to man His righteousness. Then he looks at men and says, ‘I have sinned, and perverted what was right, And it did not profit me.’ He will redeem his soul from going down to the Pit, And his life shall see the light. “Behold, God works all these things, Twice, in fact, three times with a man, To bring back his soul from the Pit, That he may be enlightened with the light of life." (Job 33: 23-30)

For a man to be saved from his ills in life, Elihu argues, he must be helped by "a messenger," or an angel, someone who could be a "mediator" and "deliverer" (redeemer) by providing a "ransom" to God on his behalf. Now, all that is of course true. Further, Elihu is not saying anything that Job himself has not already affirmed. Secondly, who does Elihu think is that divine messenger, that mediator, that redeemer? Why, he thinks he is! Job, however, had already confessed his faith in Christ, the Redeemer he believed would "stand in the latter day upon the earth" and would deliver him. Elihu had previously said to Job: "Truly I am as your spokesman before God" (33: 6). In this he is arrogant and presumptuous. 

Notice how Elihu argues that repentance will bring temporal salvation, and restoration of material fortunes, saying that salvation will make a man's flesh like a child's once again. But, this is a grievous error. Repentance and salvation do not restore a man his youth. He does not "restore" any losses he has experienced prior to his turning to God. 

In order to bring a person to repentance, argues Elihu, God must torment him with various ills. And, if the tormented soul repents and turns away from his sin, then God will restore what his chastisement brought to him. Again, this is not the teaching of the bible. Elihu believes that getting right with God will "profit" a man, that his earthly life will be improved to the point of being free from want, adversity, and bodily ills. Yes, there is profit in serving God, though it will not profit so as to cause a man to live his life without sufferings. 

Do some sins bring sickness and death? Do some sins bring evil in one's life? Yes, and yes. The bible affirms this in many places. Ananias and Sapphira lied to the Holy Spirit, to God, and were struck dead. (Acts 5: 1-11) Notice these words from James:

"Is anyone among you suffering? Let him pray. Is anyone cheerful? Let him sing psalms. Is anyone among you sick? Let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord. And the prayer of faith will save the sick, and the Lord will raise him up. And if he has committed sins, he will be forgiven. Confess your trespasses to one another, and pray for one another, that you may be healed." (James 5: 13-16) 

This verse indicates that some suffering, and some sickness, and some death, may be the result of some sin against the Lord committed by a believer. Prayer for that person by elders, and confession of sin by that person, is said to bring forgiveness, healing, and restoration. But, this being so, we cannot infer that all suffering and sickness is due to sin. Concerning Epaphroditus, a fellow laborer with Paul, Paul wrote: "For indeed he was sick almost unto death; but God had mercy on him, and not only on him but on me also, lest I should have sorrow upon sorrow." (Phil. 2: 27)

Here Paul speaks of a sickness that resulted from Epaphroditus working himself to death for the Lord, a sickness that the Lord healed. Paul also wrote: "Erastus stayed in Corinth, but Trophimus I have left in Miletus sick." (II Tim. 4: 20) Both Epaphroditus and Trophimus both were sick but neither was sick because of sin. One God healed and the other was not (at least not at the time Paul is writing of him).

Notice these words of Paul:

"For bodily exercise profits a little, but godliness is profitable for all things, having promise of the life that now is and of that which is to come." (I Tim. 4: 8)

This is similar to the words of Christ who spoke of receiving abundantly more in this present life, resulting from conversion, and of the fullness that will come in the life to come. The promise of the life that now is does not mean that a believer is saved from all suffering. It does mean that he will be given something that is far more valuable than earthly prosperity. 

In concluding this chapter on Elihu's words, I want to give some good comments on the above words of Elihu from the commentaries. 

"Elihu then repeats, and in some ways expands, what the other three have already said. He starts by asserting that God punishes the sinner with disease and suffering (19-21). Then, when the person is almost dead, God sends a messenger to show him his sin and lead him to repentance (22-23. Perhaps Elihu sees himself as this messenger). The person is then saved from death, his body is healed and good health returns (24-25). He rejoices in fellowship with God again, and confesses to all that though he was justly punished for his sin, God has mercifully saved him (26-28)." (Bridgeway Commentary)

Coffman's Commentary has these excellent comments (emphasis mine).

"The only original thing we have been able to find in Elihu's words is the viewpoint expressed in this paragraph that God's purpose in punishing Job was designed for Job's benefit, a divine chastening, to prevent his utter ruin. The New Testament doctrine of chastening (Hebrews 12:5-13) is indeed the explanation of some sufferings of God's people; but in the light of the prologue, Elihu was not correct in this explanation of Job's sorrows."

The commentary adds:

"Job had challenged God to "show me" (Job 10:2) or "Give me an answer." Elihu is here saying that, "God has been speaking to you all the time, and you are not listening: He has been speaking in dreams (Job 33:15) (Job had mentioned such things as nightmares) and in severe judgments against you" (Job 33:19-22). God's purpose in this, according to Elihu, was stated in Job 33:17. "That he may withdraw man from his purpose" (Job 33:17). The impact of these words upon Job was this: "All of the terrible things that have happened unto you are merely God's way of trying to get you to withdraw from those evil purposes you have in your heart. And hide pride from man (Job 33:17). 

"Elihu perhaps thinks that Job is unduly proud of his integrity." It would be difficult to imagine any words that could have been spoken which might have been any more distasteful or repulsive to Job than these things that Elihu was saying here." 

There can be no doubt about it. None of the four who counseled and condemned Job succeeded in helping him in the least. They rather increased his woes and anxieties. It seems therefore best to see them as the very emissaries of Satan. They, as it were, poured salt into his wounds with their nit picking, fault finding, pointing of the finger, and numerous denunciations. How they could in any sense be called "friends" is ironic. Said Job of them: "My friends scorn me; My eyes pour out tears to God." (16: 20) And, “Have pity on me, have pity on me, O you my friends, For the hand of God has struck me!" (19: 21) And, “To him who is afflicted, kindness should be shown by his friend, Even though he forsakes the fear of the Almighty." (6: 14)

With friends like that, who needs an enemy?

Coffman's commentary adds:

"He is chastened also with pain upon his bed" (Job 33:19). From here to the end of the chapter, Elihu describes how God speaks to men in the judgments sent upon them; and, of course, he vividly describes the very things that have happened to Job! God's message for Job in all this suffering, according to Elihu, is "Repent!" -- exactly the same message the three friends had been pounding into Job's ears." 

In the next posting we will continue examining the counsel and words of Elihu.

Amen Dr. Bass

Dr. Jeremiah Bass, new pastor of Cincinnati Primitive Baptist Church, has been doing some good preaching and teaching. I have been listening to him since he became pastor. Though I do not agree with him on some things in his soteriology, yet I find his preaching far superior to the vast majority of Hardshell Baptists. His printed sermons are available at his blog (see under "links" in the side column) and I enjoy reading them even after I had heard them. In a recent sermon posted on Monday, February 14, 2022 titled "The Mediator of a New Covenant (Heb. 8:6-13)" there are several things he said that are worth repeating with hearty amens.  (See here) Though I could make comments after each of the following citations, I think it best to simply give the citations (for they speak for themselves). I would also say that what he says is the real old Baptist belief about the necessity of faith for salvation.

Elder Bass said (highlighting mine): 

"We are not saved because we understand the order of salvation. We are not saved because we hold a certain view about grace. We are saved because we are united to Christ by faith. If we trust in Christ as he is presented to us in the gospel, then we can say that we are saved. That is the important thing: upon whom does your soul find repose?"

"The first thing I want to say here is that this is not the same thing Paul is writing about in Romans 2 where he talks about God’s law written on the hearts of Gentiles by which they are accountable before God for their actions (Rom. 2:14-15). For Paul is not talking about regeneration there, but about the conscience and the natural knowledge that all men have of good and evil. It is universal, not something special to the elect, which is true of the New Covenant blessings. Also, the law Paul is talking about in Romans 2 is connected, not to God’s blessing in Christ, but to his judgment (Rom. 2:12, 16)."

"Jesus brings those for whom he died into the bonds of family, into the family of God: “But as many as received him [Jesus], to them gave he power to become the sons of God, even to them that believe on his name” (Jn. 1:12)."

"But again, how do we receive this blessing? We receive it in Christ (cf. Rom. 8:3-34). God only becomes our God in Christ. Every blessing, including the blessing of adoption into the family of God is a blessing that we receive because of our union with Jesus (Eph. 1:5)." 

"We need to remember that our goodness is not the reason why God makes us members of his family; it is because of what Jesus Christ did on the cross, bearing our sins so that his righteousness might be freely given to us by faith."

"The knowledge here is a saving knowledge. It is the kind of knowledge that our Lord is talking about in John 6:45, when he says, “It is written in the prophets, And they shall all be taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh to me.” It is to know God in such a way that we come to him through Christ in living faith."

"And the Bible tells us that if you believe on Christ, if you have received him as Lord and Savior, then his righteousness is credited to your account, and you stand fully justified before God. Not because you were righteous but because Christ is righteous." 

"It means that you should never look to yourself to commend yourself to God. Are you? Look to Christ, not to yourself, all of you – old and young, men and women, children and adults – look to Jesus Christ! Here he is passing by this morning in the glory of his gospel, and will you yawn and walk away? Are you more excited about football than the King and Savior? Will you not cry out, “Jesus, Son of David, have mercy on me?” Will you not, if necessary, like Zacchaeus, climb into a tree to get a better glimpse of this God-man? Oh, do not walk away! Do not say you have more important things to do or consider."

Amen brother!

Ross & Morey vs Campbellites

I just listened to a video titled "Georgia Debate on Acts 2:38 Baptism & "Church of Christ" Campbellism History of Restoring the Gospel" (here). It was a four man debate on the subject, with Bob Ross and Robert Morey taking the Baptist view and two "church of Christ" ministers the Campbellite view. I was a close friend of brother Ross and I met Dr. Morey when I visited brother Ross in Pasadena, Texas in about 1993.

Brother Ross had many debates with Campbellites (as I have). Though I would have argued a few points differently on Acts 2: 38 than did Morey, and made a few more points that these brothers did not make (their time to speak was limited), yet they defended the biblical teaching on salvation and its relation to water baptism.

I hope you listen and enjoy the dialogue.

"I Believe God"

"But after long abstinence Paul stood forth in the midst of them, and said, Sirs, ye should have hearkened unto me, and not have loosed from Crete, and to have gained this harm and loss. And now I exhort you to be of good cheer: for there shall be no loss of any man's life among you, but of the ship. For there stood by me this night the angel of God, whose I am, and whom I serve, Saying, Fear not, Paul; thou must be brought before Caesar: and, lo, God hath given thee all them that sail with thee. Wherefore, sirs, be of good cheer: for I believe God, that it shall be even as it was told me." (Acts 27: 21-25)

What an example is the apostle Paul in the strength of his faith and his confidence in God and his word. God, through his angel, assured Paul that there would be no loss of life though the ship be wrecked. When Paul hears those prophetic words he knows without a doubt that what God said would happen would indeed happen. This is what he said to those on the boat - "I believe God and believe the prophecy." Oh that we had this kind of faith! Said Paul:

"For to this end we both labor and suffer reproach, because we trust in the living God, who is the Savior of all men, especially of those who believe." (I Tim. 4: 10)

We trust in the living God, the Savior and Preserver of all men, the Almighty, the all wise and knowing. "Trust" is from the Greek word "elpizo" and means to trust or to hope. In the same epistle he spoke of those who have "trusted in God" (I Tim. 5: 5). In Hebrews 11: 1 and the words "Now faith is the substance of things hoped for" (Heb. 11: 1), "hope" (elpizo) means "things trusted in." It speaks of things relied upon, things confided in, the source of assurance. 

Friends, let us trust God with all our heart and believe that what he says will be, will be. God always keeps his word, and his promises. He can be counted upon to do all that he said he would do. This kind of faith will bring peace and contentment, and a sense of security. It says "though I walk through the valley of the shadow of death, I will fear no evil, FOR YOU ARE WITH ME." (Psa. 23)

Victor Davis Hanson on Nihilism

Recently I read "Commentary: Joe Biden and the Uses of Nihilism" (here) by Hoover Institute lecturer Victor Davis Hanson. He spoke of how nihilism has infected a large number of people here in the USA (elsewhere too). Seeing I just wrote a short series on nihilism, I found his remarks confirmatory of what I wrote. Said Hanson (emphasis mine):

"The mystery is perhaps not that nihilism has swept through America as effectively as Omicron, but why the president and the Left unleashed it. So, what explains the madness?"

I agree that the liberals, the socialists, the Marxists, are using nihilists (rioters, looters, arsonists, destroyers) as a tool to do their bidding, to destroy America and Democracy so they can create a new America, one which is a totalitarian state ruled by oligarchs, by the elite.

Hanson said: 

"The movers of the agenda are the hard Left of the Democratic Party, those who circle around Bernie Sanders, the Obamas, Elizabeth Warren, and “the squad.” The shock troops are Black Lives Matter, Antifa, the millions on the campus, and the internet mob. The more confusion, chaos, and anarchy that follows, the more of their agenda they hope to push through, if not by legislative vote, then by executive edict, court decision, or simply ignoring the law."

Yes, the criminal element, the deviants and incorrigibles, are the "shock troops" of those who want to create a "new world order" that will be anti Christian and be finally under the headship of Antichrist.

Hanson said:

"The third catalyst of the woke chaos are the hyper-rich – the franchise owners of the Left. These are the huge donors who nourish the think tanks, the media, the PACs, and the legal teams – the Zuckerbergs, the Soroses, the Bezoses and the rest of the Silicon Valley plutocracy."

These are the rich elite, the ruling elite, those who think it is their destiny to dominate the weak and poor. They are all fellow conspirators in their work to destroy democracy, and the church, and the influence of religion. It seems Hanson thinks that the hyper-rich are conspirators.

Hanson said:

"Equally important are the hypocritical professional classes – the tech upper-echelon, the media cohorts, the corporate lawyers and CEOs, the various university professoriate and administrations, the celebrities, the professional athletes, and the bicoastal movers and shakers." 

The liberal elite have infiltrated themselves into all places of authority and we are seeing the sad effects of it.

Elihu's Words (VI)

Elihu next says:

"Why do you contend with Him? For He does not give an accounting of any of His words. For God may speak in one way, or in another, Yet man does not perceive it. In a dream, in a vision of the night, When deep sleep falls upon men, While slumbering on their beds, Then He opens the ears of men, And seals their instruction." (Job 33: 13-16)

In the previous posting we looked at Elihu's question to Job - "why do you contend with him?" I asserted that this was a false accusation and a misinterpretation of Job's words. Job never fought against God. He bore his sufferings in a manner worthy of our imitation. (James 5: 11) But, Elihu, and the other three, did not think that Job handled his sufferings well. Also, Elihu's question assumes that Job had in fact declared his opposition to God. It is like the baited question - "do you still beat your wife." 

Yes, Job felt like God, for some mysterious reason (such as to try and test him), had become an enemy, and had taken away what he had previously given, and was continuing to give no signs of hearing his prayers nor granting his request for an explanation. But, this is far from "contending with God." It would be an act of lunacy to "fight against God." (Acts 5: 39) 

Next, Elihu gives as the reason why God is ignoring Job (supposedly) and not granting his request for an answer, saying "for he give no accounting of any of his matters."

As I have asked previously in commenting upon this statement, did not Job know this truth? Did he not know that God owed nothing to any of his creatures, being the sovereign Creator of all? Creatures can demand nothing from God. God makes demands of his creatures, but not vise versa. On the other hand, God has invited his rational creatures to ask questions of him and has actually given them answers in his word, by the mouth of his chosen prophets and other sent men. 

The scriptures advise believers to take their questions about life and suffering to their parents, brothers and sisters in the Lord, elders and deacons, and especially to God himself through prayer. Job humbly prayed to God for an answer to his sufferings. There was nothing unrighteous in doing that and God is perfectly at liberty to answer or not. After all, there are "secret things" that "belong unto the Lord," and these things he keeps unrevealed. These secret things are set in contrast to that which God has revealed, what questions he has answered, and which are given to men so that men can say "the things revealed belong unto us and to our children." (See Deut. 29: 29) In fact, the bible is full of God giving an accounting of himself and his works and ways. He even invites his rational creatures to "come and let us reason together says the Lord." (Isa. 1: 18) The Lord says “Present your case,” says the LORD. “Bring forth your strong reasons,” says the King of Jacob." (Isa. 41: 12) Things are secrets with the Lord (or mysteries) until the time when he reveals those secrets. Said the prophet: "Surely the Sovereign LORD does nothing without revealing his plan to his servants the prophets." (Amos 3: 7 ESV)

Elihu says that God may speak in one way or in another, such as in a dream or in a vision of the night. That these are two ways in which God speaks to prophets is not doubted. Said the Lord: “If anyone will be a prophet of the Lord among you, I will speak to him either in dream or in vision.” (Numbers 12:6) But, this is not the normal way God communicates with his people (to those who are not prophets). His normal way is to communicate with them through the words he gives to his prophets. Lots of false teachers have used their dreams and supposed visions to teach false doctrine. Notice these words of our sovereign Lord:

“How long will this be in the heart of the prophets who prophesy lies? Indeed they are prophets of the deceit of their own heart, “who try to make My people forget My name by their dreams which everyone tells his neighbor, as their fathers forgot My name for Baal. “The prophet who has a dream, let him tell a dream; And he who has My word, let him speak My word faithfully. What is the chaff to the wheat?” says the LORD." (Jer. 23: 26-28)

So, though God does speak in dreams and visions to his chosen messengers, yet the false prophets also claimed the same, as the above words show. Their supposed God sent dreams were sources for their lies. They did not originate with the Spirit of God but were "of the deceit of their own heart." Though Elihu claims to speak dreams that have come from God yet he speaks falsehood. In the above words the dreams of the false prophets were chaff. God's word, is wheat. How do we judge the divine origin of dreams and visions? It is by comparing what the dreamer teaches as a result of his dream with the word of God. Further, what dreams or visions does Elihu claim to have received? Perhaps he misinterprets his dreams, for knowing the dream is one thing but knowing its meaning is another, as the Book of Daniel shows us.

Further, in the words of Elihu there is the inference that Job, who wanted to hear from God, was desiring what he already had available to him. God has been speaking to Job and answering him, but Job, he affirms, has not been listening. Though God speaks to men who fail to recognize it, yet this was not true in Job's case. Ironically, as we have seen, it is Elihu who is not hearing the voice of God. Job was a good listener, not Elihu.

Is Suffering Always Chastening?

Elihu next says:

"In order to turn man from his deed, And conceal pride from man, He keeps back his soul from the Pit, And his life from perishing by the sword. “Man is also chastened with pain on his bed, And with strong pain in many of his bones, So that his life abhors bread, And his soul succulent food. His flesh wastes away from sight, And his bones stick out which once were not seen. Yes, his soul draws near the Pit, And his life to the executioners." (33: 17-22)

In these words Elihu is saying that pain and sufferings are sent by God for the good of his creatures, and his shortening of days, is in order that they by them might come to "turn," to repent, to be "chastened" so as to be brought to salvation and restoration. He also says that pain is given to men to keep them humble. 

That God chastens his own children to discipline them, to correct them, to teach them, is not doubted. But, it is not what God does with those not his children, or to lost men in general. The sufferings of all men are due to their fall in Adam and to the fact that they are cursed and under wrath. Yet, men do not get all their due in this life. The next life will be the great equalizer. This being so, we cannot say, for instance, that Lazarus, who laid at the gate of the rich man (Luke 16), and suffered greatly throughout his life, was therefore a wicked man (over and above what he was by the fall of Adam). Nor can we say that the rich man, at whose gate Lazarus waited for crumbs, was righteous because he "fared sumptuously every day." If the full reward for both obedience and disobedience were all received equally in this life, then the rich man would have lived like Lazarus and Lazarus would have lived as the rich in his life.

The word "chastise" (or chastening) may sometimes denote punitive inflictions upon criminals and which are not intended to be "rehabilitating." (Deut. 22: 18) So, the Lord Jesus was "chastised" by the Roman soldiers. (Luke 23: 16, 22) The impenitent are chastened in God's "hot displeasure" (Psa. 6: 1; 38: 1), though even this is mostly in the world to come.

Job had already asked them "why the wicked live and become old and mighty in power?" (Job 21: 7) They never answered his question and yet they often complained that he was not answering their questions. Neither does Elihu. In their theology and explanations there should be no wicked man who lives to old age, or who suffers little adversity and poverty in life. But, the fact is, many wicked people fare better in this world than do the righteous. Notice this text:

"Deliver my life from the wicked with Your sword, With Your hand from men, O LORD, From men of the world who have their portion in this life, And whose belly You fill with Your hidden treasure. They are satisfied with children, And leave the rest of their possession for their babes. As for me, I will see Your face in righteousness; I shall be satisfied when I awake in Your likeness." (Psa. 17: 13-15)

For the most part, those who die as lost and unrepentant sinners, have generally fared well in life. God is not continuously sending torments and sufferings to the wicked in their lives. He knows that they will be spending eternity in Hell and so he is "longsuffering" and "forbearing" with the wicked, allowing them to have "their portion in this life." This fact alone refutes the thesis of Elihu. If pain and adversity and loss are means God sends to bring wicked men to repentance, they why is he allowing the wicked to experience so few adversities as compared to the righteous? The portion of the righteous is not so much in this life as in the next. The Psalmist also wrote:

"For I was envious of the boastful, When I saw the prosperity of the wicked. For there are no pangs in their death, But their strength is firm. They are not in trouble as other men, Nor are they plagued like other men. Therefore pride serves as their necklace; Violence covers them like a garment. Their eyes bulge with abundance; They have more than heart could wish." (Psa. 73: 3-7)

Job too saw the prosperity of the wicked and realized that a man's status as either righteous or unrighteous cannot be discerned from his life's circumstances, by his lack of adversity. If Elihu and the three senior friends be correct, then only the righteous would grow old and prosper. The Psalmist denies that this is true, however. Further, the idea of Elihu is that the man who God especially desires to save will receive the greater chastisements so that repentance will hopefully be produced and bring long life and prosperity. Whether the chastisements are effectual to salvation is an "iffy" matter. Thus, a man who is deathly sick and repents of his sin will be made healthy again, according to Elihu. The man who is suffering the loss of all things and repents will be restored to his former standing, he affirms. But, this is not the teaching of the bible. A man may repent and find forgiveness with God and yet not find that he now is restored to perfect health and made suddenly rich in this world. 

As the text cited at the head of this post indicates, God does discipline his children in order that they might be saved, that they might not be condemned with the world. Elihu does not deny, as some affirm, that Job is being punished for his sins. It is true that he says that the punishment, the chastisement, is not merely punitive, but corrective, a means to deliverance. Some commentators affirm that this was a new argument introduced by Elihu, but this is not correct. Eliphaz had said to Job: “Behold, happy is the man whom God corrects; Therefore do not despise the chastening of the Almighty." (5: 17) It is also what Solomon taught in the Proverbs. He wrote: "My son, do not despise the chastening of the Lord, Nor detest His correction; For whom the Lord loves He corrects, Just as a father the son in whom he delights." (Prov. 3: 11-12)

Wrote the apostle Paul:

"And you have forgotten the exhortation which speaks to you as to sons: “My son, do not despise the chastening of the LORD, Nor be discouraged when you are rebuked by Him; For whom the LORD loves He chastens, And scourges every son whom He receives.” If you endure chastening, God deals with you as with sons; for what son is there whom a father does not chasten? But if you are without chastening, of which all have become partakers, then you are illegitimate and not sons. Furthermore, we have had human fathers who corrected us, and we paid them respect. Shall we not much more readily be in subjection to the Father of spirits and live? For they indeed for a few days chastened us as seemed best to them, but He for our profit, that we may be partakers of His holiness. Now no chastening seems to be joyful for the present, but painful; nevertheless, afterward it yields the peaceable fruit of righteousness to those who have been trained by it." (Heb. 12: 5-11)

This chastening pertains to those who are children of God. It also involves fatherly disciplinary punishments, yea, even whippings and scourging, and rebukes. 

Job was not ignorant of God's chastening. He was a beloved son of God and God chastens all his children. So, why does Elihu (and the other three) think that he does not already know about it? Does he think that Job has not already deeply considered that possibility? 

The fact is, Job's sufferings were not chastening for wrongdoing. If Job's sufferings were for heinous sin, then why is Elihu and the other three not suffering as he? Why are we not? Will we say it is because we are righteous, like Elihu and the other three? 

Did Job's sufferings produce a better character in the end? Yes, but as previously noted, this was an indirect result of his sufferings. The main purpose of his sufferings was to prove God right in what he said about Job and his righteous life and his fealty to his God, about his holding fast even though tempted and tried by "the Satan." After all, "all things work together for good to them who love God" (Rom. 8: 28). God brought good to Job as a reward for his patient endurance, but that was a side benefit of God being proven right and the Devil proven wrong. He brought good out of evil.