Death Covenant & Refuge in Lies (ii)

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

The fear of death (thanatophobia - from two Greek words, thanatos and phobos, death and fear) is what puts people on to various "coping mechanisms" to deal with that fear. Though each person has his or her own way of how to mentally handle the thought of death and dying, nevertheless there are commonalities among the ways people deal with the thought of dying. 

Doubtless it is universally true that coming to realize that we will one day die is not a pleasant thought or state of mind. It naturally produces angst, fear, and even panic. So, the question next becomes - "what am I to do in view of this realization?" How can I ever be relieved of the fear of dying, of the afterlife (if there be any)? of being judged by God (if I might be)? How can I find mental relief (shelter or refuge) from the dreaded thought of death and dying? 

Religion offers various ways to cope with the knowledge of inevitable death and with the judgment that may follow it. So does pop psychology. So too does philosophy. None can, however, give real peace and deliverance from thanatophobia. That can only come through the teachings of the holy bible, from what God reveals therein about death and Hell, from the Holy Spirit of God. 

There is an organization called "Overcoming The Fear of Death" and its page is (here). Their purpose is stated in these words:

"WE ARE DEDICATED TO HELPING ALL PEOPLE IMPROVE THE QUALITY OF THEIR LIVES NOW — IN THE PRESENT — BY OVERCOMING THEIR FEAR OF DEATH"

"Overcoming" one's "fear of death," is a pregnant expression. Fear is viewed as a power or entity (enemy) as well as death itself. They involve two different battles, one with death itself, and one with the fear of death. The scriptures address both these enemies, both these battles. Death is overcome through Christ, affirms the scriptures. He died and was resurrected by his own power. He now "has the keys of death and Hades." (Rev. 1: 18) By his resurrection and power he has freed from both death and the fear of death those who believe. That is what the text says at the heading of this posting. But, more on that text shortly. The same web page says:

"Our objective is to help all people — no matter what their beliefs are — to reduce or eliminate their fear of death. So they can free up otherwise wasted energy to be refocused and better used in enjoying one’s daily life. To live life more fully now in the present."

So too does the religion of Jesus Christ and the gospel message have such as an objective for those who realize their mortality, and have fear about an afterlife and a judgment. The only way to be liberated from slavish fear of death and judgment is by seeing Christ as a worthy Savior and trusting in his redeeming and resurrection power, and believing his word and promise. When Christ and his teachings are believed, they fortify the soul against tormenting fears of death and judgment. 

Said the same web page:

"While we work with clients of all ages, religions and backgrounds, we specialize in working with those who have often tried everything else that have failed to provide them with solutions to their mental, emotional, physical or spiritual challenges. We also specialize in helping end-of-life clients transition from their physical body to whatever happens next — by giving them techniques, understanding and support so they move through their end-of-life transition without fear or anxiety."

What a tough job! Who is the one who can give the right counsel on this fear? God is in the business of giving his counsel on the matter. Sadly, so too is the Devil. Satan is skilled in the counsel he offers to death fearers, designed to keep them from seeking and finding God's counsel. 

Some people are afraid of everything associated with death, such as bodies, graves, funeral parlors, ghosts, etc. Others aren't scared of skeletons or the dying but fear their own mortality instead. Necrophobia is a fear of the dying, rather than fearing the actual act of dying happening to them. I have never had a fear of grave yards or cemeteries. When I was a small child, we lived across the street from a very large old cemetery and my sister and I used to play in it a lot, read the tombstones, hang on the crosses. I was also not too afraid of being around dying people, as I worked with them when I worked in the hospital for a couple years. 

Another web article I read in study for this series is titled "What It’s Like to Learn You’re Going to Die" wherein "Palliative-care doctors explain the “existential slap” that many people face at the end." It is written by Jennie Dear (here). She says (emphasis mine):

"Nessa Coyle calls it the “existential slap”—that moment when a dying person first comprehends, on a gut level, that death is close. For many, the realization comes suddenly: “The usual habit of allowing thoughts of death to remain in the background is now impossible,” Coyle, a nurse and palliative-care pioneer, has written. “Death can no longer be denied.”"

Of course, the bible has a lot to say about this "existential slap," the realization that we must die and stand before God. One such verse is this - 

"And as it is appointed unto men once to die, but after this the judgment: so Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation." (Heb.9: 27-28)

"After this the judgment" is a thought that has entered the minds of all thinking mortals since humans first began to die. That thought is often dreadful and terrorizing. Whether one becomes a slave to the fear of death, or lives without it, is of chief concern. Also, what solutions to the problem of death and judgment in the afterlife do dying man cling to for "mental shelter" from the torrential storm of fear? 

Wrote another author on our subject (See here):

"Thanatophobia is a disorder characterized by an extreme fear of dying. Because necrophobia and thanatophobia are similar phobias, many people get the two confused. 

Although they do have a lot of similarities, the two disorders have a significant difference. People struggling with thanatophobia may not be afraid of dead bodies, coffins, and can even attend funerals. The thanatophobia fear isn't centered around the death of others but the possibility of dying themselves. People with thanatophobia have related symptoms like the fear of flying and also the aging process. 

There might also be an underlying fear of being buried or cremated after death. In a medical setting, thanatophobia is commonly called "death anxiety" and requires behavioral therapy to help restore a client's trust and ego integrity."

"Behavior therapy" for inordinate fear of death? The bible teaches that the only real therapy for such a phobia and anxiety is to experience salvation. Only by being reconciled to God can one find salvation in all its facets. One facet involves a person's "hope," with his or her expectations in regard to dying, with his or her beliefs about death and the afterlife. The bible has a lot to say about right hope versus false hopes. 

Believers are said to have been given and acquired a "good hope through grace." (II Thess. 2: 16) The apostle Peter also said that those who have been "begotten again" through God's "abundant mercy" have been born to a "living hope through the resurrection of Jesus Christ from the dead." (I Peter 1: 3-4) Or, more precisely, "to a hope that is vibrantly alive through the resurrection of Jesus Christ." 

Hopes about death and the afterlife, if they do not rest upon Jesus Christ, the one who conquered death and who has the "keys of death and Hell," are dead hopes, vain hopes, mere wishes, or as God describes through Isaiah, in the text we are considering, as being mental or psychological "refuges of lies." These false ideas about death and the afterlife serve as places the mind of unbelievers retreat to when storms of fear and anxiety about death and dying flood the soul.

The living hope Peter speaks about is based upon the belief and confident expectation that the believer has regarding the afterlife and eternity, which hope is "unto an inheritance incorruptible and undefiled and that does not fade away, reserved in heaven for you." (vs. 4) Believing that this is one's predestined future, for good reason, surely delivers one from the slavish fear of death.

Said another source (See here emphasis mine):

"For thousands of years, philosophers have been talking about the topic of death with all of the vigors of religious thinkers.

Fascination with death has occurred throughout human history, characterized by obsessions with death and all things related to death and the afterlife. In past times, and present, people would form cults around death and figures. Famously, Anubis, Osiris, Hades, and La Santa Muerte have all had large cult followings. La Santa Muerte (Saint Death), or the personification of death, is currently worshiped by many in Mexico and other countries in Central America. Day of the Dead (2 November) is a celebration for the dead.

The ancient Egyptians are most famous for their fascination of death by mummifying their dead and building exquisite tombs, like the pyramids of Giza, for their dead. Many of their deities were death-related, such as: Ammut, the devourer of unworthy souls; Anubis, the guardian of the Necropolis and the keeper of poisons, medicines, and herbs; and Osiris, the king of the dead."

We see this same type of fascination with death in many today. Think of Halloween and the popularity of it today! A day when death is celebrated, conquered, or made friends with. In fact, it may be that our modern Halloween traditions not only identify us with the ancient Egyptians and other primitive pagan societies, but with death cults.The cult of the dead was prominent in ancient Egypt, and it generally involved a person securing a good afterlife either for themselves or for immediate relations. 

In the next and final posting in this short series, we will have more to say on all this.

Let me hear from you if you have some insights into the text in Isaiah 28.

Death Covenant & Refuge in Lies

"Made a Covenant with Death"

"Therefore hear the word of the Lord, you scornful men, Who rule this people who are in Jerusalem, Because you have said, “We have made a covenant with death, And with Sheol we are in agreement. When the overflowing scourge passes through, It will not come to us, For we have made lies our refuge, And under falsehood we have hidden ourselves. Therefore thus says the Lord God: “Behold, I lay in Zion a stone for a foundation, A tried stone, a precious cornerstone, a sure foundation; Whoever believes will not act hastily. Also I will make justice the measuring line, And righteousness the plummet; The hail will sweep away the refuge of lies, And the waters will overflow the hiding place. Your covenant with death will be annulled, And your agreement with Sheol will not stand; When the overflowing scourge passes through, Then you will be trampled down by it. As often as it goes out it will take you; For morning by morning it will pass over, And by day and by night; It will be a terror just to understand the report.”” (Isaiah 28: 14-19 nkjv)

This is one text among several that I have never fully grasped, even after fifty years of bible study. How did the people in Isaiah's day make a covenant with death and with Sheol? Why is it called by the Lord a "refuge of lies"? In previous years I put studying this question more deeply on the shelf for deeper study at a later date, when I could find more commentaries upon it. I had a general idea as to what it was talking about. I connected it with the Occult, with the idolatry of the paganism that often infected the Israelite people. It seems that I am right on that generally, but can now add some specificity thanks to a recent commentary I read on the text and on the question. I have just read through a synopsis of a book titled "The Covenant with Mut: A New Interpretation of Isaiah 28:1-22" by Christopher B. Hays (Preview here or get a download here or read here) and he gives an interpretation that seems right to me.  

So, let me cite from this excellent writing.

Said Hays (emphasis mine): 

"Many difficulties and perplexities in Isa 28:1-22 can be resolved by reading the text as a condemnation of the Judeans' seeking protection from Assyria by means of a covenant with one of Egypt's major deities, the mother goddess Mut. Her close association with the Egyptian throne would have given her the "right" to make a covenant; her protective aspect explains why those in distress would seek her; her motherhood explains why the Judeans who seek her are characterized as children; the prominence of drunkenness and flowers in her cult explains the appearance of those elements in Isaiah 28. She also was associated with the underworld as a protectress of the dead, and it is likely that her name sounded very much like the Hebrew word ‮תומ‬, "death", making Isaiah's double entendre a natural play on words. Other features of the text such as the overwhelming flood refer to the Neo-Assyrians; Isaiah warns that Egypt and Mut cannot protect Judah from their assault."

Not knowing how the Hebrew word for death was pronounced, and not knowing how the Egyptian word for the mother goddess "Mut" was pronounced, I can only take Hays' word for that. He believes that they sounded nearly alike and that the prophet (for God) makes use of that fact so that it becomes a "play on words." This play on words is something which other texts of scripture show has been used more than once in God's communications with men. Also not only the play on words but the words themselves seem to indicate that this covenant with death (with death personified) had to do with some deity that was particularly in charge of that power or realm. 

That Isaiah often warns Israel from depending upon alliances with Gentile nations (rather than upon Jehovah) is evident from his lengthy prophecies. He announced to the disobedient Israelites that God would judge and destroy them for their apostasies and would use foreign nations to execute his ordained destruction and that to think that deliverance would come from an alliance with Egypt or other Gentile nation would be of no help. 

If the goddess Mut was indeed "associated with the underworld as a protectress of the dead," then the text begins to make sense. Those who had made such a covenant with death come to believe that they are safe from disasters, even those calamities that the prophet Isaiah said were coming from Jehovah, saying to themselves as a result of their league with Mut (and any foreign god) "when the overflowing scourge passes through," we will not "be trampled down by it." 

Said Hays (read here)

"Isaiah 28:1–22 gathers together a number of the themes already discussed, such as the association of opponents with the dead, the condemnation of drunken cultic activity, and the assertion of the futility of death cults. Its interpretation hinges on the meaning of the prophet’s accusation that the Jerusalem leaders have made a “covenant with mut .” 

Most scholars would agree that at least Isa 28:7–22 is a response to Judah’s seeking Egyptian support under the Neo-Assyrian threat. The image of floodwaters strongly evokes the Assyrians, as we have had numerous occasions to observe already (Isa 8:7–8; 14:4; also Nah 1:8, etc.). Toward the end of the eighth century, with the seacoast and the former northern kingdom already firmly under Assyrian control, Judah would have had no nation to turn to for support but Egypt, specifically the Nubian Twenty-fifth Dynasty (732–653 bce) and perhaps the Saite Twenty-sixth Dynasty (672–525 bce). Indeed, it has long been observed that a treaty with Egypt underlies the image of the covenant with Death. However, as John Day remarked, “scholars are at a loss to explain satisfactorily why Egypt should be called Death or Sheol.” The fact that Isaiah was playing on the name of the Egyptian goddess Mut resolves this long-standing scholarly dilemma."

It is interesting that Hays mentions "death cults," for this links up the cultic language of the divine denunciation of the death covenant (pact with the devil, so to speak). This is what I have generally believed about the text but never saw the particular cult that the prophet had in view, being Mut (if Hays is right in his thesis). I have generally connected it with paganism, with occultism and idolatry, with those who sell their souls to the devil, those who make a pact with the devil, and of the rituals connected with such demonic religion. They all have their covenants with a god or goddess whereby they think they will be spared the torments of the afterlife. In other words, they have their tokens of the covenant that they have made with the imagined gods of the dead and afterlife. But, more on that shortly.

Said Hays:

"Although much of the work that has been done on this passage is helpful and basically accurate, the passage still seems at best a bit disjointed, due to its mixed imagery of torrential storms, drunkenness, flowers, and small children. This is commonly attributed to rather heavy redactional work in the text; instead, the key to the disparate images is the identity of mwt, a figure that, in addition to making sense of the mixed imagery, should meet certain criteria:

1. mwt should plausibly have been known to a Judean author in the period in which the text was composed; 

2. mwt should be capable of making a covenant, at least figuratively; 

3. mwt should be a figure known to offer protection; and 

4. mwt should have some connection to death or the underworld so that the play on Hebrew mut , “death,” makes sense."

Makes sense to me. Hays shows how his interpretation meets these requirements. Just as Israel at times worshiped this god or that god or goddess, so we can add "Mut" to that list, which list includes these: Baal, the one most known by bible students, Ashtoreth (Astarte) the female deity, Chemosh, Dagon, Marduk, Milcom, Molech, etc. 

Hays continued:

"There is in fact a figure who fits the entire profile: the Egyptian goddess Mut, whose name in Egyptian (Mwt) apparently provided the prophet with an irresistible opportunity for double entendre. Indeed, this would be only one of a number of bilingual wordplays in the Bible, including one in Isa 10:8. The phonology of Egyptian Mwt and Hebrew mwt seems to allow for a wordplay on “Mut” and “death.”" 

I find that very revealing.

Said Hays:

"Mut was also known and worshiped in Isaiah’s Judah. As I have shown elsewhere in greater detail, Mut is well-represented in amuletic iconography in the Iron-Age Levant, with dozens of amulets portraying her having been discovered in Israel and Judah (Fig. 5.4). These are tiny statuettes, just a few centimeters in their largest dimensions, which were either worn on the body or laid atop the corpse at burial (a significant percentage of the Levantine examples were discovered in burial contexts). This indicates that she was sought out by Israelites, Judeans, and others for blessings and protection, much as she was during the same period in Egypt, and that her cult almost certainly had a mortuary aspect as it did in Egypt (see below). She also appears in personal and geographical names such as aximut (“Brother of Mut”; 1 Chr 6:10), ynmut (“Eye of Mut”; CAI 44, an Ammonite seal), yzmut (“Mut is refuge”; 2 Sam 23:31; 1 Chr 11:33; 12:3; 27:35), and hcrmut (“Settlement of Mut”; Gen 10:26). The limited number of names that has survived in biblical texts and inscriptions is in keeping with the religiously conservative naming practices that obtained in that world, but there is enough data to indicate that there existed an active cult of Mut in Isaiah’s time that would have been just as tempting as it was to rely on the Egyptians for horses and military support (cf. Isa 20:1–6; 30:1–7; etc.). There is no doubt that a religious “expert” in the region, such as Isaiah, would have been familiar with Mut. Despite all this, I know of only one other attempt to relate Mut to the Hebrew Bible, that of Manfred Görg, who theorized a quarter-century ago that the references to the “mirrors of the women who served at the entrance to the tent of meeting” (Exod 38:8) were an Israelite reflection of the Kushite-Saite cult of Mut, and suggested that Mut or another Egyptian goddess could even have been the “Queen of Heaven” alluded to in Jeremiah 7 and 44. The relationship of Mut to the “Queen of Heaven” cannot be pursued in a thorough way here, but deserves further investigation."

Many people have since the beginning believed in lucky charms, in good luck pieces, in rabbit's feet. I am sure that the people who had made a covenant with death and sheol (grave and with the land of the dead, or what is called in Greek - Hades) had their little totems or amulets which they believed brought them good luck or "fortune." 

The Amulets (lucky charms)

Hays also wrote: "All of this helps explain the common presence of Mut amulets in burials, both in Egypt and Palestine...Details such as the flower garlands and heavy drinking related in Isa 28 were also part of the worship of Mut."

The covenant with death involved putting trust in "lies," in false ideas about how to escape adversities and how to find salvation in the afterlife. And, there are many false religions, false remedies for escaping torment in the afterlife. Many of these adherents of such false religions trust in some rite or ceremony or some magical incantation, or some totem or charm, for escaping the evils of the realm of the dead. Such no doubt is part of what the Lord is condemning in Isaiah 28.

Said one writer on the ancient practice of having good luck charms:

"Amulets are magic charms worn by people to protect themselves from negative energies, evil and injury, and also to bring good luck." (See here)

Nearly all false religions have such good luck charms. There are many among the pagan religions, including Egypt and the nations surrounding Israel. Even some professing Christians (Catholic) wear "St. Christopher necklaces" in order to give them good luck in travel. Some Christians even wear crucifixes for the same reason, they functioning to ward off evil spirits as garlic on the windows wards off vampires. 

"What does God say about people who use amulets? “They are full of superstitions from the East; they practice divination like the Philistines and clasp hands with pagans” (Isaiah 2:6, NIV). The Bible further warns us, “In that day, the Lord will take away the beauty of their anklets, headbands, crescent ornaments, dangling earrings, bracelets, veils, headdresses, ankle chains, sashes, perfume boxes [and] amulets” (Isaiah 3:18-20, NAS)."

I am sure that those who had made a covenant with death and Hell, with the goddess Mut or some other pagan god carried their little charms and amulets with them and put trust in them to keep them safe in this life and be a ticket for them to escape the ills of the afterlife or of Hell.

"During times of apostasy and idolatry, the Israelites copied the superstitions of the pagan people around them, including the practice of wearing amulets and magic charms. God issued a stern warning to the false prophetesses of Israel who wore amulets. “This is what the Sovereign Lord says: Woe to the women who sew magic charms on all their wrists and make veils of various lengths for their heads in order to ensnare people. Will you ensnare the lives of my people but preserve your own? . . . I am against your magic charms with which you ensnare people like birds and I will tear them from your arms; I will set free the people that you ensnare like birds. I will tear off your veils and save my people from your hands, and they will no longer fall prey to your power” (Ezekiel 13:18, 20, 21, NIV)."

"In addition to wearing amulets, pagan peoples also possessed larger talismans called “teraphim,” or household idols. These miniature images were kept in the home or would be taken along on journeys. The use of these figurines infiltrated Israel, and God was opposed to them. “Moreover, Josiah removed the mediums and the spirits and the teraphim and the idols and all the abominations that were seen in the land of Judah and in Jerusalem, that he might confirm the words of the law which were written in the book” (2 Kings 23:24, NAS)."

In the next and concluding posting on this passage, we will speak of the ways people deal with the fear of death and how they take "refuge in lies" for relief from such fear, much as they did in Isaiah's day.

Piper Again on Ordo Salutis

In previous postings about Dr. John Piper and his view on the ordo salutis, i.e. which comes first, faith or birth, I have shown where Dr. Piper seemed to take both sides, being wishy washy. Previous posts about Piper and his views on the ordo salutis (here, here, here, here, here, here) He is very inconsistent on this question. Here are some citations from an article of his I just read. 

"The decisive act of justification and adoption and new birth are performed by God through that first act of saving faith. Therefore, no other acts can make those divine acts happen. They’ve already happened at that first act of saving faith." ("How Does Baptism Save Us?" - here)

Notice that Dr. Piper says that the new birth is through faith, through the first act of faith. 

"What keeps us from misunderstanding that act as a physical cause of new birth is the phrase through faith. You were raised with Christ through faith. In other words, Paul is jealous not to picture the physical act of baptism as the decisive cause of this new birth. It’s an acted-out picture of what is happening, and the spiritual effect of what is happening is through faith. That’s a crucial phrase there in Colossians 2:12."

Dr. Piper affirms that the "new birth" is what is intended by the text speaking of being raised with Christ and he affirms it is "through faith." In one of those previous postings on Piper I discussed Colossians 2: 12 as it relates to Piper's views. 

"The physical act of baptism is the parable, it’s the drama, it’s the emblem, but the reality of new birth is not physical and is not received by physical acts. It’s received by faith and faith alone." 

Notice that he affirms that the "new birth" is "received by faith." That is my view and the view of the first Calvinists, such as even Calvin himself.

It takes nothing away from true Calvinist principles to teach that men are raised from spiritual death and born again by faith.

Contradictions or Paradoxes?

A paradox is "a statement that seems to go against common sense but may still be true" or "a false statement that at first seems true" or "a person or thing having qualities that seem to be opposites." Thus, it involves contradictions, seeming contradictions. We call it a paradox when we believe two propositions are true but we cannot see how they both can be true. 

Here are some thought-provoking paradox examples: 

Save money by spending it. 

If I know one thing, it's that I know nothing. 

This is the beginning of the end. 

Deep down, you're really shallow. 

I'm a compulsive liar.

"What are some examples of paradox in the Bible?" at Got Questions (here) has some paradoxes. They say (emphasis mine):

"A paradox is a seeming contradiction that, when properly understood, may prove true. The Bible uses paradox at times to explore the full scope and nuance of truth. One of the most famous paradoxes in the Bible is the teaching that God is triune: there is one God who eternally exists in three Persons."

Some examples of paradox in the Bible occur within the same verse. These statements seem, at first blush, to be self-contradictory: 

2 Corinthians 6:8–10 – “We are treated as impostors, and yet are true; as unknown, and yet well known; as dying, and behold, we live; as punished, and yet not killed; as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, yet possessing everything” (ESV).

Yes, that text is full of paradoxes. Others point to these examples:

• Matthew 10:39 – “Whoever finds their life will lose it, and whoever loses their life for my sake will find it” (see also Matthew 16:25; Mark 8:35; Luke 17:33; John 12:25). 

• Philippians 3:7 – “But whatever gain I had, I counted as loss for the sake of Christ” (ESV). 

• Matthew 23:11 – “The greatest among you will be your servant.” 

• 2 Corinthians 12:10 – “When I am weak, then I am strong.”

Commenting upon these, the article says:

"Each of these paradoxes is meant to contrast an earthly view with a heavenly view. There is a difference between our material situation and our spiritual reality, although we experience both at the same time. The book of Proverbs contains paradox among its wise sayings. One example is Proverbs 11:24, which says, “There is one who scatters, yet increases more” (NKJV)."

"Paul uses a quote from the poet Epimenides, “One of Crete’s own prophets has said it: ‘Cretans are always liars, evil brutes, lazy gluttons’” (Titus 1:12), which presents a paradox. Epimenides was himself a Cretan, and so his statement that Cretans are “always liars” seems self-contradictory. Is Epimenides telling the truth about his own lying? How can there be a truth-telling liar? Or is it possible that his paradoxical description of his countrymen is both true and false, in certain respects?" 

Other examples of paradox in the Bible are found in separate passages that seem to teach opposing ideas: 

• “For we hold that one is justified by faith apart from works of the law” (Romans 3:28, ESV) vs. “You see that a person is justified by works and not by faith alone” (James 2:24, ESV). 

• “I did not come to judge the world” (John 12:47) vs. “For judgment I have come into this world” (John 9:39). 

• “The way is hard that leads to life” (Matthew 7:14, ESV) vs. “My yoke is easy, and my burden is light” (Matthew 11:30). 

• “Judge not, that you be not judged” (Matthew 7:1, ESV) vs. “Judge with right judgment” (John 7:24, ESV). 

Again, these are seeming contradictions, are what appears to be on first look. 

Wrote the same authors of the article:

"In the Bible we are confronted with paradoxes such as a virgin birth, justified sinners, rich poor men, and happy mourners. The use of paradox in the Bible is startling at times, but it reveals a deep spiritual richness and beauty. Paradox causes us to take time to reflect on the meaning of certain passages and investigate the truth, which is sometimes complex."

Yes indeed, "in the bible we are confronted with paradoxes." We must not be surprised at this, for life itself is full of them. “Life is full of paradoxes, as roses are of thorns” said Fernando Pessoa in "The Book of Disquiet." 

If one person says that the earth rotates clockwise and another says the earth rotates counter clockwise, can they both be true? Seemingly or at first glance, no. But consider how one person is in outer space above the north pole and the other person is in outer space below the south pole. 

The article goes on to say:

"One of the most perplexing paradoxes in the Bible concerns the interplay of God’s sovereignty and human responsibility. We see this in the matter of salvation: John 1:12 says, “To those who believed in his name, he gave the right to become children of God”; but then John 1:13 describes those children as “born not of natural descent, nor of human decision or a husband’s will, but born of God.” So, which is it? One verse says that we must believe to be saved, and the next verse says it’s not our decision, but God’s. It’s a paradox, but both verses are true."

The bible teaches that all things are determined by God, that nothing comes to pass apart from his willing or suffering it and yet it also teaches that angels and humans are responsible for the things they do. In other words, that both divine predestination and creature free choice are true, though it cannot be fully shown how they can both be true and thus we have what is called "Compatibilism," or a paradox, or a conundrum. We may well also call them "mysteries," or enigmas, or oxymorons. 

One author who writes upon this subject quotes both D.A. Carson and Charles Spurgeon (See here).

"Compatibilism teaches that the following two propositions are both true and mutually compatible, even if we can’t fully reconcile them: 

1. God is utterly sovereign, but his sovereignty never functions to mitigate human responsibility. 

2. Human beings are morally responsible creatures, but their moral responsibility never functions to make God absolutely contingent."

Without ever using the term compatibilism, Spurgeon often made precisely the same point Carson does. 

The author of this article cites these three comments from Spurgeon:

"That God predestines, and that man is responsible, are two things that few can see. They are believed to be inconsistent and contradictory; but they are not. It is just the fault of our weak judgment. Two truths cannot be contradictory to each other.

If, then, I find taught in one place that everything is fore-ordained, that is true; and if I find in another place that man is responsible for all his actions, that is true; and it is my folly that leads me to imagine that two truths can ever contradict each other.

These two truths, I do not believe, can ever be welded into one upon any human anvil, but one they shall be in eternity: they are two lines that are so nearly parallel, that the mind that shall pursue them farthest, will never discover that they converge; but they do converge, and they will meet somewhere in eternity, close to the throne of God, whence all truth doth spring.”

I agree. We don't have explanations for everything that is a seeming paradox. Let us keep this in mind.

Obeying God - Hard or Easy?

"You also say, ‘Oh, what a weariness!’" 

(Malachi 1: 13) 

What a burden! How tiring to keep God's commandments! This is what the unsaved religious man says concerning the service of God. Even true believers are often heard to murmur such words when they become weary in doing all that God commands of them. After all, there is a lot to do! Got to read, pray, and study God's word every day. I got to work, support my family. I got to spend play time with my spouse and children. I got to go to two or three meetings at the church each week. So much to do and so little time and energy! 

Most other translations of Malachi 1: 13 say "what a burden!" The idea is the same. It is a complaint against the Lord, affirming that God is demanding too much of them as his servants. This complaint is never really valid. It only reveals the state of the murmurer and complainer. 

Testified the apostle John:

"For this is the love of God, that we keep his commandments: and his commandments are not grievous."
 (I John 5: 3 kjv)

Again, many translations have "his commandments are not burdensome." This is so true. The reason, therefore, that many find God's commandments and service a weary burden, an odious chore, is because there is something defective in those people. It reminds me of that time when the Lord had requested that his disciples watch and pray and then came and found them asleep. (See Matt. 26: 36-41) He says to them "the spirit indeed is willing, but the flesh is weak." The flesh (the term for the carnal nature) does judge service to God and obedience to righteousness as a drudgery, as something too difficult. The carnal man thinks that a life of religious service to God is a waste of time, taking all the fun out of life. He finds pleasure in his sins (Heb. 11: 25), and has no delight in God. Were his delight in the Lord and his law, and his word, he would not become so weary in obeying and serving. 

Many scriptures speak of delighting in God and in his word. Psalm 1 promises prosperity to the person who delights in the law of the Lord day and night. Later in the Psalms the Psalmist said:  "Delight yourself also in the LORD, And He shall give you the desires of your heart." (Psa, 37: 4) And, "I will delight myself in Your statutes; I will not forget Your word...Your testimonies also are my delight And my counselors." (119: 16, 24) 

Obviously there are times when believers become weary in their service to God and such is not a sign or symptom of spiritual deformity but is simply because the believer is working too hard and not giving enough time to rest and recuperation. Even Christ became weary. (John 4: 6) So too did his disciples and he said to them "come apart and rest awhile." (Mark 6: 31) Many of the Lord's servants "burn the candle at both ends" and fail to obtain the necessary amount of rest. So it was with Epaphroditus, of whom Paul said: "for he nearly died for the work of Christ, risking his life to complete what was lacking in your service to me."

Believers are warned that they must "endure hardness, as a good soldier of Jesus Christ." (II Tim. 2: 3) Service to the Lord will not always be easy. In fact, it oftentimes involves hard work and hard times. But, again, if we love the Lord and his service, it will not seem so. If we enjoy the work we are doing, it is then enjoyable rather than wearisome. 

According to the text at the head of this article, we ought not to become "weary in well doing." We ought not to "faint," but to keep strength. So, how can we keep from wearing ourselves out in doing right? How do we keep our strength up? 

So, why is it hard to tell the truth? Why is it so hard to put God first in our lives? Why is serving God and living right tiresome and of ill delight to us? Is it not because we are morally and spiritually weak and impotent? When a person falls in love with another it becomes an easy thing to do things for the beloved. So too when one falls in love with Christ, with God, and he then can say "I delight to do your will O my God." (Psa. 40: 5) The apostle advised us in this matter, saying "by love serve one another." (Gal. 5: 13) Being of service to those we love is much easier than serving those we care nothing about.

Is it hard to keep from lusting, from coveting, etc.? Does it weary you in the fight with sin? Then go to Jesus for strength and for help. Also, keep your eyes on the prize. Those who win in the Olympics are they who worked hard and exhausted themselves in practice and they were able to endure the rigors of such training by keeping their eyes on the prize. So too does the apostle advise us. (Phil. 3: 13-14) Also, we should learn to pace ourselves, realizing the kind of race we are in as servants of righteousness. We are not in a 100 yard dash, which is why Solomon said - "the race is not to the swift." (Eccl. 9: 11). Rather, the Christian race is a long distance marathon. That is why we must "run the race with patient perseverance" (Heb. 12: 1). 

Remember that Christ says "For my yoke is easy, and my burden is light." (Matt. 11: 30) A good song that sings this truth is titled "His Yoke Is Easy" can be heard (here).

Well did one say of Spurgeon on the question of weariness in service to God (See here):

"Charles Spurgeon knew that even the greatest of saints, “in toiling towards heaven often grow faint.” Paul knew this as well. He tells of his many burdens to the Corinthian church: the “toil and hardship, through many a sleepless night….” and “the daily pressure on me of my anxiety for all the churches.” (2 Cor. 11:27-28) Though we might not be “weary of God’s work….we often grow weary in it.”

So Paul would later say:

"And I will very gladly spend and be spent for you; though the more abundantly I love you, the less I be loved." (II Cor. 12: 15)

Spending in service to the Lord is rewarding. What a paradox! Spending to become rich! 

"One crisp November evening in 1877, Spurgeon addressed the Sunday School Union. His address was titled “The Cause and Cure of Weariness in Sabbath School Teachers,” and his text that evening was Gal. 6:9, “Let us not be weary in well doing: for in due season we shall reap, if we faint not.” Towards the end of the address, he encouraged those teachers who had grown weary in their work. He urged them to “Pluck up courage. Do not be a coward. Hope on, Hope ever. Work on, even though the task becomes more and more trying to you. Do not despise your vocation, nor stay your hand, be not weary in well doing.” (Ibid)

Excellent advice! Citing Spurgeon the author says:

"As we pursue Christ by living as citizens of his Kingdom, “there are such fresh things in the Christian’s experience…that we run and are not weary.” As God fed the grumbling Israelites in the wilderness and “‘day by day the manna fell,’ so hour by hour fresh grace streams into our souls.” Come to Christ for “He has never refused to bear your burdens, He has never fainted under their weight.” In the midst of our weariness and fatigue, let us heed Spurgeon’s invitation to, “Come hither, all ye sin-sick ones, and behold the glorious Son of God, made in the likeness of human flesh, breathing out his life upon the cross!” and surrender ourselves “….into those dear hands which were pierced for [us].”

Christians who are doing the will of God, obeying his teachings and commands, will grow weary if they do not regularly and daily seek and find rest and recuperation in Christ. In him is rest for the weary worker, the source of refreshment, regeneration, and renewing. He is the thing that sweetens our arduous labors for him and godliness. He makes the job easy and rewarding. Honest hard toil for the Master is greatly rewarded by the Lord Jesus Christ. His service brings joy and gladness that is inexpressible. (I Peter 1: 8) The happy servant of Christ receives, for his labors, great reward, both now and forever in the future. Said the Lord Jesus:

"And he said unto them, Verily I say unto you, There is no man that hath left house, or parents, or brethren, or wife, or children, for the kingdom of God's sake, Who shall not receive manifold more in this present time, and in the world to come life everlasting." (Luke 18: 29-30)

It is good to serve God for the good that results from it. Many of those good things come "in this present time," during the term of service (in a person's lifetime). It is rewarding work, enjoyable and fulfilling work. It goes beyond this life for it brings eternal benefits and rewards, yea, "life everlasting." The believer's life's work for Christ and righteousness is "not in vain" says the apostle (I Cor. 15: 58) and should be kept in mind as one labors for Christ and for God. He also testifies that God is "a rewarder of them who diligently seek him," (Heb. 11: 6) rewards that come in one's life for the Lord while living, and eternal rewards that come after this present life, when one transcends into eternal life and blessedness. 

"Therefore, my beloved brothers, be steadfast, immovable, always abounding in the work of the Lord, knowing that in the Lord your labor is not in vain." 

(I Cor. 15: 58)

Does God Toy With His Creatures?

"There go the ships: there is that leviathan, whom thou hast made to play therein." 

(Psalm 104: 26)

"Can you make it (Leviathan) a pet like a bird, or give it to your little girls to play with?" 

(Job 41:5 NLT) 

In the verses above the great sea monster, Leviathan, is pictured as being one of God's pets. Think of that! Then ponder how God describes this monster in Job 41! 

In Pagan mythology many of the gods had pets. Hades was famous for his pet Cerberus, the ferocious three headed dog and Athene had her pet owl which was with her always. So, does the God of the bible also have pets? Yes, and Leviathan is one. Think of that again. A creature of such chaos and calamity as Leviathan is nothing but a lap dog to its Creator!  So God asks Job - “Will you play with him as with a bird or will you put him on a leash for your girls?” Or, "will you make a pet of him?" The implied answer is, “Of course not!” Also implied is the fact that apparently God did make Leviathan to be his pet.  Can you (Job) tame him? Make him your pet?

So does God have pets? Toys? Does he toy or play with any of his creatures besides Leviathan? Does he view the elect angels and his redeemed people as pets? 

Was God toying with Job in suffering him to be played with by "the Satan"? Was God playing a game with Satan when he made wager with him concerning Job? Was God toying with Abraham when he told him to go to Mt. Moriah and kill his son (presenting him as a burnt offering), knowing all along that he would not suffer Isaac to be killed? Do you ever feel like God is toying with you? In testing and trying us, does it not at least seem to us that God is toying with us? Do we ever feel like we are a pawns in the chess game of providence? 

I did a Google search on this question ("does God have pets") and saw where very few suggested web pages addressed that question and those which did affirmed that God does have pets. But, Google kept referring me to pages where the question of God loving animals, or of whether they go to heaven, etc. is addressed, but that is not the subject of this investigation.

Did Jesus have pet animals when he was a child? I see no reason to think that he did not. Perhaps he did have a pet dog. He was a normal child in such respects. 

Got Questions web page addresses the question "What does the Bible say about pets?" and says:

"In Western society, pets have never been more popular. Many homes are graced with the presence of a cat or a dog—or a hamster, turtle, goldfish, chinchilla, newt, parakeet, or gecko. Everything from albino pythons to hissing cockroaches are caged and kept as pets. The Bible does not really address the issue of keeping pets. The only possible example of a pet owner is the poor man in Nathan’s parable, a man who “had nothing except one little ewe lamb he had bought. He raised it, and it grew up with him and his children. It shared his food, drank from his cup and even slept in his arms. It was like a daughter to him” (2 Samuel 12:3). We can draw some conclusions about pets, however, based on what the Bible says on other topics.

Psalm 147:9 tells us that God is concerned for all His creation, including the animals He created: “He provides food for the cattle and for the young ravens when they call.” In Psalm 104:21, we see that “the lions roar for their prey and seek their food from God”; it is implied that God feeds them. Also, in Luke 12:6 Jesus says, “Are not five sparrows sold for two pennies? Yet not one of them is forgotten by God.”

So, it does seem that all may be viewed to be God's pets on some level.

We have all heard of the expression "teacher's pet." We also know that many parents, if they have several children, will often have a favorite among them. Does God also? We know that Joseph was the favorite son of old Jacob, loving him more than his other sons (See Gen. 37: 3-4). We also may surely say that the Lord Jesus Christ, "the man Christ Jesus," was God's favorite Son! 

Said one writer (See here):

"God does not play favorites. This isn’t my opinion. It’s in His word. Ephesians 6:9 says, “And there is no favoritism with him.” In Acts chapter 10 verse 34, Peter even said “I now realize how true it is that God does not show favoritism.”

But those texts are an interpretation rather than a translation, for most translations say "there is no respect of persons with him." To show respect of persons is not the same thing as having favorites. To respect persons means to show favor because someone's person is different in socio-economic circumstances. A case example would be God favoring the rich because he is rich. 

Some argue that for God to unconditionally elect one to salvation and refuse another is an example of God showing respect of persons. But, this is not so for God is not choosing one because he has made himself different from another. Ironically, it is the Arminian idea of a conditional election that says God chooses those who make themselves believers (and thus different) by their own free will and effort. 

However, consider that David is said to be "a man after God's own heart," and this seems to mean he was more favored by God. Not all are equally favored in every respect. The angel Gabriel greeted Mary with these words: “Greetings, you who are highly favored! The Lord is with you” (Luke 1:28). Got Questions web page addresses the question "Does God have favorites?" (here) They say: "Whether or not God has favorites is a tricky question because it is based upon our human understanding of favoritism, which usually means unfair treatment of anyone who is not favored." 

Consider also the fact that anyone's personal circumstances are the result of God's providence. So Paul asked rhetorically - "For who makes you different from anyone else? What do you have that you did not receive? And if you did receive it, why do you boast as though you did not?" (I Cor. 4: 7 NIV) 

Further, the apostle John is specially called "the disciple whom Jesus loved." (John 21:20, etc.) Though many think that such a title does not mean that Christ had more love for John than for other of his disciples, others do not agree, nor do I. However, though we will all be equally loved and favored in heaven, it is not so as respects our relationship to the Lord while we live and serve him on earth. I agree with Spurgeon on this point. Said Spurgeon in preaching upon this text (see here for sermon):

"Our Lord loved all his disciples:— “having loved his own which were in the world, he loved them unto the end.” He said to all the apostles, “I call you not servants; for the servant knoweth not what his Lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you.” And yet within that circle of love there was an innermost place in which the beloved John was favoured to dwell: upon the mountain of the Saviour’s love there was a knoll, a little higher than the rest of the mount, and there John was made to stand, nearest to his Lord. Let us not, because John was specially loved, think less, even in the slightest degree, of the love which Jesus Christ gave forth to the rest of his chosen. I take it, brethren, that those who display an extraordinary love to one are all the more capable of great affection to many; and therefore, because Jesus loved John most, I have an enhanced estimate of his love to the other disciples. It is not for a moment to be supposed that any one suffered from his supreme friendship for John. John was raised, and they were not lowered, but raised with him. All believers are the dear objects of the Saviour’s choice, the purchase of his blood, his portion and inheritance, the jewels of his crown. If in John’s case one is greater in love than another, yet all are eminently great, and therefore if it should so happen that you dare not hope to reach the height of John, and cannot look to be distinguished above others as “the disciple whom Jesus loved,” yet be very thankful to be among the brotherhood who can each say, “He loved me, and gave himself for me.” If you have not attained unto the first three, be happy to belong to the host of those who follow the Son of David. It is a matchless privilege, and an unspeakable honour, to enjoy the love of Jesus, even if you march among the rank and file of the armies of love. Our Lord’s love to each of us hath in it heights immeasurable and depths unfathomable it passeth knowledge."

That view however is rejected by many who refuse to believe that the words imply that John was loved more than the other disciples, or was more favored. But, I agree with Spurgeon. That is the ordinary meaning of the words. 

Spurgeon went on to say:

"Yet would I not utter this word of good cheer to make you remain at ease in a low state of grace; far rather would I excite you to rise to the highest point of love; for if already the Lord has loved you with an everlasting love, if already he has chosen you and called you, and kept you and instructed you, and forgiven you, and manifested himself to you, why should you not hope that another step or two may yet be taken, and that so you may climb to the very highest eminence? Why should you not ere long be styled like Daniel, a “man greatly beloved”? or like John, “that disciple whom Jesus loved”?"

I agree. He also said:

"To be loved as John was, with a special love, is an innermost form of that same grace with which all believers have been favoured. You must not imagine when I try to exhibit some of the lovable traits of John’s character, that I would have you infer that the love of Christ went forth towards John in any other way than according to the law of grace; for whatever there was that was lovable in John it was wrought in him by the grace of God. Under the law of works John would have been as surely condemned as any of us, and there was nothing legally deserving in John. Grace made him to differ, just as truly as grace separates the vilest sinner from among the ungodly. Though it be granted that there were certain natural characteristics which made him amiable, yet God is the creator of all that is estimable in man, and it was not till the natural had been by grace transformed and transfigured into the spiritual that these things became the subject of the complacency of Christ Jesus. Brethren, we do not speak of John to-day as if he were loved because of his works, or stood higher in the heart of Christ on the ground of personal merit, whereof he might glory. He, like all the rest of his brethren, was loved of Jesus because Jesus is all love, and chose to set his heart upon him. Our Lord exercised a sovereignty of love, and chose John for his own name’s sake; and yet at the same time there was created in John much that was a fit object for the love of Christ. The love of Jesus was shed abroad in John’s heart, and thus John himself was made fragrant with delightful odours. It was all of grace: the supposition of anything else is out of place. I look upon this special form of our Lord’s love as one of those “best gifts” which we are bidden earnestly to covet— but a gift most emphatically, and not a wage or a purchasable commodity. Love is not bought. It never talks of price or claim. Its atmosphere is free favour."

Perhaps we can say that John was "the teacher's pet," the favorite of Christ. This reminds me of a scene in one of the episodes of "Andy Griffith Show" involving Opie and his words about being the "teacher's pet."

Andy- If that's homework you're doin', this is a fine time. Why didn't you do it last night? 

Opie - I'll be finished in just a minute, Paw. 

Andy - You better buckle down. You got another report card due, you know. 

Opie - I ain't worried. 

Andy - What makes you so sure? 

Opie - I think the teacher likes me now. 

Andy - Liking's got nothing to do with it. The teacher don't give out good marks 'cause she likes you, you know. 

Opie - Look at Barbie Tyler. She's teacher's pet, and she always gets good marks. 

Andy - Maybe she's teacher's pet because she gets good marks. You ever think of that?

Maybe John was more highly loved by our Lord because John had a greater love for the Master, wanting a more intimate relationship to the Lord than did the others. After all, it is also said of him uniquely, not only that the Lord loved him, but that he is the one who rested on the chest (breast) of Christ on the sofa. So it is written - "Now there was leaning on Jesus' bosom one of his disciples, whom Jesus loved." (John 13: 23) Oftentimes a parent has a closer tie and more loving affection for a child who has an inordinate desire to spend time in the lap of his or her parent, or being more interested in spending time with a parent. Not only is John singled out as being one who Jesus loved, but we are also told in scripture that Jesus loved Mary and Martha and Lazarus. (John 11: 5)

God says to us via "Wisdom": "I love them that love me; and those that seek me early shall find me." (Prov. 8: 17) That seems to suggest that God's love towards his children is in proportion to their love for him. Yes, all are loved by the Lord and will be forever equally loved by him in glory throughout eternity. Yet, in this life, while they are immature children, some of them may be more loved and favored of God, and this will be shown by God's relationship with them. Another verse that seems to show this is the word of Jude, the brother of the Lord, who said: "Keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life." (Jude 21)

But, back to God toying with us. I listened to a video by Muslims titled "Is God toying with us? Are we entertainment for Him?" (here) They did not really address the issue, not really giving a clear and definitive answer. So, when we say that someone is toying with us, what do we mean? Merriam-Webster says it means "to deal with or control (someone or something) in a clever and usually unfair or selfish way."

Another dictionary gives these definitions and examples (See here):

1. To consider or think about an idea or plan. I've been toying with the idea of starting my own business. 

2. To deliberately attempt to evade, deceive, or misinform someone (about something) in order to manipulate them or achieve some desired outcome. Quit toying with me, Karen—I know that you're involved in this deal! The serial killer is toying with the police, leaving false clues everywhere to muddy the investigation. 

3. To tease someone. I'm just toying with you, James—I really do like that jacket. 

4. To treat something as a plaything in order to idly amuse oneself. Cats are known for toying with their prey. I don't think she's actually interested in him at all. I think she just likes toying with his emotions.

Well, with those definitions, let us ask 1) Does God toy with his creatures? with humans? 2) Do Christians sometimes feel as if God is toying with them? That he seemingly toys with us? 

Did God tempt Abraham? Yes. (See Gen. 22: 1) Was his tempting Abraham in the matter of the killing of Isaac not a kind of toying with him? Also, as we have already mentioned, did God not also tempt and try the prophet Job? Was it also not a kind of toying with Job? 

In fact, there are several places in scripture where God is said to do something for the purpose of seeing what will happen. Of course, this is to be interpreted anthropomorphically, for God foresees all things. An example is in these words:

"You shall remember all the way which the Lord your God has led you in the wilderness these forty years, that He might humble you, testing you, to know what was in your heart, whether you would keep His commandments or not." (Deut. 8: 2)

Again, literally, God already knew what was in the heart of the people before he tested them. But, he speaks as a man in the language of men, anthropomorphically, and says he tests in order to know. It was language that expresses the fact that obedience would be the proof of the condition of the heart or inner man.

"And he said, Lay not thine hand upon the lad, neither do thou any thing unto him: for now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son from me." Gen. 22: 12)

Again, in testing or toying with Abraham, God said after Abraham passed the test "now I know that you fear God." But, again, God already knew and such language is intended to simply tell us that Abraham's faith and loyalty to Jehovah had been proven real and authentic.

So, does God ever deceive in any way? I expect some who are quick to answer without thinking first will immediately say "no God doesn't deceive anyone." But, a deeper consideration might yield a different answer. Let us see this by asking the question - "does God give all the facts to a person that would be of help in decision making?" Well, in the case of Job he did not. 

Jeremiah spoke to God frankly:

"O LORD, thou hast deceived me, and I was deceived: thou art stronger than I, and hast prevailed: I am in derision daily, every one mocketh me." (Jer. 20: 7)

I realize that this is not an easy text to understand and accept. Commentators are not agreed on what it says. Many argue that the Hebrew word should be translated "persuaded" rather than "deceived." But, I think the feeling of the prophet is one which God's people often have when they contemplate God's providential dealings with them. 

No one doubts that it is right in war for a nation to deceive an enemy. If an enemy asks a captured soldier to tell where his commander and his army are, may he not deceive them in some way? So we see where God so deals with his enemies, such as they who willfully reject him and accept the rule of the Devil and Antichrist. "And for this cause God shall send them strong delusion, that they should believe a lie." (II Thess. 2: 11)

So, in conclusion, how can we answer the question - "does God toy with his creatures?" Or the question, "Does he treat them as pets in any way?" Or, "does his providence over our lives not make us often feel as if we are being manipulated, played with, toyed with?" As if we are one pawn in this cosmic chess game? 

At least, if we are trusting in the Lord, we can be assured that all our circumstances and experiences are planned and purposed of the Lord and all with the purpose of working all for our good. (Rom. 8: 28)

Baptist Watchman Tidbits

The Baptist Watchman was one of the leading periodicals of the "Primitive Baptists" after the Civil War and was published out of Nashville, Tennessee and edited by Dr. R.W. Fain and later by Dr. J.B. Stephens and B.E. Mullins, all elders of the PB church. I have previously shown how this periodical and its editors held to the means view, the original view of the Baptists and of the Hardshell faction. (See these postings - here, here, here, here)

Here are some tidbits of information from that periodical. 

Baptist Watchman July 3rd, 1875 (highlighting mine):

"Bro. John Clark, Zion's Advocate Vol. 15, no 3 Calls on the "Baptist Watchman" to inform its readers whether its Editors are of like-faith with a paper called the "Signs Of The Times." We can only say to Bro. Clark, that we suppose both himself, and others of the readers are acquainted with the leading traits of doctrine contended for by the "Baptist Watchman." These we regard as our true sentiments, and we expect if favored by Divine providence to continue in their defence, having as we trust true regard to the admonition by the Apostle, to "contend earnestly for the faith once delivered unto the saints." Editors 

This is interesting because elder Clark was an opponent of the "Signs of the Times" periodical and its editors and leading writers, mainly Elders Gilbert Beebe and Samuel Trott. One of the main reasons for Clark's opposition was the denial of the Trinity by that periodical and the above named writers. It is also due to their entertaining the idea of eternal vital union, or Two Seedism, and their idea that the mediatorial Christ, his human existence, was created sometime in eternity past. Clark charged them with being Arians for this reason, but I have shown how it is also akin to Sabellianism, a view held by Hardshell leader Wilson Thompson. (See these postings - here, here, here, here, here) It seems that Elder Clark wanted Dr. Fain and the other editors of the Baptist Watchman to declare against Beebe and the Signs and Dr. Fain, et. als., did not want to do so but they did say that their beliefs were well known (meaning that they were not in league with the views of Beebe and Trott)

I think that Dr. Fain and his brethren (Dr. Stephens, Mullins, etc.) did not want to declare against certain sects within the PB or anti mission brotherhood, probably because it would have hurt their circulation and influence. I have also thought that this is why they did not more forcefully fight against those who were beginning to increase in numbers who denied means. I believe had they been more forceful in defense of the means question, it would have hindered the denomination from declaring against the means view (which they did later in the end of the century). 

Further, this shows that Elder Clark was a frequent reader of the Baptist Watchman and I have not seen where he ever objected to the means view held to by Elders Fain and Stephens. This would seem to disprove the accusation of Elder Lemuel Potter (also a frequent reader of the Baptist Watchman) who said that Elder Clark denied means and debated the subject with Elder Stephens. 

Wrote Dr. Fain in reply to an Arminian letter to the paper:

"We would say, if election is true, all the elect will be saved through the means of His own appointment; and the shining of the Christian light is one of His appointed means on whatever subject he wish to make it bear." (July 31, 1875)

This is another proof that shows the position of Fain, Stephens, and the Baptist Watchman. They supported means, which was the original position of the "Old Baptists."

In God's Hands

"In whose hand is the life of every living thing, And the breath of all mankind?"

(Job 12: 10)

"In whose hand are the depths of the earth, The peaks of the mountains are His also."

(Psalm 95:4)

"He's Got the Whole World in His Hands" is a traditional African-American spiritual, first published in 1927. It became an international pop hit in 1957–58 in a recording by English singer Laurie London, and has been recorded by many other singers and choirs." (Says Wikipedia - here)

In everyday language we say to another "its in your hands" meaning it is under your care and supervision, under your control. All is under control of the the sovereign Lord. He "upholds" all things. (Heb. 1: 3)

Believers are said to be "in the Father's hand" and as such are safe and secure, none being able to snatch them out of his hand. (John 10: 29) It is similar to another verse dealing with another anthropomorphism, with the "arms" of the Lord. "The eternal God is your refuge, And underneath are the everlasting arms." (Duet. 33: 27) God upholds and undergirds all things, especially believers in their standing with God. Another verse that upholds this same idea of God upholding (pun intended) is this:

"Who are you to pass judgment on the servant of another? It is before his own master that he stands or falls. And he will be upheld, for the Lord is able to make him stand." (Rom. 14: 4 ESV)

A man who is upheld by the Lord will be kept from falling, will be "made to stand." So too the Psalmist testified: "Though he fall, he shall not be utterly cast down; For the LORD upholds him with His hand." (Psa. 37: 24)

Not only is the believer in the hands of the Lord, but so too are his daily experiences. Said the Psalmist: "My times are in Your hand." (Psa. 31: 15) Such a statement is pregnant with meaning. Think upon it. It is similar to these words of the prophet:

“Can I not, O house of Israel, deal with you as this potter does?” declares the Lord. “Behold, like the clay in the potter’s hand, so are you in My hand, O house of Israel." (Jer. 18: 6)

The hand of God may be under or upon us for good, or for evil (judgment). His hand may be employed in helping and upholding you, or perhaps in destroying you. In this way the hand of the God is like that "stone" Jesus referred to when he said:

"And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder." (Matt. 21: 44; Luke 20: 18)

The very same stone (which is Christ) will save some and destroy others. Again, this is similar to the words of James who wrote:

"There is one Lawgiver, who is able to save and to destroy. Who are you to judge another?" (James 4: 12)

The hand of God, like the stone and like this one Lawgiver, will be either the instrument of salvation or of destruction. 

Benevolent Hands

"You open Your hand And satisfy the desire of every living thing." (Psalm 145:16) 

"You give to them, they gather it up; You open Your hand, they are satisfied with good." (Psalm 104:28)

"...in Your hand is power and might; and it lies in Your hand to make great and to strengthen everyone." (I Chron. 29: 12)

There is a charity organization called "helping hands." We may surely view God's hands as such! He has helping hands like no other! Think about the hands of Christ Jesus! How he laid his hands upon the sick and dying and he healed them! Think of how he laid his hands upon even the dead and they came back to life! Think of how he takes his people by the hand and leads them! Oh those precious hands! The very ones that the wicked pierced with nails to the cross! 

Arresting Hands

"Now, behold, the hand of the Lord is upon you, and you will be blind and not see the sun for a time.” And immediately a mist and a darkness fell upon him, and he went about seeking those who would lead him by the hand." (Acts 13: 11)

“Pity me, pity me, O you my friends, For the hand of God has struck me." (Job 19: 21)

It is said that you cannot outrun the hand of the law, and to some extent that is true. But, men sometimes do escape the long arm of the law and escape arrest and judgment. But, it is not so with the hand and arm of the Lord!

"And the hand of the Lord was with them: 

and a great number believed, and turned unto the Lord." 

(Acts 11: 21)