When the Blind Can See

by David Neal

Matthew 20:30-34, “And, behold, two blind men sitting by the way side, when they heard that Jesus passed by, cried out, saying, Have mercy on us, O Lord, thou Son of David. And the multitude rebuked them, because they should hold their peace: but they cried the more, saying, Have mercy on us, O Lord, thou Son of David. And Jesus stood still, and called them, and said, What will ye that I shall do unto you? They say unto him, Lord, that our eyes may be opened. So Jesus had compassion on them, and touched their eyes: and immediately their eyes received sight, and they followed him.” 

This event was a very real occurrence in Christ’s earthly walk. This incident actually has a double meaning and beautifully lays out the path to salvation which can only be found in Jesus. These blind men were humbled by their physical condition. Similarly, we must be very humbled in our spiritual condition. We have transgressed the will of God (sinned) and are under the condemnation of “thou shalt surely die (Gen 2:17).” We are hopelessly lost and separated from our Creator through our own chosen darkness (1 Kgs 8:46, 2 Chr 6:36, Is 59:2, Rm 3:23, 1 Jn 1:10). Man had disobeyed God’s will in Eden in order to seek his own will. This disregard and rejection of God has only brought separation, misery and death to all men.

These blind men had no hope of correcting their situation (physical blindness) in and of themselves. There was not a man on earth that could give them sight. In other words, the hope of these blind men would not be found in “self” or in the ways or abilities of man (i.e. the flesh). These blind men would have to reach beyond “self” and the flesh to find their hope. Faith is a complete bypass of the flesh – its knowledge, abilities and control. Faith disregards that which opposes God (self, the flesh) and surrenders in love and obedience to God. This is a reversal of what man had done in Eden. In Eden, man had died to God to live for self, but now man must die to self and live for God (Mt 10:39, 16:25, Mk 8:35, Lk 9:24, 17:33, Jn 12:25, Rm 8:13, 2 Cor 5:15, Gal 2:20, Eph 4:24, Col 3:2-3). 

Trust in the flesh would surely leave these men hopeless in their infirmity. They had to reject the flesh and look solely to God through Christ – as He past by. The blind men reached out to Jesus, who is the author and finisher of our faith (Heb 12:2). Similarly, we are lost in sin, which separates us from our God (Is 59:2). We have no hope of restoring ourselves or correcting our condition through self or the ways of the flesh (Prov 20:9). Our only hope is to bypass the flesh (that which is at enmity with God, Rm 8:7, Eph 2:15-16, Js 4:4) and trusts solely in God, submitting to the Lord’s authority. We must die to “self” and surrender to God in love and obedience. God has deemed such “faith” to be the only way that He can be approached (Heb 11:6). The flesh wants to exalt self (known as pride), but we must deny self (known as humbleness or meekness). The seeking of “self” is what brought about man’s separation from God and most assuredly will not be the mechanism for reconciliation. 

Our only hope of reconciliation with God is through the rejection (forsaking) of self and the things of the flesh and yielding to the will of God (1 Jn 2:15-17). There is only “one way” back to God and that was the very “narrow way” that Jesus was demonstrating by example in His earthly walk. John 14:6, “Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.” Jesus was selflessly yielding to the absolute will of the Father in everything He did for all to see. You cannot surrender to and obey another without the loss of “self” will. Jesus died to self in order to obey and perform the will of the Father (Jn 4:34, 5:30, 6:38, 8:28, Heb 10:7).

Jesus was the living example of the two great commandments: Mark 12:30-31, “And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment. And the second is like, namely this, Thou shalt love thy neighbour as thyself. There is none other commandment greater than these.” Now consider carefully just what it means to love (sacrifice of self for the benefit of another) God with all your heart, mind, soul and strength. 

How can this possibly be accomplished? There is only one way; you must completely die to your will or “self” and submit to God’s will. In Eden, man had chosen to love “self” with all his heart, mind, soul and strength. In order to implement his will, man had to die to God’s will – to disregard and transgress. We must now do the opposite (through Christ) to be reconciled to God. This is faith, which lives in obedience to God at the loss of the flesh or “self.” Faith is not a one time act, but rather a daily practice. 

Now consider the second great commandment. To love (sacrifice of self for the benefit of another) your neighbor as your “self” requires a further lessening of “self.” Man transgressed God and chose self, so God has set things up whereby to return to Him man must reject or forsake “self.” You must give up what God was rejected for to obtain – your way/will and your fleshly lusts. Therefore, to love God foremost and then your neighbor, there is just no more of you left for “self.” So, to approach God you must be greatly humbled in self. These blind men were very humble with regards to the things of the flesh. When Jesus walked by they immediately cried out to Him. They understood their need, realized their helplessness and found their hope in Christ. Jesus referred to this as being “poor in spirit,” “mourning” and being “meek” (Mt 5:3-5). This is how we all must be if we are going to approach God.

Poor in Spirit

To be poor in spirit would be to recognize your inabilities and limitations and your great need for God. This is to be a beggar crying in need of help displayed as brokenness before God, and pleading for His mercy. Notice in the lead-in verses that these blind men cried out for Jesus’ mercy. They also recognized His authority as Lord. They realized that they were nothing, had nothing and could do nothing. There hope was not in self or man. This was an emptying the heart of self such that Christ may fill it. The crowd told them to be quiet and hold their peace, but they yelled all the more reaching beyond the dictates of flesh. Had these blind men obeyed the will of man, they would still be blind (to be discussed). When we are not absolutely seeking God then we are assuredly seeking our way or man’s way. We must realize that man’s way has only brought death and suffering. Our healing, provision, salvation and reconciliation is only found in God. The flesh does nothing but get in the way - the flesh profiteth nothing (Jn 6:63).

Mourn

To mourn is to see the shame of thy nakedness (sinfulness). You must realize your wickedness and your own inability to correct the condition as evidenced by agony and contrition concerning how you have transgressed God’s will and been displeasing. You realize that your life’s actions are in rebellion to God and that you actually oppose Him just through your day to day disregard and seeking of self. This is to acknowledge how you have brought shame and dishonor upon God. 

Deep heartfelt sorrow for past sins is not sufficient and must be accompanied with a desire to forsake all sin in your life. Isaiah 55:7, “Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the LORD, and he will have mercy upon him; and to our God, for he will abundantly pardon.” This is to mourn after the sin itself and state of your heart and not just the consequence or penalty such as being caught or the ultimate penalty of eternal hell and damnation. You realize that you must die to yourself and start living a life that conforms to God’s will and that only Jesus Christ can make this happen. You’re no longer self-centered, but God-centered. 

True mourning is always accompanied by a change in one’s life. This is a change that transforms your whole life. It is pronounced (obvious, prominent, evident) and visible in all you do – at home, work, in the car, night, day, whenever and wherever. To mourn is to take full responsibility for your actions (transgressions, rebellion) before God. There is no justifying of sin or shifting blame to others. Prov 28:13, “He that covereth his sins shall not prosper: but whoso confesseth and forsaketh them shall have mercy.” God can do a work in the one that confesses and repents. Psa 86:5, “For thou, Lord, art good, and ready to forgive; and plenteous in mercy unto all them that call upon thee.” No mercy will be shown to one who refuses to acknowledge any guilt. One certainly cannot be forgiven of that which he refuses to see. Mercy and forgiveness require a forsaking of the transgression. You cannot be forgiven to continue to transgress – this makes no sense.

Meek

Meekness prefers others above oneself – God foremost and then your neighbor. Philippians 2:3, “Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves.” Meekness is also mildness of temper (gentle spirit, not easily provoked) and forbearance under injuries. We must be able to be reviled without reviling again. We must be able to suffer without threatening. God dwells with him that is of a contrite (remorseful, repentant, penitent, regretful) and humble spirit and He will revive such (Is 57:15). The meek tremble at God’s Word (Is 66:2). 

We must strive day after day against the sin of pride and rebellion. By our fallen nature we are quick to justify self. We tend to be self-centered, but spiritual meekness must be God-centered. Self must die. True meekness submits to God’s sovereignty (as righteous and just) and justifies the Lord even in your own condemnation (Neh 9:33, Job 13:15, Dan Chap 9). Meekness is to be yielded and submissive to God’s divine will – a dying to self.

The meek walk in love, which is the sacrifice of self for the benefit of another. This is a denying of self and a stepping aside for others – giving place. The proud are just the opposite and walk in hate, which is the sacrifice of others for the benefit of self. The proud (self exalting) climb all over others and cast them aside to gain what they want – taking place. Psalms 25:9, “The meek will he guide in judgment: and the meek will he teach his way.” The meek have put self aside (died to) and do not seek the things of the flesh (1 Jn 2:15-17) or that which opposes God. These will listen to what God has to say and can be taught, because they understand sacrifice and are willing to yield or “change” to conform to God’s image (Rm 8:29, 2 Cor 4:4, Lk 6:40). Psalms 149:4, “For the LORD taketh pleasure in his people: he will beautify the meek with salvation.” 

Those that walk in pride (exalt or value self and the lusts thereof) cannot receive the things of God because it goes against their very corrupted nature and shall destroy the “self” they love (Jn 3:19). They go about exalting themselves in all that they do, always seeking their will and lusts (their way). These cannot be taught because they naturally think they are already right in their ways and do not desire “change.”

The crowd told the blind men to be quiet and hold their peace as Jesus walked by. When we follow the “will of man” you can almost be certain that you shall miss the will of God. Isaiah 55:8, “For my thoughts are not your thoughts, neither are your ways my ways, saith the LORD.” 

Man’s way seeks the desires of the flesh. Man seeks that which benefits self at the expense of God and others – the opposite of the two great commandments. This is known as hate. Man hates God’s way that he may seek his own way. God’s way requires a man to die to self-will so as to submit in obedience to God’s will. Man hates this because “self” does not benefit. 

The devil’s lie in Eden told man that he could transgress the will of God in seeking his own will so as to become as a god (to be his own authority) – and in so doing, “ye shall not surely die” (Gen 3:4-5). Man sought his own “life” apart from the giver of life. God said the condemnation for transgressing His will would be: “thou shalt surely die” (Gen 2:17). 

God’s way is that man will surrender in love and obedience to his Creator. God’s way is the “truth,” which is known as the light. The devil said the opposite of God’s truth, which is a lie. So, the way of man is the opposite of God’s way. There is no life apart from God. The devil’s lie to man is the darkness that man now lives within. Jesus said: John 3:19-20, “And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved.” Jesus is saying that truth has come into the world, but men love the lie and will not “receive” the truth. 

God’s condemnation of “thou shalt surely die” will fall upon those who love the lie because their deeds are evil. In other words, they go about seeking their own will or way and disregard God’s will. They sacrifice God for the benefit of self, which means they “hate” God. Thus they continually transgress God’s purposes and stand condemned under the original declaration. Another way to say this is that those who love “self” and the things of this world (the lusts of the flesh) will not live by (practice, adhere to, obey, submit to) the two great commandments. They place “self” before God and others. 

Jesus said concerning those who love darkness: John 8:44, “Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it.” 

Those who are in darkness “follow” the lusts of the flesh, which means they also “follow” the devil – he is their father. Those who seek their own will – the devil and his followers, do not abide in the truth. They walk in the darkness or lie.

These men were blind. Blindness represents walking in darkness. Those who walk in the darkness cannot see. However, these men were crying out to Christ for deliverance from their darkness – they wanted to see. 

Jesus represented the “light” or “truth,” which is the way out of the darkness. These men were reaching for the light, which is the truth. The crowd told them to hush and be quiet. The will of man is to stay in the darkness. Jesus said of those who seek self-will: “for thou savourest not the things that be of God, but the things that be of men (Mk 8:33)” – that is a great condemnation. Ephesians 2:3, “Among whom also we all had our conversation (lifestyle) in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others.” 

Man by and large (vast majority) is in rebellion to God through the seeking of the flesh (Mt 13:22, Mk 4:19, Lk 8:14, Rm 6:12, 13:14, Gal 5:16, 24, Js 1:14-15, 1 Tim 6:9, Ti 2:12, 1 Jn 2:15-17, 1 Pt 1:14, 2:11, 4:2, 2 Pt 1:4, Jude 1:18). This is a fact throughout God’s Word. One only has to consider the world before the flood (in Noah’s days) or Sodom and Gomorrah to understand this. Had these blind men listened to the will of man they would have remained “blind” to the truth of God and would have remained helpless in the darkness. 

Those who seek the flesh become blind to the truth of God. Those who seek the truth of God must become blind to the things of the flesh. There are none are so blind as those who will not see. Those who love the darkness (the lie) refuse to see the light (truth). Those who walk by the flesh will never want to deny it. These blind men caught a glimpse of the light and were not going to miss their opportunity to lay hold. They cried out in faith, going against the flesh and will of man. They were rejecting the darkness with its lies and bondage. 

The interesting thing in this account is that the blind men could see and the crowd were blind – a paradox. The crowd tried to prevent the blind men from meeting Jesus (the answer to their needs) and thus keep them in the darkness. Luke 11:35, “Take heed therefore that the light which is in thee be not darkness.” The crowd could see Jesus, but not their great personal need for Him. The blind men could not see Jesus, but realized their great personal need for Him.

The blind men wanted a complete “change” in their lives. They did not want to be without sight ever again. In other words they wanted to completely forsake their old life of blindness – never to be sought again (Lk 9:62, Gal 2:18). They cried out to Jesus for healing and “change” – deliverance from their present condition. Similarly, man has sinned against God and walks in darkness. We must cry out to God for deliverance (redemption) from this present darkness in order to come to His light (Jn 3:19-21). 

Jesus offers “light” which is the “truth” - that ye should shew forth the praises of him (Jesus) who hath called you out of darkness into his marvellous light (1 Pt 2:9). We must come out of the darkness which is Satan’s lie (says you can transgress God’s will and ye shall not surely die and you can walk in your will as a god, Gen 3:4-5). You must come out of the darkness or your old life of transgressions against God, which is sustained through seeking the lusts of the flesh. 

The power of darkness is through the lust of the flesh. You must be willing to totally forsake the old life for the new life Christ offers (Rm 6:6, Eph 4:22, Col 3:9). You must be “born again” as a new creature in Christ Jesus – the old is gone and all things are become new (Jn 3:3, 7, 2 Cor 5:17).

The blind men cried unto the Lord. Jesus responded: “What will ye that I shall do unto you?” They say unto him, Lord, that our eyes may be opened. These men wanted to forsake their blindness by gaining sight. Similarly we must cry out to God that our eyes (understanding) may be opened to God’s truth. We must forsake our darkness, which is found in the devil’s lie in order to obtain. 

The truth can only be received when the lie is first rejected. No lie is of the truth (1 Jn 2:21). Further the truth can only be grasped when one walks therein. Jesus was undeniably walking the truth for all to see. No one could accuse Christ of sin, for He perfectly obeyed God (Jn 8:46). Jesus says, “come, follow Me.” Jesus touched the blind men’s eyes: and immediately their eyes received sight, and they followed him.” When Christ lifts our blindness and gives understanding to His truth, we must “follow” Him. We receive sight (truth) and then follow. We walk as Jesus walked (1 Jn 2:6)! Colossians 2:6, “As ye have therefore received Christ Jesus the Lord, so walk ye in him.” 

You cannot relate to, receive or “know” the truth any other way. There are no casual observers in Christ’s kingdom – only active participants. Jesus said: John 10:27, “My sheep hear my voice, and I know them, and they follow me.” AND John 12:26, “If any man serve me, let him follow me; and where I am, there shall also my servant be: if any man serve me, him will my Father honour.” Christ leads and we just follow. Matthew 10:24, “The disciple is not above his master, nor the servant above his lord. It is enough for the disciple that he be as his master, and the servant as his lord…” 

How do we follow? Christ said it like this: Luke 9:23, “And he said to them all, If any man will come after me, let him deny himself, and take up his cross daily, and follow me (also Mt 16:24, Mk 8:34, 10:21).” We start by denying “self” to obey the commands of our Lord. We next take up our cross daily. This is the path to dying to the flesh. The things of “self” and the flesh must be nailed to the cross – every high thing in your life that exalteth itself above the knowledge of God (2 Cor 10:5). 

To walk that path of the cross spells doom to the flesh. This is a very narrow path of no return (Jn 7:14). Jesus took up His cross and gave Himself wholly to the complete will of God. We take up our crosses and give “self” completely to the will of Christ. Jesus further stated: Matthew 10:38, “And he that taketh not his cross, and followeth after me, is not worthy of me.” AND Luke 14:27, “And whosoever doth not bear his cross, and come after me, cannot be my disciple.” Jesus is saying that you must be like Him and conform to His image to enter the kingdom of God (Lk 6:40, Rm 8:28-29, 2 Cor 3:18, 4:10-11, Gal 3:27, Eph 4:13, 15, Col 1:20, 3:10, Heb 13:21). 

What is Jesus’ image? God hath in these last days spoken unto us by his Son: Hebrews 1:3, “Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high.” Jesus is the exact image of God. Christ said: “he that hath seen me hath seen the Father (Jn 14:9).” Jesus further stated: John 10:30, “I and my Father are one.” 

What was God’s original intent for man? Genesis 1:27, “So God created man in his own image, in the image of God created he him; male and female created he them.” Man fell from God’s image by following the devil in his lie. Man took on the image or nature of the devil and dwelt in darkness. We must now abide in Christ and be conformed to His image and be reconciled back to God. All of this is only accomplished by “following” Jesus in “the way” (Jn 14:6). 

To obey Christ, we must disobey “self” or the flesh. You must follow Christ and conform to His image and not tell Jesus to follow you and conform to your image. One must decrease that the other may increase (Jn 3:30). Who shall prevail in your life?

Jesus did the will of God and to enter into the kingdom of heaven we must also (Mt 7:21). Matthew 10:39, “He that findeth his life shall lose it: and he that loseth his life for my sake shall find it (also Mt 16:25, Mk 8:35, Lk 9:24, 17:33, Jn 12:24-25).” Finding your life is living for “self” – what you want, desire or lust after. Those who live for self ultimately lose their life to the second death. Losing your life is dying to “self” – dying to the things of the flesh and this world. Those who die to self now for the sake of obedience to Christ will gain eternal life – this God has promised (1 Jn 2:25, Ti 1:2, Js 1:12).

Jesus had compassion on them, and touched their eyes: and immediately their eyes received sight. Compassion is pity or commiseration toward others. Commiseration is sympathetic (corresponding feeling of regret) suffering of pain or sorrow for the afflictions or distresses of another. A further way to define compassion is a mixture of love and sorrow. This is to grieve or be sad at the loss of any good and sacrifice self for another’s benefit. 

Man has greatly dishonored God by disregarding the Lord’s way. Even so, God forbears the injuries of man (for now) and is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance (2 Pt 3:9). The blind men reached out in repentance toward Jesus crying for mercy. The Lord has compassion on such in their suffering and distress. We forsake our way (the way of self), and return unto the LORD, and he will have mercy on us (Is 55:7). 

Repentance is doing an “about face” and going the other direction – toward God rather than away from Him. Psalms 86:5, “For thou, Lord, art good, and ready to forgive; and plenteous in mercy unto all them that call upon thee.” AND Psalms 86:15, “But thou, O Lord, art a God full of compassion, and gracious, longsuffering, and plenteous in mercy and truth (also Ps 103:8).” The blind men called upon Christ and He had compassion and mercy toward them. For with the LORD there is mercy, and with him is plenteous redemption (Ps 130:7). No one will approach unto God exalted in their flesh (prideful). The Lord will be found by those who deny the flesh and reach beyond it (meekness). 

Redemption is the act of saving one from sin (Mt 1:21, 1 Jn 3:5). Sin is iniquity and unrighteousness, which is transgressing the will of God. Jesus touches our eyes and gives us truth to the intent that we will “follow” Him. Jesus was “doing” the will of God, which is the foundation of truth. Jesus redeems us from sin by leading us in the truth such that we are no longer transgressing the will of God, but obeying and performing the will of God. Christ rescues or salvages us from the darkness of seeking our own will (and thus transgressing God’s will) and leads us into the light (truth) to perform God’s will. 

In other words, Jesus leads us to restoration to be what man was intended to be before the fall in Eden. Man must surrender in love and obedience to the absolute will of God – this is truth. Man must come out of the darkness or lie which has man obeying the lusts of his flesh – his own way (Pv 21:2). Jesus came to destroy the works of the devil, which is his great lie (1 Jn 3:8). Christ destroys Satan’s works by leading us out of the darkness (the lie) and into the light (truth). We must become blind to the flesh and things of man that we may see the truth of God.

Conclusion

Jesus made a way where there was no way – a very narrow way (Jn 7:14, 14:6). This way is traveled through self denial as you yield and obey the direction of another. The path is there, who will follow? What is the cost? Yes, we must first count the cost (Lk 14:28-33). Following on the narrow path will cost you your old life and a forsaking of all (Mt 19:21, Lk 14:33, 18:22, 2 Cor 5:15-17). 

The Lord is longsuffering and patient toward you and has plenty of forgiveness and mercy. To receive what the Lord graciously gives, you must forsake the darkness. You must die to self – your way. You must come out of the darkness and into the light. The blind men received Jesus’ truth and followed Him. This is God’s requirement for each of us. We must now reach for that cross and follow in that very narrow way. There are none so blind as those who will not see. May the Lord grant you the ability to see.

1 Corinthians 13

In 1 Corinthians 13, (pasted at end) we find one of the most beautiful and familiar chapters in the Bible. This chapter is typically read at weddings and anniversary celebrations. It has even been set to music. Yet, this was never the original intent. Instead, Paul was writing a rebuke to a dysfunctional church for their abuse of the spiritual gifts. Typically though, this understanding is often ignored. Consequently, I wonder if most Christians have truly pondered the deeper meaning of this passage. Have we heard this Scripture so often that we no longer think about what the words mean? I would suggest that if we ignore the context of this chapter we are in danger of missing its major impact.2

In 1 Corinthians 13, Paul will argue that love is an action, not an emotion. The kind of love Paul will talk about is seen, experienced, and demonstrated. This is contrary to our culture that honors personal feelings above almost everything. We do what we want when we want because we “feel” like it. And if we don’t “feel” like it, we don’t do it. But as I study this passage, I am struck by the complete absence of any stress on personal feelings. Hence, if love is an action, not an emotion, we need to study what God has to say about love. We need to know what love is and what it looks like when it is lived out in the church.3 In these thirteen verses, Paul provides three distinctions of love.


I. Love is greater than any spiritual gift (13:1-3). In these three verses, Paul mentions six spiritual gifts: tongues, prophecy, knowledge, faith, giving, and martyrdom. The first four gifts are listed in 12:8-10. The gift of giving is among those mentioned in Rom 12:8. Martyrdom does not occur anywhere else as a spiritual gift, but by its association with the other five gifts here, we can add it to the spiritual gifts God gives to His church.4 Paul kicks off 13:1 with the gift of tongues when he writes, “If I speak with the tongues of men and of angels, but do not have love, I have become a noisy gong or a clanging cymbal.” Some Bible students seem to have missed Paul’s point here and have interpreted him as speaking merely of eloquence in human speech, but clearly he is referring to the gift of tongues. After all, the last gifts mentioned in chapter 12 are tongues and the interpretation of tongues. And those same gifts are the main topic of chapter 14. It is quite logical, then, that Paul begins the intervening chapter by discussing tongues. The use of tongues that Paul is speaking of here is the gift of speaking a private prayer language.5 Paul says you can speak in tongues all you want, but if you don’t have love you are merely making a lot of noise.

In 13:2-3, Paul mentions five more spiritual gifts when he writes, “If I have the gift of prophecy, and know all mysteries and all knowledge; and if I have all faith, so as to remove mountains, but do not have love, I am nothing. And if I give all my possessions to feed the poor, and if I surrender my body to be burned, but do not have love, it profits me nothing.” Prophecy refers to the ability to declare God’s truth in a powerful, life-changing way. Knowledge involves the deep understanding of the Word of God. Faith is the unique ability to trust God for great things. These three gifts are all from the Holy Spirit, and yet without love the person who has them is “nothing.” Verse 3 poses a problem because it asks us to ponder activities that we automatically consider noble. Giving to the poor is a good thing to do. And dying for your faith in Christ is the ultimate sacrifice. But as good as these things are, without love they do you no good. Paul declares that the greatest expression of spirituality is love. We could summarize these three verses like this: Without love…I say nothing, I am nothing, and I gain nothing.

Clearly, we must have love when we are exercising our spiritual gifts. So stop for just a moment and reflect on your spiritual gifts and your ministry in the local church. Do you do what you do out of genuine love for people? Or do you serve out of a sense of obligation? Do you serve because of the satisfaction you derive from ministry? Do you minister because you like honing your skills? Although no one has perfectly pure motives, we ought to be seeking to grow in our love quotient. Paul says that love is an action, not an emotion; therefore, we need to put feet to our love.

[After talking about the importance of love, Paul now will discuss how love behaves.]

II. Love is expressed by supernatural responses (13:4-7). Love is a word that can only be properly defined in terms of action, attitude, and behavior. Paul has no room for abstract, theoretical definitions; instead, he wants us to know what love looks like when we see it. Thus, he paints fifteen separate portraits of love. Yes, that’s right: in the space of four short verses Paul uses fifteen verbs, all of which have “love” as their subject. Our contemporary definition of love is that it is an emotion or a feeling—we love our jobs, we love football, we love pizza. In the biblical definition of agape, love acts, for love is an action, not an emotion.6 Verse 4 begins by summarizing the unselfish nature of love.

1) Love is patient. The Greek language has several words for “patience.” One signifies patience with circumstances while another is used only in reference to patience with people.7 The Lord knows we need both kinds of patience, but it is this second word that is found here. The KJV renders this word “long-suffering.” I like this! Paul seems to be saying that love doesn’t have a short fuse. It doesn’t lose its temper easily. A person who exercises agape love does not lose patience with people. Love never says, “I’ll give you just one more chance.” Love is patient.

The longer that I am in pastoral ministry, the easier it is for me to be patient with others. With every passing year, I recognize more fully that I sin against God and others. As God humbles me with my own sinful shortcomings, I find it easier to exercise greater patience with others. Loving people are willing to tolerate the shortcomings of others because they know they have faults too. As you mature do you feel more and more patient or do you feel you are growing more and more crotchety? God wants you and me to grow in patient love for those whom we minister to and with.

2) Love is kind.8 Patience must be accompanied by a positive reaction of goodness toward the other person. Kindness, however, is not to be equated with giving everyone what he or she wants. Sometimes love must be tough. In the context of the church, kindness may mean forcing an addict to go through the hell of withdrawal. Kindness may mean saying no to a spoiled child. Kindness may mean reporting a crime committed by a friend. Kindness means to withhold what harms, as well as give what heals. Love is kind, but often tough.9 Paul followed the two positive expressions of love with eight verbs that indicate how it does not behave.10

3) Love is not jealous.11 Jealousy implies being displeased with the success of others. Yet, true love desires the success of others. The best way to cure envy is to pray sincerely for the one of whom you are jealous. To pray for him or her is to demonstrate love, and jealousy and love cannot exist in the same heart.

4) Love does not brag. The root word for “brag” in Greek is very picturesque and is closest to our English word, “wind-bag.”12 Love is not an egotistical blowhard. Love is not big-headed but big-hearted. This means the more loving you become, the less boasting you need to do. The greater your spiritual gifts, the less prone you should be to brag. After all, the gifts you have been graciously given are from God. When you and I brag, we are demonstrating our insecurity and spiritual immaturity. Paul states that bragging is the converse of biblical love. Hence, we should pursue Christ so that we will be humble before Him and others.

5) Love is not arrogant.13 The term “arrogant” refers to a grasping for power. It is more serious than bragging, which is only grasping for praise. Arrogant people push themselves into leadership, using people as stepping-stones, and always consider themselves exempt from the requirements on mere mortals. Arrogance disrespects others and carries a distain for others. God calls us to serve others and be gracious toward them.

6) Love does not act unbecomingly.14 This word is best translated “rude.” There are some Christians who seem to take delight in being blunt, justifying it on the grounds of honesty. They will say, “I’m just telling it like it is.” But love doesn’t always tell it like it is; it doesn’t always verbalize all its thoughts, particularly if those thoughts don’t build others up. There is a graciousness in love which never forgets that courtesy, tact, and politeness are lovely things.

7) Love does not seek its own. Love is the very antithesis of insisting upon one’s own rights. Needless to say, this is a rare quality today. Ours is a society in which self-seeking is not only tolerated, it is even advocated. You can go to any bookstore and pick up titles like, Winning Through Intimidation, Looking Out for Number One, or Creative Aggression. But a self-absorbed narcissistic person cannot act in love. Love is not possessive, demanding, stubborn, or dominating. Love does not talk too much but listens as well. Love does not insist on its own way.15 It is always willing to defer to others.

8) Love is not provoked. Love is not given to emotional outbursts, is not exasperated by petty annoyances, and refuses to let someone else get under one’s skin. But, you say, when someone else provokes me, it’s not my fault. Yes it is. We don’t have to get irritated, and if we were exercising love, we wouldn’t. One English version translates this virtue, “Love is not touchy.” Do you know people who are so quick to take offense that you have to handle them with kid gloves? You try to avoid talking to them and when you can avoid it no longer, you carefully measure every word you say to make sure that you say exactly what you mean. But still the person seizes upon something and twists it to make you look bad. That kind of person knows nothing of agape love, for love is not touchy.

9) Love does not take into account a wrong suffered. Paul uses the normal word here for bookkeeping. Love does not keep a ledger of evil deeds. It doesn’t write down each injury done and keep the account open to be settled someday. I know some people who are accomplished bookkeepers in regard to injuries sustained. Love doesn’t hang on to reminders of wrongs. Who are you keeping a book on? Are there some ledgers you need to go home and toss in the fireplace?

10) Love does not rejoice in unrighteousness. One of the reasons I detest watching the news is that the bulk of stories concern people’s misfortunes and misdeeds. There is something in our human nature which causes our attention to be drawn to murder trials, FBI probes, natural disasters, and human tragedies. Love is not like that. Love takes no joy in evil of any kind. It takes no malicious pleasure when it hears about the inadequacies, mistakes, and sins of someone else. Love is righteous. Now, after eight sobering negatives come five glorious positives:

11) Love rejoices with the truth. When I was in seminary, I studied an ethical system Joseph Fletcher labeled Situation Ethics. Fletcher taught that any action—whether lying, adultery, or even murder—can be moral if it is done in love. However, I would argue that if an action does not conform to the truth of God’s Word, it can’t be done in love. Truth and love go together like hand in glove. Truth must make our love discriminating, and love must make our truth compassionate and forgiving. If our actions are in accord with agape love, we will always welcome biblical truth, never resist it.

12) Love bears all things. The phrase “bears all things” comes from a Greek word meaning to cover something. It is related to the word for roof—a covering that offers protection from the hostile elements. 1 Peter 4:8 says that love covers a multitude of sins. That is precisely the meaning here. Love protects other people. It doesn’t broadcast bad news. It goes the second mile to protect another person’s reputation.16

There are two very relevant applications: First, love doesn’t nitpick. It doesn’t point out every flaw of the ones you love. Second, love doesn’t criticize in public. This is perhaps Paul’s primary meaning. Love doesn’t do its dirty laundry for the entire world to see. That’s why I cringe whenever I hear a husband humiliating his wife in public or a wife making snide remarks about her husband. I always think, if they do that in public, what do they do in private? As a friend of mine once told me, “There are many times in my life when I’ve been sorry I opened my mouth. But there has never been a time I’ve been sorry I kept silent.” When it comes to needless criticism of other people, that’s excellent advice.

13) Love believes all things. Love is always ready to allow for extenuating circumstances, to give the other person the benefit of the doubt, to believe the best about people. Many of us have developed a certain distrust of people because of negative experiences. We have heard stories about how the person who stopped to help a motorist in distress was robbed or even murdered. We have been warned never to loan money to someone without a legal document guaranteeing repayment, even if the other guy is a Christian. But there are worse things than gullibility–namely suspicion and mistrust. Love always trusts. It is also useful to remember that even in a court of law the accused person is always “innocent until proven guilty.” Love says, “I am willing to wait for the evidence to come in before making my decision. I choose to give you the benefit of the doubt as long as there is reason to do so.” Some of us treat our loved ones in nearly the opposite way: “You are guilty until you prove you are innocent.”

I do not tire of repeating that people tend to become what we believe them to be. They either live up to or down to your expectations. If you treat a man as trustworthy, he will strive to prove himself worthy of your trust. If you tell a child, “Take a big swing. You can hit that ball,” he’ll go to the plate and swing like Babe Ruth. If you treat your wife as if she is the most beautiful woman in the world, she will be transformed before your very eyes. That’s what Jesus did. To vacillating Simon, He said, “You are a rock.” To a prostitute, He said, “Your sins are forgiven.” To a woman caught in adultery, He said, “Neither do I condemn you. Go and sin no more.” It is the simple power of believing the best and not the worst about people.

14) Love hopes all things. The third phrase in 13:7 tells us that love “hopes all things.” This is simply a step beyond believing. The meaning is something like this: There are times in life when you face situations so difficult that faith is not possible. You would gladly give the benefit of the doubt but there is none to give. You search for the silver lining but the angry clouds overhead have no silver lining. Love has a positive forward look. Paul is not here advocating an unreasoning optimism, which fails to take account of reality. Nor is he just teaching the power of positive thinking. But he is suggesting that love refuses to take failure as final, either in oneself or in someone else. Love never gives up on people. And the reason the believer can take such an attitude is that God is in the business of taking human failures and producing spiritual giants out of them. And He can do it with you or your child or that impossible kid in your S.S. class. Of course, “always hoping” doesn’t mean that we sit back and just watch God do His thing. Rather it means that we get actively involved in the process as He molds the future according to His perfect plan. Love hopes and expects the best. Love never loses faith in other people and gives up on them but remain faithful to them, in spite of their shortcomings.

15) Love endures all things. The word “endures” is a military term that means to hold a position at all costs, even unto death, whatever it takes. The battle may be lost but the soldier keeps on fighting to the very end. The word pictures an army surrounded by superior forces, being attacked and slowly overwhelmed on every side. One by one your comrades fall at your side. Through the noise of battle comes one final command: “Stand your ground, men. And if necessary, die well.” So love holds fast to people it loves. It perseveres. It never gives up on anyone. Love won’t stop loving, even in the face of rejection. Love takes action to shake up an intolerable situation. Love looks beyond the present to the hope of what might be in the future.

No one can have a totally happy conscience after reading through these fifteen expressions of love.17

We are the opposite of 13:4-7 on every point.18 However, this love list defines God’s gift of Himself in Jesus Christ. If you go back through these verses and everywhere you find the word “love” substitute the word “Christ,” all these statements will still be true. The kind of love being described is love that has its source in God, and as we look at each of the phrases it becomes obvious that we’re defining a lifestyle that really is beyond our human reach. It is absolutely impossible unless we abide in Christ and ask Him to live His supernatural love in and through us. If you have never believed in Jesus Christ as your Savior, will you do so today? Not only will He give you the gift of His eternal love, but He will allow you to love the way God intended.

[Love is greater than any spiritual gift and love is expressed by supernatural responses. Now we will see that…]

III. Love is an eternal gift (13:8-13). In these final six verses, Paul will discuss the temporary nature of the spiritual gifts and the eternal nature of love. In 13:8, Paul talks about the temporary nature of gifts when he writes, “Love never fails; but if there are gifts of prophecy, they will be done away; if there are tongues, they will cease; if there is knowledge, it will be done away.”19 When Paul says, “Love never fails,” he means love never ends. The synonym for this expression is “love abides” in 13:13. These phrases serve to bookend this final section where Paul argues that the spiritual gifts will be done away with one day.

The reason that spiritual gifts like prophecy and tongues will come to an end is revealed in 13:9-10. Paul writes, “For we know in part and we prophesy in part; but when the perfect comes, the partial will be done away.” Paul explains that we are limited in our understanding, but this will not always be the case. A time of perfection is coming! The “perfect” refers to the returning of Christ.20 When we recall that 1:7 pointed out the ongoing role of the gifts until the return of Christ, there can be only one possible interpretation of “perfection”—it is the life in the world to come, after Jesus reappears on earth.

Paul explains himself further in 13:11-12: “When I was a child, I used to speak like a child, think like a child, reason like a child; when I became a man, I did away with childish things. For now we see in a mirror dimly, but then face to face; now I know in part, but then I will know fully just as I also have been fully known.” Paul explains that our understanding of God is indirect in this life. He uses two analogies: childhood and a mirror.21 In using the analogy of childhood, Paul is not suggesting that those who speak in tongues are childish and immature. Rather, he is adopting an eternal perspective and simply saying that there will come a time when the gifts of the Spirit will no longer be necessary.22

The analogy of the mirror implies that our visibility of Christ is indirect. In other words, Paul is comparing the nature of looking in a mirror to the relationship we will enjoy with Jesus when we see Him “face to face.”23 I enjoy looking at pictures of people, but if I had my choice I would prefer to spend time with the people that I am looking at in photo albums.

Paul concludes this chapter in 13:13 with these words: “But now faith, hope, love, abide these three; but the greatest of these is love.”24 For all eternity, we will enjoy these three attributes. We will experience God’s incredible love, we will experience a deep love for God, and we will love one another with a perfect love. We will also continue to have “faith” in the Lord for all eternity. But what about “hope?” What could possibly be the meaning of hope when we are in an eternity that has no pain or tears or sorrow? Will we hope for better days? Obviously not! There is one nuance behind “hope” that is applicable here, namely, a meaning of hope that is synonymous with “trust.”25 In eternity, we will continue to trust in God’s goodness in our lives and in His provisions for us. Hope in this sense “abides” or “remains,” as do faith and love. But the greatest of these is love, for love covers not only what we experience in our relations to others and to God, but what we experience from God Himself.

Today, how will you grow in your love for others? First, I would suggest that you cannot become the loving person you desire to be apart from a loving and vibrant relationship with God. This love relationship must be cultivated first and foremost. You strive to love your family, neighbors and coworkers. Once you have accomplished this, you will be able to better love the world around you. God has called us to love people. Jesus said that all people will know we are His disciples by the love that we have for one another (John 13:34-35).

1 Corinthians 13:

1Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal.

² And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing.
³ And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing.
⁴ Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up,
⁵ Doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil;
⁶ Rejoiceth not in iniquity, but rejoiceth in the truth;
⁷ Beareth all things, believeth all things, hopeth all things, endureth all things.
⁸ Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away.
⁹ For we know in part, and we prophesy in part.
¹⁰ But when that which is perfect is come, then that which is in part shall be done away.
¹¹ When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things.
¹² For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.
¹³ And now abideth faith, hope, charity, these three; but the greatest of these is charity.

Scripture Reference

1 Corinthians 13:1-13

Galatians 5:22-23

Ephesians 4:26, 32

Colossians 3:12-17

1 Peter 3:8; 4:8

Luke 7:36-50

Luke 10:30-37

² “To some extent the chapter can stand on its own, but its full richness comes out only when we interpret it in its biblical context.” Verlyn D. Verbrugge, “1 Corinthians” in the Revised Expositors Bible Commentary (Grand Rapids: Zondervan, forthcoming).

³ Ray Pritchard, “Why Love Has a Bad Memory” (1 Cor 13:4-6): http://www.keepbelieving.com/sermons/read_sermon.asp?id=14.

⁴ Verbrugge, “1 Corinthians.”

⁵ In Acts 2 on the Day of Pentecost the gift of tongues was obviously the ability to speak in a human language which the speaker had never learned, and I believe that was true each time the gift of tongues was used in the book of Acts. But 1 Corinthians seems to be talking about an ecstatic prayer language. Look, for example, at 14:2: “For anyone who speaks in a tongue does not speak to men but to God. Indeed, no one understands him; he utters mysteries with his spirit.” We will be addressing that passage in more detail in January, but for now please note how perfectly 13:1 fits into this interpretation. If chapter 12 refers to the gift of speaking human languages one has never learned, and if chapter 14 refers to the gift of a heavenly language, then it only makes sense that right in the middle of those two chapters the Apostle would say, “If I speak in the tongues of men and of angels and have not love, I am only a resounding gong or a clanging cymbal.”

⁶ Certainly every expression in the Bible that refers to God’s love shows God in action; in love He sent His Son to be our Savior and our Redeemer (e.g., Rom 5:8).

⁷ The words are hupomone and makrothumeo respectively.

⁸ In Rom 2:4 Paul said it was the kindness of God exercised toward us that led us to salvation, and our love toward people will act just as purposefully and consistently.

⁹ Michael P. Andrus “What Is Greater than the Greatest of Spiritual Gifts?” (1 Cor 13:1-4): unpublished sermon.

¹⁰ The first five of these marked the Corinthians, as we have seen. They were envious (cf. 3:3; 4:18), boastful (ostentatious; 3:18; 8:2; 14:37), proud (4:6, 18-19; 5:2; 8:1), rude (7:36; 11:2-16) and self-seeking (10:24, 33). Thomas L. Constable: Notes on 1 Corinthians: 2007 edition: http://www.soniclight.com/constable/notes/pdf/1corinthians.pdf, 144.

¹¹ The verb zeloo was used in a positive sense in 12:31a (“desire”), but it can also have a negative sense of being jealous and envious.

¹² This is the only location in the NT for the Greek word “brag” (perpereuomai).

¹³ The verb for “arrogant” (phusioo) has been used several times in this letter as Paul chided the Corinthians for their arrogance (4:6, 18, 19; 5:2; 8:1).

¹⁴ The word group reflected in aschemoneo is used elsewhere in the NT with sexual overtones (Rom 1:27; 1Cor 7:36; 12:23; Rev 16:15). In 1 Cor 14:40, Paul used an adjective derived from the same Greek root to appeal for proper behavior in the worship service.

¹⁵ Michael P. Andrus, “Love Never Fails” (1 Cor 13:6-13): unpublished sermon notes.

¹⁶ See BDAG s.v. stego 2 “to keep confidential, cover, pass over in silence.”

¹⁷ After writing a commentary on this incomparable chapter, Leon Morris observed that he sensed that “clumsy hands have touched a thing of exquisite beauty and holiness.” Leon Morris, The First Epistle of Paul to the Corinthians: Tyndale New Testament Commentaries (Grand Rapids: Eerdmans, [1958] 1990), 90.

¹⁸ Michael Eaton, Preaching Through the Bible: 1 Corinthians 10-16 (Kent, England, 2000), 71.

¹⁹ The fact that 12:8 begins a new subsection within the paragraph, and does not go strictly speaking with 12:4-7, is indicated by the repetition of he agape (cf. he agape in 12:4).

²⁰ Paul uses teleios to refer to this period (cf. 1 Cor 1:8; 15:24). Perhaps one problem with this view is the fact that the gifts of prophecy and knowledge do seem to continue into the millennium after Christ returns (cf. Isa 11:9). But, the “partial” is a focus on what the gifts produce, not the gifts themselves. In the Millennium, they probably function in a complete way, not partial, with the result that such an objection poses no real problem.

²¹ Gordon D. Fee, The First Epistle to the Corinthians: The New International Commentary on the New Testament (Grand Rapids: Eerdmans, 1987), 648.

²² See also David E. Garland, 1 Corinthians: Baker Exegetical Commentary on the New Testament (Grand Rapids: Baker, 2003), 623.

²³ The NET Study notes suggest, “The word ‘indirectly’ translates the Greek phrase en ainigmati (“in an obscure image”) which itself may reflect an allusion to Num 12:8 (LXX ou di ainigmaton), where God says that he speaks to Moses ‘mouth to mouth [= face to face]…and not in dark figures [of speech].’ Though this allusion to the OT is not explicitly developed here, it probably did not go unnoticed by the Corinthians who were apparently familiar with OT traditions about Moses (cf. 1 Cor 10:2). Indeed, in 2 Cor 3:13-18 Paul had recourse with the Corinthians to contrast Moses’ ministry under the old covenant with the hope afforded through apostolic ministry and the new covenant. Further, it is in this context, specifically in 2 Cor 3:18, that the apostle invokes the use of the mirror analogy again in order to unfold the nature of the Christian’s progressive transformation by the Spirit.”

²⁴ These three eternal elements: faith, hope and love are superior to all other desirable things, and they are very often linked together in the NT (Rom 5:2-5; Gal 5:5-6; Eph 4:2-5; Col 1:3-5; 1 Thess 1:3; cf. Heb 6:10-12; 1 Pet 1:21-22).

²⁵ Verbrugge writes, “ For example, when Paul says in Acts 23:6, ‘I stand on trial because of my hope in the resurrection of the dead,’ he is speaking of a doctrine that he firmly adheres to and trusts in—that God is the sort of God who can raise the dead. Moreover, in Romans 5:5, ‘hope’ is the last element in a chain of developing Christian character, about which Paul concludes, ‘And hope does not disappoint us, because God has poured out his love into our hearts by the Holy Spirit.’ The background to this verse is Psalm 22:5, where the psalmist David, in intense pain, is looking back at the history of Israel and remembering that ‘they [their fathers] cried to you [God] and were saved; in you they trusted and were not disappointed.’ The verb the NIV translates as “trusted” is elpizom (GK 1827) in the Septuagint, the Greek translation of the OT; this verb is related to the noun elpis. There are, in fact, many references in the psalms that call believers to ‘hope in God’—a call that is synonymous with ‘trusting’ in God—and the verb normally used is elpizom (see, e.g., Pss 42:5, 11; 43:5; 119:114; 130:5; 131:3). The noun elpis itself is used in the sense of ‘trust’ in Psalm 146:5. Verbrugge, “1 Corinthians.”

Article source

Easter

It is human nature, for a person to despise knowledge that shows they have been wrong. The foolish person does not enjoy being corrected. He wants only to entertain his own thoughts.

Ancient King Solomon said it this way.....
A fool hath no delight in understanding, but that his heart may discover itself [Proverbs 18:2]

Let's not be the foolish ones.  Let's look at God's point of view, before moving on.

Take heed to thyself that thou be not snared by following them, after that they be destroyed from before thee; and that thous enquire not after their gods, saying, How did these nations serve their gods? even so will I do likewise. [Deuteronomy 12:30]

Thou shalt not do so unto the LORD thy God: for every abomination to the LORD, which he hateth, have they done unto their gods; for even their sons and their daughters they have burnt in the fire to their gods. [Deuteronomy 12:31]

The Easter celebration came from these people. Pagan nations that worshipped the gods of fertility and nature such as Ishtar and Astarte, various names for the Chaldean Queen of Heaven.

Vines Complete Expository Dictionary of Old and New Testament Words, says this:  "The term 'Easter' is not of Christian origin. It is another for of Astarte, one of the titles of the Chaldean goddess, the queen of heaven."

She is mentioned by that title in the Bible in Jeremiah 7:18 and 44:17-19, 25 and referred to in 1 Kings 11:5, 33 and 2 Kings 23:13 by the Hebrew form of her name Ashtoreth.

Easter was very different from the Old Testament Passover or the Passover of the New Testament as understood and practiced by the early Church based on the teachings of Jesus Christ and the apostles.

Easter was a pagan festival originating in the worship of other gods, and was introduced much later into an apostate Christianity in a deliberate attempt to make such festivals acceptable.

Human beings replaced the symbolism of the biblical Passover with Easter eggs and Easter rabbits, pagan symbols of fertility. These symbols demean the truth of Christ's death and resurrection.

Notice what The Encyclopedia Britannica says about this transition:
"There is no indication of the observation of the Easter festival in the New Testament, or in the writings of the apostolic Fathers... The first Christians continued to observe the Jewish festivals, though in a new spirit, as commemorations of events which those festivals foreshadowed..."

Easter, a pagan festival with its pagan fertility symbols, replaced the God-ordained festivals that Jesus Christ, the apostles and the early Church observed. But this didn't happen immediately.

Not until A.D. 325 - almost three centuries after Jesus Christ was crucified and resurrected was the matter settled. Regrettably, it was not settled on the basis of biblical truth, but on the basis of antisemitism and raw ecclesiastical and imperial power.

Jeremiah 7:17-18
The origin of hot-cross buns:
"Seest thou not what they do in the cities of Judah and in the streets of Jerusalem? The children gather wood, and the fathers kindle the fire, and women knead their dough, to make cakes to the queen of heaven, and to pour out drink offerings unto other gods, that they may provoke me to anger."

Easter correctly belongs to the Babylonian goddess it is named after - Astarte, also known as Ashtoreth or Ishtar, whose worship is directly and explicitly condemned in the Bible.

The ancient religious practices and fertility symbols associated with her cult existed long before Christ, and regrettably they have largely replaced and obscured the truth of His death and resurrection.

Easter eggs and bunnies are fertility symbols used in ritual worship of "other" gods.

Over 300 years after Christ, the "state" (Rome) declared that the pagan holidays were to be incorporated into Christianity. Anyone caught observing those days shown to ancient Israel by God, were to be persecuted. Sunday worship was enforced as well, as an act of the state.

Today, in America, there is suppose to be a separation of church and state.... even declared as such by our very Constitution!  However, our children in public schools, are expected to witness, even take part in, pagan rituals forced upon Christianity by an ancient Roman decree! Pagan festivals that are NOT allowed by the very God of Christianity!

If you are a teacher, or a school administrator who has wondered why certain parents do not allow their children to take part in Easter celebrations....... now you know.

An entire day is often set aside for such activities in our public schools. Often times, an entire week of Easter activities, in one form or another, is set aside to lead up to such a climax.

Is Easter celebration part of the Law of the Land, or not?  If not, they why is it listed as an UNEXCUSED absence, if out of conviction, a parent keeps their child out of school during such a state-forced, pagan festival?

Must a 21st century American citizen answer to 4th century Rome, or else suffer a penalty by not complying with the laws of the current state?

This educational tract is by C. Kenneth Rockwell, especially for use of all parents who have had to try to explain why they keep their children away from such Pagan-based observances.



this article inspired from video made by
http://kenrockwell.blogspot.com

Son of God Movie, critique

Son of God Movie  

Review and Critique By Justin Peters - March 2014

www.justinpeters.org 

Ten years after Mel Gibson’s movie, “The Passion of the Christ,” we have another blockbuster film portraying the second Person of the triune God.  This movie, “Son of God,” shares more in common with its predecessor than simply the main character.  Like “The Passion,”“Son of God” has Roman Catholics (husband and wife team of Mark Burnett and Roma Downey) as its producers and is being enthusiastically embraced and promoted by evangelicals.

Once it comes out on DVD, “Son of God” will be sold in many secular stores, and undoubtedly every Christian bookstore.  LifeWay Christian Stores, affiliated with the Southern Baptist Convention, is already selling a Bible study authored by Rick Warren based on the film. 1 Knowing that this movie is going to be the topic of considerable conversation for some time, I went to see it with pen and notepad in hand to be able to offer my biblical/theological reflections.

I am no film critic and so will not comment one way or the other about cinematography, acting, musical score, etc. as I have no knowledge much less any expertise in such matters.  This review will pertain to matters of historical and theological biblical accuracy.  I have seen the movie once and did my best to take notes on as much as I possibly could.  What follows is not – by a long shot – a comprehensive list of the problems with “Son of God” but does hit some of the more egregious ones.
 

Jesus to Peter: Let's Change the World!

The problems with the movie began with the very first scene.  The opening scene is that of Jesus calling Peter as his disciple.  The biblical account records Jesus calling both Peter and Andrew his brother at the Sea of Galilee followed shortly thereafter with James and John. 2  In the movie, it is only Peter who is called.  This is the first of what, I believe, are many nods to the Roman Catholic Church and its heretical theology. 3

The Jesus character, played by Diogo Morgado, waded out into the water toward Peter in his boat and Peter pulled him in.  Jesus said, “Just give me an hour and I will give you a whole new life” to which Peter replied, “Who says I want one?”  Jesus said “I’m giving you the chance to change your life.”  “What are we going to do?” asked Peter.  Jesus answered, “Change the world.”

Firstly, none of these statements is in Scripture.  The statement Jesus actually did make, “Come, follow me and I will make you fishers of men” (Matt. 4:19) was left out entirely.  Notice, too, the horizontal nature of the statements from the Jesus character in the film: “I’m giving you the chance to change your life” and “change the world.”  This reflects the entire tone of the film.  It is horizontally rather than vertically oriented.  Rather than focusing on the Person and work of Jesus reconciling sinful man to the righteous and holy God, the movie is focused on meeting people’s and society’s “felt” needs.  This is not surprising given that the men chosen by Burnett and Downey to be the film’s theological advisors are the seeker-sensitive Rick Warren and Word-Faith preachers Joel Osteen and T.D. Jakes, the latter of whom is anti-Trinitarian.4

In an interview Burnett and Downey did with Oprah Winfrey, the latter refers to the main character, Diogo Morgado, as “hot Jesus,” in reference to what some, apparently, believe to be his good looks.   5 As I watched the movie I was struck by how warm and fuzzy the Jesus character was.  Almost touchy-feely.  He struck me as, well, a hippie.  And so rather than referring to him as Jesus, which I am most uncomfortable doing, I will heretofore refer to him as Hippie Jesus.

Tax Collector and his Blessed Life Now

The ordering of events in this movie is the chronological equivalent of a game of Pickup Sticks.  The events of nearly every scene were either out of order or spliced together with portions of completely separate events.  The account of Matthew, the tax collector, being called (Matt. 9:9-13) is just one such example.  In the film Hippie Jesus calls Matthew to be his disciple.  As the scene closed, Hippie Jesus paraphrases the real Jesus’ statement from a totally separate event recorded in Luke 18:9-14, specifically, that of the Pharisee and the tax collector. 

The Bible records the unnamed tax collector (erroneously identified as Matthew in the film) as humbling himself, acknowledging his sin, and crying to God for mercy.  Jesus said of this man that he “went to his house justified” (Luke 18:14).  Hippie Jesus said of Matthew, “God blessed the tax collector, not the Pharisee.”  Not only is this a mangling and juxtaposition of biblical events, notice the horizontal bent.  The takeaway from the scene in the movie is not that the tax collector went away justified before a holy God as the real Jesus clearly stated, but that he was simply “blessed.”

Mary, Mary Bold and Daring

Mary Magdalene was prominently featured in the film.  She is depicted as being in the boat with the other disciples as Hippie Jesus calls Peter to walk on the water.  She rebukes and corrects the other male disciples (So much for the Apostle Paul’s Holy Spirit inspired directive of 1 Timothy 2:12).  She is at the crucifixion scene and is the only one brave enough to defend (Hippie) Jesus.  She is also the first at the scene at the empty tomb.  Seemingly her faith is stronger and she is bolder than anyone else – even the “first Pope” 6 Peter!                                                                                                       

   Lazarus – I’m Coming!
The scene of Jesus raising Lazarus from the dead was really odd.  Rather than standing outside of the tomb and calling Lazarus to come forth, our cinematic hero walks into the tomb with Lazarus, stands behind him, and kisses him on the head (which, to be honest, I found to be more than a bit  creepy).  Lazarus then opens his eyes, stands up, and hugs his sister, Martha.  The triumphant trio  proceed to walk out to greet the cheering crowd.

Nicodemus, pay your taxes.

The account of Jesus being questioned by the Pharisees and Herodians as to whether or not Jews should pay taxes to Caesar is recorded by all three synoptic gospels.  Jesus responded by calling them hypocrites. 7  In the movie, it is Nicodemas who asks Jesus the question.  Nicodemas?  Really?

Omniscient?  Not so much.

One of the oddities of this film is that on several occasions Hippie Jesus was surprised.  He seemed to have premonitions throughout the film of future events.  During his triumphal entry into Jerusalem, Hippie Jesus had a sudden and startling premonition of his coming crucifixion.  It was as if up until that moment he had no idea what lay ahead of him.  Nevermind that Matthew 20:17-19 records Jesus prophesying His own death specifically by crucifixion before His triumphal entry into Jerusalem recorded in the next chapter. 8 Hippie Jesus had another premonition, this one interrupting the Last Supper.  The meal which up to this point had been joyful and seemingly carefree was suddenly interrupted when

he had a vision of Judas betraying him into the hands of the Romans.  Judas then did so but did so reluctantly and only after Hippie Jesus talked him into it.  His final premonition came just before His arrest.  Peter assured Hippie Jesus that he would not fall away.  Greatly relieved, Hippie Jesus enthusiastically embraced him in gratitude.  His relief was short-lived, however, as during the embrace he had a premonition of his upcoming denial (pictured).

The portrayal of Christ being startled by these premonitions is not only adding to Scripture what is not there, but it also strongly insinuates that He was not omniscient.  This is an attack on the Second Person of the Triune God.  As the God-Man, Jesus retained all attributes of His deity even though He was incarnate.  All of God’s attributes are essential to His nature.  One of these attributes is His omniscience. To portray Jesus as lacking omniscience is to detract from the biblical doctrine of His deity.  Jesus affirmed His omniscience 9 in John 16:30-31.

Destruction of the Temple – a Bedtime Story

One of the more bizarre scenes in the movie is its portrayal of Jesus pronouncement of judgment on the Temple and its accompanying corrupt religion.  In Mark 13:1-2, Jesus walked out of the Temple and prophesied that “Not one stone will be left upon another which will not be torn down.”  This prophecy was literally and dramatically fulfilled in AD 70 when the Romans laid waste to Jerusalem and destroyed the Temple.

In the movie, Hippie Jesus is indeed walking out of the Temple, but as he makes this pronouncement of judgment he stoops down to a smiling 4 or 5 year old little girl and playfully pokes her in her tummy.  The juxtaposition of such a playful and lighthearted demeanor with what was in reality a very grave and serious pronouncement of coming judgment was truly surreal.

The Crucifixion – Robert Schuller Style

In the movie, Hippie Jesus is carrying his cross on the way to Golgatha.  As he progresses, his mother, Mary, falls down beside him in anguish. Hippie Jesus says to her, "Don't be afraid. Everything is possible with God."

Not only is this event foreign to the biblical record, it greatly diminishes the meaning of the cross.  Absent from the film is any mention of the heinousness and gravity of sin.  Any consequences of sin are portrayed as merely horizontal with no eternal perspective.  Hippie Jesus’ words to Mary in this scene instantly reminded me of Robert Schuller’s 10 theology of Possibility Thinking.  Schuller holds that the Gospel is not about receiving the imputed righteousness of Christ through repentance and faith but rather about enhancing one’s self-esteem.

Only Way to the Father?  Let’s Just Not Bother.

One of the distinguishing doctrines of biblical Christianity is that there is one Mediator between God and man, the Man Christ Jesus (1 Tim. 2:5) and that there is salvation in no one else (Acts 4:12).  This bedrock and non-negotiable truth is conspicuously absent from the Son of God movie.

After the resurrection but before their knowledge of it, Peter is portrayed as leading communion for the other disciples.  As Peter is breaking bread and saying, “This is my body which is broken for you,” (Nope, this isn’t in the Bible either – just in case you were wondering) Hippie Jesus appears behind him and says, “I am the way, the truth, and the life.”  Period.  Period!  He conveniently and oh-so pluralistically left out the true Jesus’ immediately following words, “No man comes to the Father but by Me” (John 14:6)

There could be no legitimate reason for leaving out such a clear statement of the exclusivity of Christ other than this exclusivity is one of the chief complaints against biblical Christianity.  The world says that it is not “loving” to make such exclusive claims to Truth when the biblical reality is that the most loving thing we can do is to tell people the Truth.  If Mark Burnett and Roma Downey love Jesus and people as they claim, then why did they not love them enough to tell them this?  Why did they not love, for example, Hindus enough to tell them that Jesus is not just another god to add to their many, but the only God through Whom they can be saved from eternal wrath?  It’s not like Mark and Roma did not know the next line.  They knew it.  They just chose not to include it.

If you truly want to show people love, tell them the truth.  If you want to show someone hatred, see that they are in error, know the truth, but say nothing about it.

Other Concerns

The above list is far, far from a comprehensive list of the biblical and theological errors of this film.  The account of the woman caught in adultery, the feeding of the 5000, Jesus reading from Isaiah 61, His instruction to “Turn the other cheek,” His statement regarding John the Baptist, the (partial) quotation of John 3:16, etc., etc. were all riddled with errors. There was literally not a single scene in the entire production that was without glaring issues.  Some will say that there is nothing wrong with taking artistic license in making a movie.  I would agree with that – depending upon the subject matter.

The Psalmist, David, says of God, “You have exalted above all things Your Name and Your Word” (138:2, ESV).  God has exalted His Name and His Word not above some things or many things - above all things.  It is simply not possible to overstate how seriously He takes them.  If someone wants to make a modern rendition of say, John Steinbeck’s The Grapes of Wrath or Herman Melville’s Moby Dick or any other work of secular literature, hey, I’m good with that.  Knock yourself out.

But that is not the case here.  The subject matter here is God’s full revelation of Himself to us, the God-Man Jesus Christ.  The Alpha and Omega.  The only Creator and Savior.  Dear ones, we are not at liberty to take artistic (and theological) license with such things.  They are too sacred.  Too holy.

Let’s suppose, for the sake of argument, that this movie had been produced not by New Age Roman Catholics 11 but rather by Bible-believing Christians and that the man playing the role of Jesus was the very best actor with the very best of intentions.  Let’s further suppose that we were to go see this movie in the theater and have Jesus Christ Himself walk in and occupy the seat next to us.  I cannot imagine a scenario in which after the closing credits rolled and the lights came back on that the real Jesus would say, “You know, that guy got it right.  He did real justice to Me, truly understands what I experienced, and accurately portrayed Me to a watching world.”  Can you?

It’s a Small World After All

Even if you’ve never been to Disney World, chances are you know the theme song to one of the park’s most well known and beloved attractions, “It’s A Small World.”  Chances are that simply by reading the above heading you have the song playing in your mind right now.  It is one of those songs that, once stuck in your head, is notoriously and irritatingly hard to get out.  Media is powerful.

One of the great dangers of this film is that for those who go into it thinking that they are about to view an accurate portrayal of the Son of God (this is, after all, how many evangelical celebrities have described it), for many of them, what they see becomes their picture of Christ.  For them Hippie Jesus is how they picture the real Jesus.  This is tragic and has, potentially, eternal consequences.

I tell people often in my preaching and teaching that it is not enough to believe in Jesus.  Jehovah’s Witnesses believe in Jesus.  Mormons believe in Jesus.  Even Muslims believe in Jesus.  The problem, though, is that they do not believe in the right Jesus.  We must believe in the right Jesus.  We must believe in the Jesus of the Bible.   We must trust in the finished work of the real Jesus on the cross and repent from sins in order to have the righteous wrath of God removed from and the righteousness of the risen Christ imputed to our accounts.  The Son of God film creates in our minds a different Jesus than the Jesus of the Bible.  It creates an image of a false god in our minds and, therefore, is perilously close to – if not outright – violating the second commandment (Exodus 20:4-6). If we trust in a different Jesus then we are trusting in a different gospel and a different gospel does not save (Gal 1:6-9).

Concluding Thoughts

Mark Burnett and Roma Downey claim that they desired to make a movie honoring the Son of God; but by distorting His character, taking Him out of context, and omitting His claims of exclusivity they have not honored Him at all. They have denied Him. Let’s keep in mind, though, that Burnett and Downey are New Age Roman Catholics and, as such, are not regenerate.  Their minds have been blinded by the god of this age (2 Cor. 4:4).  They cannot see what they cannot see.  God must reveal the Truth to them.  Let us pray for their genuine conversion.

12 Rick Warren went so far as to say of the film, “Skip church and go see it.  It is that important.” 13 Other notable “evangelicals” to praise the film include Andy Stanley, Bill Hybels, Max Lucado, Lamb and Lion Ministries and the American Family Association.  These men, at least in theory, should know better.  It is quite telling just how far the professing church – let alone society in general – has slid in its biblical literacy.  The theological bar has been so lowered for so long now that very few Christians see any problem with this movie whatsoever.  Many will undoubtedly read this article and think I am pharisaical for caring about the need for biblical fidelity.  I am not making an evaluation one way or the other about the sincerity of those who endorse it.  Sincerity, though, is not the issue.  Truth is the issue.

What is more troubling to me than the movie itself is that evangelical leaders who claim to believe in the authority and sufficiency of Scripture have so heartily endorsed it.  That Word-Faith preachers such as T.D. Jakes, Joel Osteen, and Paula White endorse it should be no surprise.  Though it certainly does not surprise me that Rick Warren endorsed it, he at least claims to be a preacher of the true Gospel.

About halfway through the film I began to wonder what my reaction would be if this had been a movie about my wife.  I began to wonder what my reaction would be if Kathy was the main character and she was misrepresented and her words distorted.  I would not have stood for it.  I would not have just remained silent.  Why, then, would I remain silent given that it was not my wife but my Savior being disparaged on the silver screen for the consumption of the undiscerning masses?  And so, I did not.

When the movie came to its merciful end and the lights came on, I stood up and turned to face the crowd (I was sitting at the front and so everyone was behind me).  I said, “Ladies and gentlemen, may I please have your attention?”  Every head in the theater turned and people stared at me.  I went on to explain to them that they just saw a movie in which Jesus was grossly misrepresented and His teachings twisted beyond recognition.  I said, “Please do not think that you just saw the Jesus of the Bible in this movie because you did not.  What you just saw was a different Jesus with a different gospel.”  I went on to present the true Gospel to them.  I talked about sin, the wrath of God and the absolute necessity for genuine repentance.  I said that salvation is by grace alone through faith alone in Christ alone.  I ended by saying, “Please do not think you will find the true Jesus in this movie or any other movie.  If you want to know the true Jesus, please, please go home and read your Bibles.  There and only there will you find Him.”

I guess I spoke for 3-4 minutes or so.  I noticed that as I spoke the vast majority of people looked like deer in headlights just watching me in stunned silence.  A few, though, were nodding their heads in agreement.  For just a few it seemed that what I was saying was resonating with their hearts and minds.

I relate this to you not to lift myself up as some courageous Christian.  Not at all.  I only did what I was supposed to do.  My conscience was so violated by this film that for me to do anything less would have been sin.  I did it because it was right thing to do.  James 4:17 states, “Therefore, to one who knows the right thing to do and does not do it, to him it is sin.”  Any decent husband would have defended his wife and so why would we not likewise defend our Savior?

This movie, like its theatrical predecessor of a decade ago, is being billed as one of the greatest evangelistic tools of all time.  Dear friends, I would submit to you that it is the Word of God empowered by God’s Holy Spirit that is the greatest evangelistic tool of all time.  Movies such as this undoubtedly move us and tug on our heart strings but they are the theological equivalent of a sugar rush.  They give us a brief emotional high but then leave us to come crashing back down.

Recall the account in Luke 16 of the rich man languishing in the place of torment begging Father Abraham to send Lazarus to warn his five brothers back on earth not to come to this place.  Abraham responded, “They have Moses and the prophets.  Let them hear them.”  The rich man retorted, “No, Father Abraham, but if someone goes to them from the dead, then they will believe!”  Abraham said, “If they do not listen to Moses and the Prophets, they will not be persuaded even if someone rises from the dead.”  In other words, if the rich man’s brothers will not respond to the written authoritative Word of God, they will not respond even if someone were to come to them from the dead.

This movie is, in my estimation, a reflection of the pitiful state to which we as professing believers have slid.  We seem to yearn for Hollywood to somehow validate our theology and values.  It’s as if we are saying to the world, “See, Jesus really is cool and we really aren’t kooks!  See how popular these films are?”  We are like the kid on the playground who nobody wants on his team but desperately desires to be included.  Pitiful.  Why do we need validation from a lost world and depraved culture that is warring against God?  We are the redeemed of the Most High God empowered by His Holy Spirit.  Why is it that we seem to get so excited and worked up over a theologically and biblically inept Hollywood production when we have the Alpha and Omega as our Head?

There is an inherent power in the word of God – the Bible – that is found nowhere else.  Not in movies, not in passion plays, not in skits, and certainly not in church services which pander to the supposed “felt needs” of the lost.  We have traded in the big guns of Scripture for the spitballs of visual entertainment.  The Apostle Paul said, “For I am not ashamed of the Gospel of Christ, for it is the power of God unto salvation for everyone who believes, to the Jew first and also to the Greek” (Rom. 1:16).  If you truly want to see the power of God unleashed, take the Gospel as it is read in and preached from the Bible out to a lost world and trust the Holy Spirit to convict of sin, righteousness, and judgment.  Trust Him to bring life to the spiritually dead.  That, dear ones, is the power of God.

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1 Son of God: The Life of Jesus in You Member Book by New York Times bestselling author Rick Warren challenges you to consider what would happen if you applied the lessons from events in Jesus' life - temptation, suffering, death, resurrection— to your own? Would you come to know Him more intimately and with a greater understanding of your purpose? Would you embody more completely the mission, love, and mind of Jesus? This DVD small group study, based on producers Mark Burnett and Roma Downey's major theatrical release, Son of God, features Pastor Rick Warren as he explains how you can find your purpose in studying the life of Jesus. Source: http://www.lifeway.com/Product/son-of-qod-the-life-of-iesus-in-you-member-book-P005683780

2 See Matthew 4:18-22.

3 For excellent resources on the Roman Catholic Church and its false gospel, I highly commend to you Mike Gendron. Mike was a Roman Catholic well into adulthood before God graciously saved him out of the Romish deception. His ministry is largely geared toward speaking the truth in love to Roman Catholics so that, by God's grace, they come to a knowledge of the true Gospel. Mike is a personal friend of mine and is one of the most humble, gentle-spirited men I've had the pleasure of knowing. His ministry website is   www.proclaimingthegospel.org

4 T.D. Jakes is well-known for his Oneness theology, also known as modalism. Modalism is the belief that God changes "modes" from God the Father to God the Son to God the Holy Spirit but does not exist as all three Persons simultaneously. According to his Belief Statement, "There is one God, Creator of all things, infinitely perfect, and eternally existing in three manifestations: Father, Son, and Holy Spirit." Source  http://www.thepottershouse.org/Local/About-Us/Belief-Statement.aspx Note the use of the word  "manifestations" rather than "Persons." Describing God as three "manifestations" is modalistic terminology. Jakes may try to disguise his anti-Trinitarian theology, but he has never clearly and unambiguously renounced it.

5 Source: http://www.youtube.com/watch?v=KDIwY Nv5t4

6 Tongue solidly in cheek here. Roman Catholics, of course, believe Peter to be the first Pope.

7 See Matthew 22:18.

8 Jesus repeatedly prophesied His own death. See Matthew 26:1-2; Mark 8:31-33; 9:30-32; Luke 9:22-27; 18:31-34. He alluded to it in the parable of the rich man and Lazarus in Luke 16 and several times in John's gospel between chapters 13-17.

9 Some take Jesus' statement in Matthew 24:36 as an indication that while incarnate He did not possess omniscience. Caution should be taken here, however, as such a position would contradict Jesus' affirmation of His omniscience in John 16:30-31. A full treatment of this statement is far beyond the scope of this work, but suffice it to say that rather than Jesus not possessing omniscience, He, on occasion, voluntarily emptied Himself of His divine prerogative simply to exercise some of His attributes.

10 Dr. Robert Schuller is the former pastor of the Crystal Cathedral and is author of the book Self esteem: The New Reformation (Word Publishing, 1982). Schuller states, "Sin is any act or thought that robs myself or another human being of his or her self esteem." Pg. 14. In 2003 I was watching Robert Schuller on his weekly television program, "Hour of Power," and heard him say, "When Jesus was on the cross, He lost His self-esteem."

11 Roma Downey says, "I see such beauty in my faith, you know, I just have a great love and belief in the Lord. I see God in everyone and in everything. When I'm looking for inspiration myself, I probably find it most in nature... .The language of God is in the silence, perhaps. From a very young age through my education, but really through my father's guidance, [I was] encouraged to listen to what he called your 'God voice,' which is the still quiet voice inside of yourself that you know what's the right thing to do, you know what's the right thing to say. And I've always tried to be guided by it." Interview with the Washington Post on February 9, 2012.

12 An entire book could be written on Rick Warren's long history of ecumenism and biblical compromise. Warren is a theological chameleon. He is whoever his audience is on that particular occasion. When he is with Word-Faith preachers he is charismatic and Word-Faith. When he is with men like John Piper he is theologically reformed and reading the Puritans. When he is reaching out to Muslims he signs he Yale Document which strongly insinuates that Allah and Yahweh are the same God.

13 Promotional video for "Son of God" movie. Source: http://www.sonofgodmovie.com/home.html#videos.html   Warren's comments come at the 02:56 mark. The picture is a screenshot of this video.  

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