Posted by Pastor Greg Allen on February 24, 2024 under Ask the Pastor | 
A visitor asks:
“How do I know if I’m ready for the return of the Lord?”
* * * * * * * * * * *
Dear friend,
That’s not a mere theological matter. It’s a question of tremendous practical importance. Many of the things going on in the world right now have made most of us–who are followers of Jesus–ask whether or not we’re looking at the beginning of the times prophesied in the Bible. Of course, no one knows exactly when that time will be. Even the Lord Jesus said that He did not know, but only the Father.
But since we don’t know the day of our Lord’s coming, we certainly need to be on the alert and ready. So, in answer to your question, one of the first things someone needs to do to be ready for the Lord’s return is to make absolutely sure they have placed their trust in Jesus’ sacrifice on the cross. Jesus said to His disciples–just before He left them;
“Let not your heart be troubled; you believe in God, believe also in Me. In My Father’s house are many mansions; if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again and receive you to Myself; that where I am, there you may be also” (John 14:1-3).
The promise that Jesus made is for those who “believe also” in Him. And for those who have placed their faith in Him and have a saving relationship with Him, His coming is not for judgment but for deliverance.
I would also say that someone should make sure that–in that faith–they are walking in a life of fellowship with Jesus faithfully and in personal holiness. That doesn’t mean that someone must be perfect–because none of us are. But their life should be characterized by an ongoing fellowship with Jesus in which they confess sin, turn from it, and seek ongoingly to walk in purity before Him. This would be to live in a way that is consistent with why it was that Jesus died on the cross for us. The apostle Paul wrote;
For the grace of God that brings salvation has appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in the present age, looking for the blessed hope and glorious appearing of our great God and Savior Jesus Christ, who gave Himself for us, that He might redeem us from every lawless deed and purify for Himself His own special people, zealous for good works (Titus 2:11-14).
As we read the Bible, and as the Holy Spirit uses the Scriptures to open our eyes to areas of our lives that need to change, we must obey Him and grow increasingly in personal holiness. That would be how we would live in a way that’s consistent with the expectation of His return.
I would also say that someone who is ready for Jesus’ return would also be characterized by a sense of joyful anticipation for it. The troubles of the world are horrible right now–and if we are indeed living in the end times, whey will become more so. We need to take all of that seriously–and weep for the suffering of people around us. But if someone is ready for the Lord’s return, they won’t be ruled by a spirit of fear or despair. They will have an underlying joy that will sustain them. I think of what the apostle Paul said just before he died for the Lord Jesus. He told Timothy;
For I am already being poured out as a drink offering, and the time of my departure is at hand. I have fought the good fight, I have finished the race, I have kept the faith. Finally, there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, will give to me on that Day, and not to me only but also to all who have loved His appearing (2 Timothy 4:6-8).
If someone is ready for Jesus’ return, they will actually ‘love’ the prospect of His coming. The Bible tells us that His appearing–when it finally happens–will be a cause of dread for many people in this world; but it won’t be a cause of dread for the believer. Rather, the prospect of His appearing will be a joyful expectation of deliverance and future glory for them.
I would say that someone who is ready for Jesus’ return will be doing what He told us all to be doing–and that is to be watching and keep ready. You can’t get much more clearer than what Jesus Himself said about this;
“But of that day and hour no one knows, not even the angels in heaven, nor the Son, but only the Father. Take heed, watch and pray; for you do not know when the time is. It is like a man going to a far country, who left his house and gave authority to his servants, and to each his work, and commanded the doorkeeper to watch. Watch therefore, for you do not know when the master of the house is coming—in the evening, at midnight, at the crowing of the rooster, or in the morning—lest, coming suddenly, he find you sleeping. And what I say to you, I say to all: Watch!” (Mark 13:32-37).
We need to keep paying attention to the things that are going on around us. Not in an unhealthy and obsessive way, though; but only to the degree that such things motivate us to keep on praying and doing the work that the Lord Jesus has given us to do, and to keep on watching and anticipating His return. The apostle Peter recognized that we are living in the final stage of God’s redemptive plan for the ages. He knew that Jesus has accomplished all that is needed, and that He now sits at the Father’s right hand awaiting the command to go and get His church. That time of waiting may be several centuries in duration–but there’s nothing that now stands in the way of His coming. For two-thousand years now, we’ve been living in the times just before “the end of all things”, as the apostle Peter put it. And so, in 1 Peter 4:7-11, he wrote about what we should do;
But the end of all things is at hand; therefore be serious and watchful in your prayers. And above all things have fervent love for one another, for “love will cover a multitude of sins.” Be hospitable to one another without grumbling. As each one has received a gift, minister it to one another, as good stewards of the manifold grace of God. If anyone speaks, let him speak as the oracles of God. If anyone ministers, let him do it as with the ability which God supplies, that in all things God may be glorified through Jesus Christ, to whom belong the glory and the dominion forever and ever. Amen (1 Peter 4:7-11).
I would add one more thing–and it’s related to that last passage. If we are truly ready for the Lord’s return, we will keep ourselves in regular fellowship with other believers. The writer of Hebrews put it this way;
Let us hold fast the confession of our hope without wavering, for He who promised is faithful. And let us consider one another in order to stir up love and good works, not forsaking the assembling of ourselves together, as is the manner of some, but exhorting one another, and so much the more as you see the Day approaching (Hebrews 10:23-25).
I believe that if we keep focused on these basics, we’ll be ready.
“O Lord, come!” (1 Corinthians 16:22).
Blessings,
Pastor Greg
Posted by Pastor Greg Allen on February 5, 2022 under Ask the Pastor |
A friend of our church asks:
“In Matthew 4:18-20 Jesus Simon and Andrew who were casting nets because they were fishermen. Jesus says “follow me and I will make you fishers of men”. They immediately followed. I suspect their Jewish minds may have immediately thought of Jer. 16:16 or Amos 4:2 which link fishing for men to God’s judgment.
“I can’t seem to find fishing related to men in the OT that is not specifically for judgement. … It seems their jewish minds would immediately have thought of judgement rather than salvation because of the two referenced passages… Can you help me process this?”
* * * * * * * * * * *
Thanks for your question.While it’s true that those two old testament passages speak of ‘fishing’ and ‘fishermen’ as pictures of the way God searches out sinners for judgment (and perhaps as an illustration of how an object of God’s wrath cannot hide and escape); I don’t think that Simon and Andrew would have automatically thought that way about Jesus’ words. I think that–as fishermen–they were just thinking of fish–and interpreted Jesus’ words in accordance with what they had just been doing.
* * * * * * * * * *
I don’t know if this helps or not; but there’s a practice in biblical interpretation that we need to beware of. It’s often called “illegitimate totality transfer”. As the name suggests, it occurs whenever the whole possible range of meaning of a word or figure is brought ‘illegitimately’ to bear on a specific instance. It comes usually in two forms:
First, it occurs when a translator or interpreter brings the whole possible semantic range of a word to bear on a specific instance of that word. If I say, for example, “I’m going to run to the store”; common sense would tell you that it doesn’t mean that I’m going to melt and trickle down the road and into the store’s parking lot; or that I’m going to literally jog down the road to the store; or that the whole way to the store I’m going to campaign for political office. In the specific context in which I would have spoken, “run” means only one thing: I’m going to make a quick trip to the store. To make the word “run” mean all of those other things is a case of illegitimate totality transfer. (Many people love using the Amplified Bible; but I suggest that it’s a translation to only use cautiously, because it’s an example of the comprehensive abuse of this as a translation principle.)
Second, illegitimate totality transfer occurs when an interpreter brings the whole possible range of biblical symbolism to bear on every specific phrase or event. For example, many preachers have said that ‘every appearance of leaven in the Bible is a symbol of sin’. But that’s simply not true. When Jesus spoke for example of how the kingdom of God is like a woman placing leaven in a lump of bread, common sense would restrict it to a symbol of how the kingdom is permeative and pervasive in its influence–not that the spreading of the kingdom involves the spreading of moral corruption. Or other preachers speak of how the appearance of birds always symbolize the presence of unbelievers; but that’s not true either. When Jesus spoke of how a mustard seed grows into a tree and the birds of the air rest on its branches, He wasn’t trying to make the point that the kingdom would be filled with wicked people, but simply that the benefits and blessings of the kingdom would reach many.
I think the same kind of thing would be true in this case. To make the phrase ‘fishers of men’ to be a reference to judgment based on those two Old Testament references would be, in my mind, a case of illegitimate totality transfer. But let’s put it to the test. Think of Luke 5. In that passage, Jesus told Peter and his crew to cast their net off to a certain spot, and they took in a great catch.
When Simon Peter saw it, he fell down at Jesus’ knees, saying, “Depart from me, for I am a sinful man, O Lord!” For he and all who were with him were astonished at the catch of fish which they had taken; and so also were James and John, the sons of Zebedee, who were partners with Simon. And Jesus said to Simon, “Do not be afraid. From now on you will catch men.” So when they had brought their boats to land, they forsook all and followed Him (Luke 5:8-11).
They didn’t then go forth with Jesus to administer judgment. Instead, they followed Jesus as He healed, and comforted and saved people – winning them to Himself and ultimately redeeming them. It’s true that, in John 9:39, Jesus said, “For judgment I have come into this world, that those who do not see may see, and that those who see may be made blind.” But that ‘judgment’ may be best understood as a matter of putting people on the forks of a decision about Him, rather than of administering the immediate wrath of God.
* * * * * * * * * *
This is all a long way of getting to the point; but no – I don’t believe either the Lord or those two fishermen were thinking about judgment based on those two Old Testament passages. It was observant of you to notice those passages; but I don’t think that’s how Peter and Andrew understood things. Instead, I think they were simply thinking of how, whereas they used to use means to lure, draw in, and take fish, they would now be used by Jesus to lure, draw in, and win women and men for salvation through faith in Him. The fact that there’s no Old Testament example of the use of fishing as an illustration of ‘winning souls’ doesn’t necessarily prohibit this interpretation.
Perhaps the best principle would be to only interpret the symbolic meaning of a New Testament word or event as far as common sense would allow; and to then only bring in a deeper meaning from the Old Testament when the context clearly requires it.
Hope this helps. Always a blessing to hear from you, good brother.
Blessings,
Pastor Greg
Posted by Angella Diehl, Webmaster on January 27, 2022 under Ask the Pastor |
A visitor to our site asks this question:
What, according to the Bible, is a pastor? Can you please give scriptural references? Thank you very much.
* * * * * * * * * * *
Thanks for writing. Great question.
In the Bible, a pastor is the same thing as an elder, which is also the same thing as a bishop. Though describing the same person, these three words highlight different aspects of this one office:
The word “pastor” or “shepherd” tends to emphasize personal care and nurture (1 Peter 5:2). The word “elder” or “presbyter” emphasizes the spiritual maturity and moral character that befits the one holding that office (note how, in 1 Tim. 3:5, Paul mentions “elders”, and then goes on to describe moral qualifications in verse 6). And the word “bishop”, emphasizes the function of providing for the spiritual oversight of the church (note how Paul then says, “For a bishop must be blameless, as a steward of God …”; that is, as one into whose hands God has entrusted the care of His church).
The Greek word that the Bible translates as “bishop” is “episcopos”. It is a word formed by joining two Greek words together: “epi”, which means “upon”; and “skopeó”, which means to “pay careful attention to, or look out for” something. An “episcopos”, then, is someone appointed to the role of safeguarding or overseeing something–and in respect to a church, it means someone who is the “overseer” of that church. (The word “bishop” comes from the Old English word “bisceop”; which itself came from the Latin “ebiscopus”.)
These three functions are often very clearly used in Scripture to describe the same office. Sometimes in the New Testament, the words are combined in the same verse to describe the same person(s). In Acts 20; Paul calls the “elders” of the church of Ephesus together and tells them, “… Take heed to yourselves and to all the flock [i.e., "shepherd/pastor"], among which the Holy Spirit has made you overseers [i.e., "bishops]” (v. 28). Peter mentions all three when he writes, “The elders who are among you I exhort, I whom am a fellow elder and a witness of the sufferings of Christ, and also a partaker of the glory that will be revealed: Shepherd the flock of God which is among you, serving as overseers …” (1 Peter 5:1-2). In Titus 1:5-9, we find that Paul writes that Titus should appoint “elders” and gives their specific qualifications (v. 5); and then says, as the reason for this command, that “a bishop must be blameless …” (v. 7).
The New Testament, then, presents these three words as describing only one office. But “elders” and “bishops” do not appear to be considered distinct offices in the church until the Second Century. Since that time, many traditions in Christianity (including Anglican, Roman Catholic, Orthodox, and Scandinavian Lutheran) retain a distinct office of “bishop”; but they do so on the basis of tradition–not on the basis of a clear distinction in the Scriptures. Hence, some churches have a distinct office called “bishop”; while churches that have their roots in the reformed tradition simply see “bishop”, “elder” as describing one office. Many churches include “pastor” as a word to describe this office as well (Eph. 4:11).
* * * * * * * * * *
As far as who they (elders/bishops/pastors) are, they are the “appointed” leaders in a church …
Acts 14:23 — So when they had appointed elders in every church, and prayed with fasting, they commended them to the Lord in whom they had believed.
Titus 1:5 — For this reason I left you in Crete, that you should set in order the things that are lacking, and appoint elders in every city as I commanded you . . .
whose service it is to provide the spiritual oversight of God’s household and seeing to the care of its people …
1 Timothy 5:17— Let the elders who rule well be counted worthy of double honor, especially those who labor in the word and doctrine.
1 Timothy 3:4-5 — … One who rules his own house well, having his children in submission with all reverence (for if a man does not know how to rule his own house, how will he take care of the church of God?) …
Who provide this service in a shepherd-like manner under the authority of Christ …
1 Peter 5:1-4 — The elders who are among you I exhort, I who am a fellow elder and a witness of the sufferings of Christ, and also a partaker of the glory that will be revealed: Shepherd the flock of God which is among you, serving as overseers, not by compulsion but willingly, not for dishonest gain but eagerly; nor as being lords over those entrusted to you, but being examples to the flock; and when the Chief Shepherd appears, you will receive the crown of glory that does not fade away.
Who must meet certain spiritual qualifications …
1 Timothy 3:1-7 — This is a faithful saying: If a man desires the position of a bishop, he desires a good work. A bishop then must be blameless, the husband of one wife, temperate, sober-minded, of good behavior, hospitable, able to teach; not given to wine, not violent, not greedy for money, but gentle, not quarrelsome, not covetous; one who rules his own house well, having his children in submission with all reverence (for if a man does not know how to rule his own house, how will he take care of the church of God?); not a novice, lest being puffed up with pride he fall into the same condemnation as the devil. Moreover he must have a good testimony among those who are outside, lest he fall into reproach and the snare of the devil.
Titus 1:5-9 — For this reason I left you in Crete, that you should set in order the things that are lacking, and appoint elders in every city as I commanded you–if a man is blameless, the husband of one wife, having faithful children not accused of dissipation or insubordination. For a bishop must be blameless, as a steward of God, not self-willed, not quick-tempered, not given to wine, not violent, not greedy for money, but hospitable, a lover of what is good, sober-mind ed, just, holy, self-controlled, holding fast the faithful word as he has been taught, that he may be able, by sound doctrine, both to exhort and convict those who contradict. And are accountable to other elders and to God …
1 Timothy 5:17-21 — Let the elders who rule well be counted worthy of double honor, especially those who labor in the word and doctrine. For the Scripture says, “You shall not muzzle an ox while it treads out the grain,” and, “The laborer is worthy of his wages.” Do not receive an accusation against an elder except from two or three witnesses. Those who are sinning rebuke in the presence of all, that the rest also may fear. I charge you before God and the Lord Jesus Christ and the elect angels that you observe these things without prejudice, doing nothing with partiality. Do not lay hands on anyone hastily, nor share in other people’s sins; keep your self pure. No longer drink only water, but use a little wine for your stomach’s sake and your frequent infirmities. Some men’s sins are clearly evident, preceding them to judgment, but those of some men follow later. Likewise, the good works of some are clearly evident, and those that are otherwise cannot be hidden.
Hebrews 13:17 — Obey those who rule over you, and be submissive, for they watch out for your souls, as those who must give account. Let them do so with joy and not with grief, for that would be unprofitable for you.
* * * * * * * * * * *
As for what elders/bishops/pastors do:
They teach …
1 Timothy 3:2 — … Able to teach …
1 Timothy 5:17 — Let the elders who rule well be counted worthy of double honor, especially those who labor in the word and doctrine.
They appoint others to ministry …
1 Timothy 4:14 — Do not neglect the gift that is in you, which was given to you by prophecy with the laying on of the hands of the eldership.
They shepherd God’s flock …
Acts 20:28 — Therefore take heed to yourselves and to all the flock, among which the Holy Spirit has made you overseers, to shepherd the church of God which He purchased with His own blood.
1 Peter 5:1-2 — The elders who are among you I exhort, I who am a fellow elder and a witness of the sufferings of Christ, and also a partaker of the glory that will be revealed: Shepherd the flock of God which is among you …
They set the example for the people of God in faith and Christian conduct …
1 Timothy 4:12 — Let no one despise your youth, but be an example to the believers in word, in conduct, in love, in spirit, in faith, in purity.
1 Peter 5:3 — … Being examples to the flock …
Hebrews 13:7 — Remember those who rule over you, who have spoken the word of God to you, whose faith follow, considering the outcome of their conduct. They protect the church’s doctrine and teaching …
1 Timothy 4:13 — Till I come, give attention to reading, to exhortation, to doctrine. Do not neglect the gift that is in you, which was given to you by prophecy with the laying on of the hands of the eldership. Meditate on these things; give yourself entirely to them, that your progress may be evident to all. Take heed to yourself and to the doctrine. Continue in them, for in doing this you will save both yourself and those who hear you.
And they prioritize the ministries of preaching the word and of prayer …
Acts 6:2 — Then the twelve summoned the multitude of the disciples and said, “It is not desirable that we should leave the word of God and serve tables. Therefore, brethren, seek out from among you seven men of good reputation, full of the Holy Spirit and wisdom, whom we may appoint over this business; 4but we will give ourselves continually to prayer and to the ministry of the word.”
2 Timothy 4:1 — I charge you therefore before God and the Lord Jesus Christ, who will judge the living and the dead at His appearing and His kingdom: Preach the word! Be ready in season and out of season. Convince, rebuke, exhort, with all longsuffering and teaching. For the time will come when they will not endure sound doctrine, but according to their own desires, because they have itching ears, they will heap up for themselves teachers; 4and they will turn their ears away from the truth, and be turned aside to fables. But you be watchful in all things, endure afflictions, do the work of an evangelist, fulfill your ministry.
James 5:14 — Is anyone among you sick? Let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord. They rebuke false teaching and defend the truth …
Titus 1:5, 10-11 — For this reason I left you in Crete, that you should set in order the things that are lacking, and appoint elders in every city as I commanded you … For there are many insubordinate, both idle talkers and deceivers, especially those of the circumcision, whose mouths must be stopped, who subvert whole households, teaching things which they ought not, for the sake of dishonest gain.
2 Timothy 2:23-26 — But avoid foolish and ignorant disputes, knowing that they generate strife. And a servant of the Lord must not quarrel but be gentle to all, able to teach, patient, in humility correcting those who are in opposition, if God perhaps will grant them repentance, so that they may know the truth, and that they may come to their senses and escape the snare of the devil, having been taken captive by him to do his will.
* * * * * * * * * * *
Thanks for asking. I hope this is helpful.
Blessings,
Pastor Greg
Posted by Pastor Greg Allen on October 25, 2018 under Ask the Pastor |
A friend asks this question:
Will you discuss whether it is acceptable for Christians to be cremated at death? Does it biblically matter whether we are buried or cremated?
* * * * * * * * * * *
Dear friend,
Thanks for writing–and thanks for this question. It’s a good one; and I always feel that whenever someone asks a question like this, there are some deep and personal reasons behind it.
It doesn’t seem to me that the Bible gives an absolutely definitive answer to this question. Most of the examples we have in the Scriptures of the treatment of the dead are of burial in a tomb. But I don’t believe it is giving this example in a proscriptive way–that is, as if the Bible is saying that that’s the only acceptable and honorable manner of treatment of the dead.
From a standpoint of the power of God to raise our bodies at the great resurrection, I don’t believe the manner of burial makes any difference at all. The Lord Jesus raised His friend Lazarus from out of a tomb–into which his body had been placed after having been wrapped in strips of cloth (John 11). And of course, the Lord Jesus Himself was buried in a tomb in much the same manner–from which He was raised the third day. In both cases, resurrections occurred only a few days after the burial.
But what about those who have–as believers–been killed in such a way that a body could not be placed in a tomb? The writer of the Book of Hebrews mentioned some of them in Hebrews 11, when he wrote, “They were stoned, they were sawn in two, were tempted, were slain with the sword” (Hebrews 11:37). These might have been cases in which (forgive me; I’ll try to put this delicately) the whole body of the believer might not have even been available for a traditional burial. (Remember that the apostle Paul himself was beheaded.) But there isn’t any indication that the condition of their bodies at death presents a problem to God.
In Revelation 20:4, we’re told of “the souls of those who had been beheaded for their witness to Jesus” who were raised to life. It is not a problem for God to raise a body to life that was not whole at the time of death. Even more than that, we’re told in Revelation 20:13, “The sea gave up the dead who were in it”; and that would mean that those who had died at sea long ago–whose bodies disintegrated on the floor of the sea, and (again forgive me!) whose bodily particles had been scattered far and wide by having been consumed by marine life, will nevertheless be raised to appear before God.
All of that to say that the manner of death does not–in any respect–prevent God from being able to reconstitute the body in the resurrection. In considering the power of God over our material bodies, I think it’s important to remember 1 Corinthians 15; and of what it says to our bodies at the great resurrection. In that passage, we’re told–pretty plainly it seems to me–that God is able to bring together the material structure of our bodies even after death;
But someone will say, “How are the dead raised up? And with what body do they come?” Foolish one, what you sow is not made alive unless it dies. And what you sow, you do not sow that body that shall be, but mere grain—perhaps wheat or some other grain. But God gives it a body as He pleases, and to each seed its own body. All flesh is not the same flesh, but there is one kind of flesh of men, another flesh of animals, another of fish, and another of birds. There are also celestial bodies and terrestrial bodies; but the glory of the celestial is one, and the glory of the terrestrial is another. There is one glory of the sun, another glory of the moon, and another glory of the stars; for one star differs from another star in glory. So also is the resurrection of the dead. The body is sown in corruption, it is raised in incorruption. It is sown in dishonor, it is raised in glory. It is sown in weakness, it is raised in power. It is sown a natural body, it is raised a spiritual body. There is a natural body, and there is a spiritual body. And so it is written, “The first man Adam became a living being.” The last Adam became a life-giving spirit (1 Corinthians 15:35-44; NKJV).
Our Creator God is able to perfectly reconstitute the bodies of His redeemed saints–without any hinderance at all–from the existing substance of the material universe which He has already made. (He did it the first time, after all, at the creation of Adam; why couldn’t He do it again?) What’s more, as that passage shows us, He is able to do so in a way that exceeds the glory of the pre-resurrected body. The Lord Jesus is our great example. He was raised in the same body in which He died; except that it was glorified. Someone being cremated doesn’t– I believe–prohibit our God in any way from resurrecting them in full glory on the day of our Lord’s return. Think of all the countless billions of people who have already done, whose bodies have already crumbled to dust and are scattered all over the globe, who will all be raised either for glory or judgment on the last day.
From that standpoint then, cremation does not make any real difference. The results of cremation are no different, really, from the results of a body laying in a tomb for thousands of years. Both, in the end, are broken down into dust; and yet, God is able to raise both as He wishes.
* * * * * * * * * *
I think that, when it comes to the subject of cremation, the greater issue is the motives that lay behind it.
Many sincere believers today express a desire for cremation simply because it involves less financial hardship on the family; and they do so with absolute confidence in God’s power to raise their loved one in full glory. I think–in that case–it’s an honorable motive. Others who have scruples about the idea of cremation want to preserve the wholeness of their body, or the bodies of their loved ones, in anticipation of the resurrection; and they do so by burying them in a conventional way–as whole as possible (although a ’whole-body’ burial does not affect God’s power one way or the other). And there again, I think the motives are honorable.
But there are others that I have encountered who have absolutely no interest in honoring God in the way the body is treated at death. In fact, some choose cremation and seek to have their bodies scattered in order–they think–to avoid any possibility of a resurrection for judgment. There was a famous author a few years ago–a profoundly ungodly man–who had his ashes fired out of a canon so that they can really get scattered! Any form of burial that seeks to dishonor one’s own body, or that attempts to cheat God out of the resurrection unto judgment, are both dishonorable and sadly mistaken.
* * * * * * * * * *
So; to sum up, I would say that cremation itself is not wrong. It makes no difference–in the long run–to God’s power to raise us in Christ to newness of life. The greater issue is, “How can I glorify God–not just in my life, but even in my death?” As Paul put it, “For none of us lives to himself, and no one dies to himself. For if we live, we live to the Lord; and if we die, we die to the Lord. Therefore, whether we live or die, we are the Lord’s. For to this end Christ died and rose and lives again, that He might be Lord of both the dead and the living” (Romans 14:7-9).
I hope this helps.
Blessings,
Pastor Greg
Posted by Pastor Greg Allen on January 20, 2017 under Ask the Pastor |
A church member writes and asks this question about 1 Corinthians 13–the famous ‘love’ chapter of the Bible:
I am studying 1 Corinthians 13:4-11 and I see that the King James Version uses the word “charity”, but the New King James Version and many other translations uses the word “love”. Is “love” the accurate word? And verse 10 says, “But when that which is perfect has come, then that which is in part will be done away.” Is this referring to Jesus?
* * * * * * * * * * *
Dear friend,
‘Charity’, as it’s being used in the King James Version, is an archaic word–one that no longer has the same meaning or that is used in the same way today as it was 400 years ago. But yes; the word means “love”. But it speaks of a specific understanding of love.
It’s the translation of the Greek word agape; which refers to love or benevolence or good-will. I like to think of it as a good word to use to understand Paul’s meaning–rather than “love” in general–because it helps distinguishes “love” in the sense of self-sacrificial giving for the good of another from “love” as a mere emotion or a passion. In a sense, you can get a good idea of what kind of “love” (or “charity”) Paul was talking about by the things that 1 Corinthians describes it as doing. Far more than an emotion, it clearly speaks of a self-sacrificial action.
As far as what verse 10 refers to, I don’t necessarily believe it is speaking of Jesus Himself. He, of course, is the perfect example of love; and I think that this verse does look ahead to His coming for its fulfillment. But I think that “the perfect” (to teleios; the thing brought to completion, or fully realized, or fully accomplished) refers, in this context, to what happens at the time of His coming–when the goal of His work in us, through giving us spiritual gifts, is brought to completion. Dr. Gordon Fee wrote in his commentary on 1 Corinthians, “At the coming of Christ the final purpose of God’s saving work in Christ will have been reached; at that point those gifts now necessary for the building up of the church in the present age will disappear, because ‘the complete’ will have come” (p. 646).
I think “the perfect” which is to come is speaking, in a way, of what Paul wrote about in Philippians 1:6; “being confident of this very thing, that He who has begun a good work in you will complete it until the day of Jesus Christ …” “The perfect” is the state of completion of all that Jesus died to bring about in us, and of all that the spiritual gifts were temporarily given to bring about in us. It seems to me that the New Living Translation has captured the true meaning of this verse very well: “Love will last forever, but prophecy and speaking in unknown languages and special knowledge will all disappear. Now we know only a little, and even the gift of prophecy reveals little! But when the end comes, these special gifts will all disappear.”
What a wonderful thing that–of all the things that will last–”love” or “charity” (agape) is the greatest.
Blessings,
Pastor Greg
Posted by Pastor Greg Allen on January 14, 2017 under Ask the Pastor |
A member of our church writes:
“Lately, God has been walking with me on a new journey and I’m learning a lot, and fasting is something I’d like to know more about. … Do you fast? Is it true that you can fast food but still drink liquid during the fast? Can you fast things like TV and the Internet?”
* * * * * * * * * * *
Dear friend:
Yes; I have fasted on a few occasions. Although some Christians fast at regular times, I have not established such a pattern—except during brief periods of my life. My times of fasting have most often been only occasional—and usually tied to a specific purpose (perhaps because something serious is going on in my life that I am appealing to God for; or as part of a community fast for prayer for our nation or our city). I’ll admit that it’s not something I completely understand; but I have found that—like a lot of things in our walk with Christ that I may not fully understand—I understand it much better when I obey God’s call and do it.
In the Old Testament, the Hebrew word most often used for ‘fasting’ is ṣûm, which, according to Strong’s Hebrew and Chaldee Dictionary, means “to cover over (the mouth)”; and figuratively, this would mean “to abstain from food”. The Greek word used in the New Testament is nēsteia; and it’s a word that is formed by putting a negation in front of the word “to eat” (esthio). It means “a voluntary abstinence from eating”.
In the Bible, fasting is often associated with deep and intense prayers of petition and entreaty to God—and very often with weeping and mourning. In reading through the Bible, you’ll sometimes find that ‘fasting’ became a sort of ritual that was done without genuine sincerity of heart; and this was very displeasing to God. In Zechariah 7:5, for example, God rebuked the people of Israel for this; telling the prophet Zechariah, “Say to all the people of the land, and to the priests: ‘When you fasted and mourned in the fifth and seventh months during those seventy years, did you really fast for Me—for Me?’” Jesus also warned against such phony displays of fasting: “Moreover, when you fast, do not be like the hypocrites, with a sad countenance. For they disfigure their faces that they may appear to men to be fasting. Assuredly, I say to you, they have their reward. But you, when you fast, anoint your head and wash your face, so that you do not appear to men to be fasting, but to your Father who is in the secret place; and your Father who sees in secret will reward you openly” (Matthew 6:16-18).
But there are also examples of sincere fasting—usually associated with prayer for such things as God’s leading in important decisions (such as in Acts 13:1-3 and 14:23), or at important milestones of life (Daniel 9:1-3), or for petitions for important needs (Ezra 8:21-23). Jesus, of course, is our greatest example. He fasted at the beginning of His earthly ministry for forty days and forty nights (Matthew 4:1-12).
I can’t really speak too much to the idea of ‘fasting’ for health reasons. The Bible doesn’t seem to address that. But it seems to me that, for spiritual reasons, it’s a way of saying ‘no’ to the cravings of the body in order (1) to bring the body under discipline (see 1 Corinthians 9:27), and (2) to set one’s time and attention apart from other things and focus on God. When I fast, I am not taking my time to make a meal; and I am thus able to give that time and attention to the Lord in prayer—either alone or with others. Sometimes, the growling of the belly reminds me that I have something of more important spiritual value to do right then than eating; and it reminds me that the Lord is my Master–and not my belly. (And I have heard from experienced ‘fasters’ that relieving the body for a time from the truly hard work of digestion actually helps clear the mind for the purposes of prayer and spiritual reflection.)
I believe, however, that it doesn’t have to just be food. It can be some of the other things that you mentioned—unessential things that might take up our time when we really ought to concentrate on God’s purposes for us. An interesting example—although I believe it ought to only be used very carefully—is found 1 Corinthians 7:5; where Paul writes to married couples in regard to marital intimacy and says, “Do not deprive one another except with consent for a time, that you may give yourselves to fasting and prayer; and come together again so that Satan does not tempt you because of your lack of self-control.” In a very interesting Old Testament passage—in Isaiah 58—God rebuked the people of Israel for engaging in a fast of food while at the same time exploiting people. He told them;
“Is this not the fast that I have chosen:
To loose the bonds of wickedness,
To undo the heavy burdens,
To let the oppressed go free,
And that you break every yoke?
Is it not to share your bread with the hungry,
And that you bring to your house the poor who are cast out;
When you see the naked, that you cover him,
And not hide yourself from your own flesh?
Then your light shall break forth like the morning,
Your healing shall spring forth speedily,
And your righteousness shall go before you;
The glory of the Lord shall be your rear guard.
Then you shall call, and the Lord will answer;
You shall cry, and He will say, ‘Here I am’” (Isaiah 58:6-9).
* * * * * * * * * *
If you choose to fast for spiritual reasons, I would suggest that you establish a reason for doing so first. Come to God with a purpose for it; saying to Him, “Lord, I feel led before you to skip a meal tonight [or for however long], and bring some important things before you in prayer.” (Of course, if you fast, you shouldn’t ever excuse yourself from the normal responsibilities of providing necessary care for others—unless that is mutually agreed. And you shouldn’t advertise that you’re fasting, but rather keep it private and personal.) I think the same would apply if you choose to ‘fast’ from something else other than food. And I think you should set some kind of time limit to it. Fasting for a specific purpose may—by necessity—naturally establish such a time limit.
I have also heard experienced ‘fasters’ of food say that drinking a little water or diluted fruit juice is a good idea. (Dehydration is dangerous; and I don’t believe that would be God’s will in a fast. You can go a long time without food, but not without water.)
I hope some of these thoughts help. Blessings.
Pastor Greg
