Checklist in Hebrews 13
Before you climb the Sydney Harbor Bridge there’s a checklist that covers your: age, height, blood alcohol reading, pregnancy status, essential medication, and health. To climb the bridge, you need to satisfy all these requirements.
Today we are looking at a checklist given at the end of Hebrews that helps us to keep following Jesus and not turn back to our old ways. Then we will please God by doing His will.
Hebrews was written to Jewish Christians who were being tempted to give up following Jesus and turn back to their Jewish religious customs. Hebrews tells them what God wanted them to know and to do. They were to know three things. First, that Jesus is greater than all their Jewish heroes like the prophets, angels, Moses, and the priests (Ch 1-10). Second, that following Jesus is like running in a marathon race (Ch 10-12). As athletes keep running through adversity, we can keep following Jesus through adversity by: focusing on God and Jesus; encouraging one another; and removing the obstacles that hinder us. Third, the danger of not believing the gospel message because this excludes people from heaven and leads to eternal punishment for one’s sins (Ch. 1-12). Once they knew these truths the final chapter tells them what to do about it.
As Hebrews was probably written to a church about AD 68, which is well after the early days of the church, we can generally apply the principles in it to us today without needing much consideration of the changes since then.
Hebrews 13 begins with three outward things.
Love one another (v.1)
Keep on loving one another as brothers and sisters.
The Greek noun used here is philadelphia (Strongs #5360), which is love among brothers and sisters in a family. It describes the connection and relationship that should be felt with all true Christians. Because God is now like our Father and we are like His children, all who have trusted in Him are like siblings in a spiritual family. That’s why we often call each other brothers and sisters. These metaphors should influence our thoughts and behavior towards each other. Paul wrote, “Be devoted to one another in love (philadelphia)” (Rom. 12:10NIV).
Do we feel the family connection with believers in our church? Do we feel the connection with other believers in our area? In our city? In our state? In our nation? In other nations across the world?
Practice hospitality (v.2)
Do not forget to show hospitality to strangers, for by so doing some people have shown hospitality to angels without knowing it.
The Greek noun translated “hospitality” (#5381) means friendliness shown to strangers. It’s providing them with food and shelter. The Bible also says “Offer hospitality to one another without grumbling” and “Share with the Lord’s people who are in need. Practice hospitality” (Rom. 12:13; 1 Pt. 4:9). Christians who were fleeing from persecution certainly needed hospitality. Jesus commended those who showed hospitality, “For I was hungry and you gave me something to eat, I was thirsty and you gave me something to drink, I was a stranger and you invited me in” (Mt. 25:35).
By showing hospitality, we can support God’s people and God’s servants. Abraham (Gen. 18:1-15), Lot (Gen. 19:1-17), Gideon (Jud. 6:11-24 and Samson’s father Manoah (Jud. 13:9-23) each showed hospitality to angels although they didn’t know who their visitors were at the time.
Do we show hospitality to Christians who are in need? Have we taken the initiative and invited them into our home? In this way we can share in their Christian lives and our family can benefit from the interaction. Do we show hospitality to non-Christians? Have we invited a non-Christian into our home over the past year? This can be a blessing to both families.
Practice empathy (v.3)
Continue to remember those in prison as if you were together with them in prison, and those who are mistreated as if you yourselves were suffering.
Christians were imprisoned and mistreated during this time of persecution. Their colleagues were told to remember them in a particular way. The Greek text says “as being bound with them” in prison and “as also yourselves being in their body” when they are mistreated. This is empathy, which is the ability to understand and share the feelings of another person. Paul expressed it as, “Rejoice with those who rejoice; mourn with those who mourn” (Rom. 12:15). Previously they had “stood side by side” with those who were persecuted and “suffered along with those in prison” (Heb. 10:33-34). Also, Jesus commended those who visited prisoners, “I needed clothes and you clothed me, I was sick and you looked after me, I was in prison and you came to visit me” (Mt. 25:36). Ancient prisons didn’t give prisoners any food, so visits from friends were essential.
Do we have empathy for Christians who are suffering? Can we imagine what it is like walking in their shoes?
Hebrews 13 then addresses two inward things.
Be sexually pure (v.4)
Marriage should be honoured by all, and the marriage bed kept pure, for God will judge the adulterer and all the sexually immoral.
Before sin came into the world, God created marriage between a man and a woman. He wants us to hold it in high regard. On the other hand, the Bible says that sexual immorality is a sin against God (Gen. 39:9). Besides the problems it causes in this life, it brings God’s judgement unless one is pardoned through Christ’s death as our substitute.
A reason to honor marriage is because it is to be an example of the loving relationship between Christ and His bride the church (Eph. 5:22-33). Marriage is dishonoured by adultery and sexual immorality, which is having sexual relations with someone who is not your spouse. Sexual sin impacts one’s relationships, family and Christian witness. It has more influence on one’s life than other sins (1 Cor. 6:18). God’s people need to exercise self-control in this area. After all, one of the gifts of the Spirit is self-control.
How are we influenced by the loose sexual standards in society today? What about pornography? If we are married, are we faithful to our spouse?
Be contented (v.5-6)
Keep your lives free from the love of money and be content with what you have, because God has said, “Never will I leave you; never will I forsake you.” So we say with confidence, “The Lord is my helper; I will not be afraid. What can mere mortals do to me?”
These Christians were tempted to want more money and what it can buy. Paul used the same Greek adjective (#866) to say that a church elder shouldn’t be “a lover of money” (1 Tim. 3:3). He also learnt “to be content whatever the circumstances” and taught that “the love of money is a root of all kinds of evil”, which brings griefs and causes people to wander from the Christian faith (Phil. 4:11-13; 1 Tim. 6:6-10). Instead they were to be content with what they had, which was Jesus Christ as their Lord and Savior.
Verse 5 quotes Moses at the end of his life telling the Israelites that God would help them possess the land of Canaan, “Be strong and courageous. Do not be afraid or terrified because of them, for the LORD your God goes with you; He will never leave you nor forsake you” (Dt. 31:6). This strong promise is the key to being freed from the love of money. It’s realizing that God is always with us; we’re never alone.
Verse 6 quotes the Israelites giving thanks to God for deliverance from their enemies “The LORD is with me; I will not be afraid. What can mere mortals do to me? The LORD is with me; He is my helper” (Ps. 118:6-7). Nothing can separate us from God and His love and His promise of eternal life. Likewise, Christians can trust God for their safety, protection and economic welfare. They shouldn’t fear financial loss or poverty. Instead trust God to take care of you.
If we believe the promise that the Lord is always with us and empowers us, then we will love one another, show hospitality and empathy, be sexually pure, and avoid the love of money.
Are we contented with what we have in life? Or are we discontent and influenced by materialism? Are we greedy? Are we afraid of the future? Or do we trust that the Lord is with us?
Hebrews 13 then looks at how we live our spiritual lives, beginning with a source of strength to live a Christian life like this.
Follow godly church leaders (v.7-8, 17)
Remember your leaders, who spoke the word of God to you. Consider the outcome of their way of life and imitate their faith. Jesus Christ is the same yesterday and today and forever.
They are given the example of godly church leaders to follow and imitate. In the past these leaders had taught them God’s word. The leaders kept following Jesus throughout their lives – they were faithful despite the difficulties, and they finished well. They didn’t go back to their previous Jewish ways of worship. That’s the kind of faith to follow and imitate.
These leaders’ teaching and faith was based on the fact that “Jesus Christ is the same yesterday and today and forever” (v.8). This means that His character is the same, not that He does the same things in every age. As God, He has the same love, wisdom, righteousness, power, knowledge and plan. He never changes His mind because of unforeseen circumstances.
Church leaders are also mentioned in v.17.
Have confidence in your leaders and submit to their authority, because they keep watch over you as those who must give an account. Do this so that their work will be a joy, not a burden, for that would be of no benefit to you.
Church elders are to care for (“keep watch over”) the spiritual welfare of the congregation. Elders are accountable to God at the Judgment Seat of Christ for this pastoral care. This is serious business. They will be asked, what did you teach? How did you live? How did you care for the lonely, the suffering, and the disobedient?
The congregation is to respect, trust and follow such godly leaders (elders) because of the work they do. This gives them joy and the congregation benefits.
If we are an elder are we a godly example for the congregation? Are we keeping watch over them? Do we pray for them regularly? Are we interested in their spiritual growth? Are we ready to give an account of our time and effort used in this task? If we are in the congregation, do we respect the elders? Do we pray for them? Are we willing to let them take an interest in our spiritual growth?
Next they are urged not to return to the false teachings of Jewish legalism.
Follow Jesus (v.9-12)
Do not be carried away by all kinds of strange teachings. It is good for our hearts to be strengthened by grace, not by eating ceremonial foods, which is of no benefit to those who do so. We have an altar from which those who minister at the tabernacle have no right to eat (v.9-10)
Holiness doesn’t come from following rituals and food laws, which were some of the false teachings they were being tempted to follow. Only God’s love and kindness shown to us by Jesus can empower believers to live holy lives through their relationship with God. It takes inner strength to live the Christian life as it is described in Hebrews 13.
Then it says “we have an altar”, which is a figure of speech (metonymy) for Christ’s sacrifice on the cross. Through it we can have forgiveness and hope. Instead of Jewish rituals and rules, we have Christ’s supreme sacrifice and the blessings it brings. All those involved with the Jewish religion had no right to the better things of Christianity (because they rejected Jesus as their Savior). They must first confess and repent of their sins and accept Him as Lord and Savior.
The high priest carries the blood of animals into the Most Holy Place as a sin offering, but the bodies are burned outside the camp. And so Jesus also suffered outside the city gate to make the people holy through His own blood. (v.11-12)
Under the Jewish sacrificial system, certain animals were killed and their blood was brought into the most holy place of the temple by the high priest as a sacrifice for sin. The people’s sins were symbolically transferred to the sacrificial animal. The body of the animal was disposed of away from the temple (or “outside the camp”) (Ex. 29:14; Lev. 4:12, 21; 9:11; 16:14, 27). Likewise, Jesus was crucified outside Jerusalem at a place where criminals (those rejected by society) were punished (Jn. 19:17). His death enabled us to have our sins forgiven so we can be holy before God. It says that God can make us holy through the death of Jesus (“His own blood” means His death).
Are we tempted like the Jewish Christians to go back to our old ways of life? To the things that occupied us before we changed to follow the Lord.
Because of Jesus, Christians don’t need to sacrifice animals. Instead they offer different sacrifices.
Suffering, praise and good works (v.13-16)
Let us, then, go to Him outside the camp, bearing the disgrace He bore. For here we do not have an enduring city, but we are looking for the city that is to come. (v.13-14)
Through Jesus, therefore, let us continually offer to God a sacrifice of praise—the fruit of lips that openly profess his name. And do not forget to do good and to share with others, for with such sacrifices God is pleased. (v.16-17)
Instead of offering sacrifices at Jerusalem, as Christians they were to offer three other kinds of sacrifices. The first is a sacrifice of suffering for Christ (v.13-14). Because Jesus suffered outside the city of Jerusalem to meet our need (v.12), Christians are urged to join Jesus in His sufferings (v.13). “The camp” represented their old Jewish religion centred at Jerusalem (for us it can mean our previous way of life before we followed Christ). The Jewish believers escaped from Jerusalem because they were persecuted and ridiculed by the Jewish religious leaders for following Jesus (Acts 8:1-4). They suffered insults and shame. As disciples of Christ they denied themselves, took up their cross and followed Him (Mk. 8:34). Likewise, to meet the needs of this world we need to leave our comforts and security. Instead of putting our efforts into building our lives in this world, which won’t endure; we should be putting them into heaven, which is everlasting.
The Jewish religion was centred on the city of Jerusalem. That’s where the temple was.
But Christians don’t have a special city on earth. Instead, they look ahead to the new Jerusalem (the coming city) where God and Jesus are enthroned (v.14). Unlike earthy cities, this city is permanent and secure. They long for heaven and its joy and eternal pleasures (Ps. 16:11). Because they are satisfied with all that God has done, they long to be with Him. They value the Creator above the creation. They’re only visiting this planet, it’s not their home.
The second is a sacrifice of words of praise offered to God through the Lord Jesus (v.15). It’s “through Jesus” because that’s the only way we can approach God (Heb. 7:25; 10:19-21). He’s our mediator. This is to be “continual” verbal praise, not just on Sunday. Every day of the week and in good times and bad times (Acts 16:23-25). It flows from our satisfaction with God and longing to be with Him (v.14). How can we creatively mention our faith in Jesus and God’s greatness and goodness in our conversations? Are our meetings God-centred?
The third is a sacrifice of good works (v.16). It says “to do good and to share with others” who are in need. This would include the things mentioned earlier in the chapter, such as using our time and possessions in loving one another, and showing hospitality and empathy. Living for others. Doing the good works that God has prepared for us (Eph. 2:10). Then a reason is given for doing this “for with such sacrifices God is pleased”. God is pleased with this sacrifice because when we live like this, we show that He is more valuable than the things of this world. If God is our treasure, we’ll serve Him by helping others instead of being devoted to the things of this world.
How do we rate on these sacrifices? Are we willing to suffer and be ridiculed because we are a Christian? What about moving outside our churches to evangelize our neighbourhoods, our cities, our nation and the nations of the world? Do we have a heart of praise? Do we live for others?
Up to now the book of Hebrews has been like a sermon, but it finishes like a letter.
Keep praying (v.18-19)
Pray for us. We are sure that we have a clear conscience and desire to live honorably in every way. I particularly urge you to pray so that I may be restored to you soon.
The writer appeals for their prayers. Because he says he has a clear conscience and desires to live honorably in every way, he may have been attacked by Jewish critics. As he also asks them to pray that he might be able to visit them soon, it seems as though he had been delayed. Perhaps he was in prison (v.23). Prayer is another way to seek God’s help to live a life that pleases Him.
Do we pray for others?
The writer now expresses his final desire and prayer for those he is writing to.
Recognize God’s work (v.20-21)
Now may the God of peace, who through the blood of the eternal covenant brought back from the dead our Lord Jesus, that great Shepherd of the sheep, equip you with everything good for doing His will, and may He work in us what is pleasing to Him, through Jesus Christ, to whom be glory for ever and ever. Amen.
He calls God the “God of peace”, because through Jesus we can have peace with God. Our sins separate us from God, but through Jesus we can be reconciled and draw near to God.
The fact that Jesus was raised back to life after being in the tomb showed that His mission was accomplished – His death paid the penalty owing for the sin of humanity. Because of this we can share in God’s eternal covenant, which is also called the new covenant. A covenant is a promise, and because of what Jesus did, we know that God keeps His promises.
Jesus is called the “great Shepherd of the sheep”, which is a metaphor for a great leader of all the redeemed. Sheep need guiding to fresh pasture and protection from predators. Because He is alive, and because by His Spirit He is always with us, He can guide and protect those who follow Him.
His prayer was that God would give them the desire and resources to do His will and the power to carry it out (also see Phil. 2:13). Doing God’s will is what pleases Him. Then they could be faithful and keep following and serving Christ and have inner strength and faith to persevere to the end (Jer.32:40).
All this equipping believers and pleasing God is achieved “through Jesus Christ”. It’s the same explanation as given for how Paul learnt to be content in all circumstances: “I can do all this through Him who gives me strength” (Phil. 4:13). That’s why Jesus deserves glory and praise for ever and ever.
Do we give Jesus glory, honor and praise as our great spiritual leader? Do we realize that God equips us and works in us? Are we like Paul whose goal was to please God (2 Cor. 5:9; Col. 1:10; 1 Th. 4:1)?
We have seen that an understanding of the greatness of Jesus, the importance of perseverance and the danger of unbelief needs to be expressed by loving one another; showing hospitality and empathy; sexual purity; avoiding the love of money; following Jesus and godly church leaders instead of false teachings; persevering in the Christian faith by accepting suffering, by continual praise and by doing good works; prayer; and by letting God work though us.
In 1935 a Boeing B-17 aircraft crashed when being evaluated by the US Army. The crash was caused by pilot error. When they realized that flying the plane was too complex to rely on the pilot’s memory, they developed checklists to make sure nothing was forgotten.
Let’s use this checklist in Hebrews 13 to keep following Jesus and not turning back to our old ways. Then we will please God by doing His will.
Written, May 2015
The Islamic State is killing minorities in Iraq and Syria who won’t convert to Islam. It’s genocide. Women and children are taken as sexual slaves. People are fleeing to save their lives. How would you feel in the face of this onslaught if you were one of the Turkmen, Shabaks, Yazidis or Christians? Terrified? Shocked in unbelief? Wanting to escape?
This article looks at the book of Zephaniah where the Jews are warned of an impending terrible destruction. We will see that, because of the sins of humanity, judgment is coming, but deliverance is promised for the repentant.
Zephaniah prophesised “during the reign of Josiah” (Zeph. 1:1NIV), who was king over Judah in 640 – 609 BC. At this time Judah was influenced by three foreign powers: Egypt, Assyria, and Babylonia. There was tension between these super powers for world supremacy (like between USA, Russia and China today). Power shifted from Assyria and Egypt to Babylonia when Assyria was conquered in 612BC and Egypt conquered in 605BC. These large nations dominated the smaller ones. Judah was a vassal state of Assyria during much of the 7th century BC. So Judah was a weak nation that was surrounded by many enemies.
Josiah’s father Amon and grandfather Manasseh were wicked kings who spread idolatry across Judah. They worshipped Baal, Asherah, and the stars and planets, with child sacrifice to Molech and ritual prostitution (2 Ki. 21:6-9; 2 Chr. 33:6-9). There was occultism and the righteous were martyred. Josiah turned back to God and repaired the temple, restoring temple worship in 622BC.
Zephaniah was part of a line of Old Testament prophets. He lived about 70 years after Isaiah and Micah and was a contemporary of Nahum and the young Jeremiah. He is recognised as the last pre-exilic prophet.
Before Zephaniah, Isaiah proclaimed God’s judgement and deliverance. He warned that Judah’s wickedness would be punished by the Babylonians. The judgment is called “the day of the Lord”. But they would be restored when the Messiah would reign. Micah also proclaimed God’s judgement and deliverance. He lists their sins, and predicts a ruler from Bethlehem and the restoration of a remnant. The main theme of these prophets was God’s judgment and God’s restoration of Judah. We will see that this is what Zephaniah prophesied as well. So he may have been already familiar with the content of his message from the earlier prophets.
During the time of Zephaniah, Nahum predicted the destruction of Nineveh, the largest city of the time. This would have been good news for Judah who had been threatened by Assyria since the fall of Samaria in 722 BC. It showed that God judges His enemies. At this time, Jeremiah (Ch. 1-38) denounced the sins of Judah. He predicted that because of these they would be defeated by the Babylonians and be exiled for 70 years. But he also predicted their restoration and life under the Messiah with a new covenant.
So, at the time when Zephaniah prophesised, the Judeans were threatened by foreign enemies. Idolatry and sinfulness were prevalent; they were no longer following the laws given to Moses. So Zephaniah warns them of the consequences of their behavior.
Apart from the first verse, the book of Zephaniah is poetry, not prose. It teems with figures of speech such as metaphors, similes, metonymy and synecdoche.
God is the central character. He is a God of action. At the beginning He is a merciless judge. But by the end he shows mercy and pardons people. Zephaniah is a humble spokesman: he speaks about God and not himself.
The story is that God wants Judah to serve Him. However, this is prevented by their sins.
Through “the day of the Lord”, Judah is restored to serve Him and they are joined by believing Gentiles.
The two main themes of Zephaniah are predictions of God’s judgment and God’s deliverance, which show His justice and mercy. Zephaniah mainly concerns the coming judgment and punishment of Judah and other nations because of their sinfulness (1:2-3:8). This is followed by the promised restoration of a Jewish remnant (3:9-20). So an imminent threat is balanced by the hope of ultimate deliverance.
Those who “have sinned against the Lord” (1:17) will be judged and those who obey and trust the Lord will be restored (2:3; 3:12). The themes of judgment and restoration are linked by a call to repentance (2:1-3).
Looking at these linkages shown in the schematic diagram, four major themes can be identified: Humanity’s sinfulness, God’s warning, God’s judgment, and God’s deliverance. We will now look at each of these in turn.
Zephaniah shows that human sinfulness is a universal problem; it affected both Judah and the other nations.
The sins of Judah included: idolatry (1:3, 4), syncretism (where the true God is worshipped through or alongside other gods) (1:5; 2 Ki. 17:41), apostasy (1:6), following foreign (pagan) customs and culture, which compromised their identity as God’s special people (1:8-9), violence (1:9), apathy and pride (1:12; 3:11), love of money (1:18), oppression (3:10), rebellion (3:10), self-sufficiency, unruliness and ungodliness (3:2), greedy and corrupt leaders (3:3-4, 7), lying and deceit (1:9; 3:13), and thinking that God doesn’t punish sins or reward repentance (1:12). They didn’t “seek the Lord” or “inquire of Him” via prayer or the Scriptures (1:6).
The sins of other nations included: pride (2:10, 15), self-sufficiency (2:15), and insulting, mocking and threatening God’s people (2:8, 10).
This sinfulness was the source and reason for God’s judgment. God had given His people standards to live by in the Mosaic law. So they should have known better.
Now we come to God’s response to their sins.
The prophets warned God’s people about the consequences of their sinfulness. They were breaking the covenant with their God. Instead of living like God’s people, they were living like pagans. They were breaking most of the ten commandments. The punishment for disobeying the covenant is given in the Pentateuch (Lev. 26:14-45; Dt. 28:15-68). It included being defeated by their enemies, having their cities besieged, plundered and destroyed and their people captured and scattered to other nations.
Zephaniah calls for repentance (2:3). There is deliverance for the humble who trust God. But Jerusalem is unrepentant (3:6-7). They didn’t learn from the mistakes of the northern kingdom about 100 years earlier that lead to them being captured by the Assyrians and destroyed as a nation.
So God is merciful: He warns His people of the consequences of their behavior. And we know that king Josiah did repent.
There are two possible responses to a warning. The first is to ignore it. Now we come to the major theme of God’s judgment.
Judgment is predicted for both Judah and other nations for their ongoing sinfulness.
First for the Jews. The “day of the Lord” is mentioned at least eleven times in the book of Zephaniah (1:7, 8, 9, 10, 14 (twice), 15, 18; 2: 2 (twice), 3). Each occurrence is associated with a message to Judah. According to the NET Bible the concept of “the day of the Lord” may have originated in the ancient Near Eastern idea of the sovereign’s day of conquest, where a king would boast that he had concluded an entire military campaign in a single day. In the Old Testament the phrase first appears in the book of Amos (Amos 5:18-20).
It is a time of great judgement. But when and where will it occur? The book begins with God declaring (1:2-3): “I will sweep away (“destroy” NET) everything from the face of the earth,” declares the Lord. “I will sweep away both man and beast; I will sweep away the birds in the sky and the fish in the sea—and the idols that cause the wicked to stumble.” “When I destroy all mankind on the face of the earth,” declares the Lord.
At the end of chapter 1, Zephaniah comments (1:18): “In the fire of His jealousy the whole earth will be consumed, for He will make a sudden end of all who live on the earth.”
So everything on the ground will be devastated. Where will it occur? It is clear from the next verse that both Judah and Jerusalem will be attacked (1:4). He calls it “the day of the Lord” (1:7, 14) and “the day of the Lord’s wrath” (1:18; 2:2). Jerusalem will be devastated (1:10-13) because of her sinfulness (3:1-5) and unrepentance (3:7).
But why does the NIV say the judgment is on “the face of the earth” (1:2, 3), “the whole earth” and “all who live on the earth” (1:18)? It seems to me that these phrases are translated poorly by most modern translations of the Bible. Click the link to see my reasons. A better translation is: “the land (of Judah)” (1:2, 3), “the whole land (of Judah)”, and “all who live on the land (of Judah) (1:18).
The judgment is directed to the unrepentant, those who don’t seek the Lord (1:6). Zephaniah gives three pictures of God’s judgement, “the day of the Lord”: a devastating flood (1:2-3), a great sacrifice (1:7-8), and a great battle (1:14-18).
As it described total destruction of living things and idols, yet there are survivors (a humble remnant), the description of the judgment seems to include hyperbole (1:2-3, 18b, 2:3; 3:11-13). Some resolve this dilemma by assuming that the verses on deliverance (3:9-20) were written after the time of Zephaniah. But this isn’t necessary because the combination of the themes of judgement, deliverance of a remnant and a new life of blessing for the faithful is an old as Noah’s flood. So the day of the Lord includes both punishment and purification. Zephaniah wasn’t just a prophet of doom, but of doom and hope. After all God is characterised by both justice (when he punishes sinners) and mercy (when he restores the repentant).
When will the judgment occur? “The great day of the Lord is near—near and coming quickly” (1:7, 14). It’s imminent. It describes the desolation after an army invades Judah and Jerusalem (1:4-18a). Nothing will be able to save the Judeans (1:18a). It will be “a day of darkness and gloom, a day of clouds and blackness” (1:15). A time of wailing (1:11). This prediction was probably given at least 30 years before it was fulfilled when Babylonia invaded Jerusalem. That’s when the judgment was to occur. In the meantime, the purpose of the distress was so Judah would repent.
Secondly, judgment is also predicted as total destruction for nations around Judah. Philistia in the west (2:4-6), Moab and Ammon in the east (2:8-11), Egypt in the south (2:12) and Assyria in the north (2:13-15). As there is judgment in all directions, no one can escape. God also promised to judge all the wicked Gentiles (3:8). This is when other nations experience “the day of the Lord”. It was announced by Zephaniah to call Judah to repentance (3:6-7).
About 50 years later Ezekiel also prophesied the destruction of Ammon, Moab and Philistia (Ch. 25) (Assyria had already been invaded by the Babylonians). Ammon and Moab would be invaded by Babylonia. God would take vengeance on Philistia. Also, Egypt and its allies would be invaded by Babylonia (Ch 29-32). After this it was invaded by the Persians. So all these judgements occurred within 100 years of Zephaniah’s predictions.
God’s judgment in “the day of the Lord” shows that justice comes to all.
The other response to a warning is to take notice and change your behavior so as to avoid the consequences. Now we come to the other major theme of God’s deliverance.
Deliverance is predicted for both Judah and other nations.
First for the Jews. Believers would be protected during “the day of the Lord” (2:3). Then God promises to restore a Jewish remnant (2:7; 3:10-13, 18-20). Deliverance and salvation follow judgment. The scattered Jews will return to the land of Judah. They will seek the Lord, trust in Him, obey Him and be humble (2:3; 3:12). They will resume the temple offerings. Their enemies will be punished and there will be peace and honesty in their land. Shame and wickedness will cease (3:11-13). The Jews will be praised and honored around the world – praise and honor has replaced their shame. They will occupy Philistia, Moab and Ammon (2:7, 9c). This leads to joyful celebration in Jerusalem under God’s leadership (3:14-17). Singing has replaced their wailing (3:14), because the punishment has been taken away, the enemies turned back and God is with them (v.15). There is joy and singing in heaven as well (3:17). God “will rejoice over you with singing”.
When will the deliverance occur (Zeph. 3:10-20)? A Jewish remnant returned to Judah after 70 years of exile in Babylon. Although Gentiles called “on the name of the Lord” when they became Christians (Zeph. 3:9; Rom. 10:13), I don’t think that the deliverance described has been completed yet. Did Judah have peace (3:13)? After Jerusalem was rebuilt, Judea was ruled by the Greeks, Egyptians, Syrians and Romans. In 70 AD, the Romans destroyed Jerusalem and in 134 AD the Romans attacked again and the Jews were killed, enslaved and dispersed to surrounding countries including Europe and North Africa. Since this time, Judea has been ruled by the Byzantine Empire, the Islamic Empire, the Crusaders, the Mamluk Empire, the Ottoman Empire, and the British Empire. The Jews were persecuted and driven out of many regions culminating in the holocaust. Have the Jews been praised and honored in other lands (3:19-20)? It says “never again will you fear any harm” (3:15), yet Jerusalem, was destroyed by the Romans in AD 70.
Secondly, redemption is also predicted for believing Gentiles. When God destroys Judah’s enemies (2:11): “Distant nations will bow down to Him, all of them in their own lands”. When they realise the awesomeness of God, they will repent and worship Him. They will also seek His help in prayer and serve Him (3:9). This has been fulfilled to some degree in the Christian church.
We have seen that Zephaniah told the Jews of the 7th century BC that because of humanity’s sinfulness, God will judge the Jews and the Gentiles in the “day of the Lord”. And God did judge them. But God is merciful. He warns them of their situation and their need to repent.
After this a Jewish remnant will be restored and they will worship Him as King of Israel.
So Zephaniah’s main themes are: Mankind’s sinfulness, God’s warning to repent, God’s judgment (the day of the Lord) for the unrepentant, and God’s deliverance for the repentant (the remnant). This is an example of “the kindness and sternness of God” (Rom. 11:22). These are two aspects of God’s character. The kindness is for those who repent, while the sternness is for the unrepentant.
The Jews should have known about these themes because they come from the Pentateuch. It contains rewards for obedience and punishment for disobedience. It also says if they confess their sins with humility, then God would remember their covenant (Lev. 26:40-45). So their repentance is the goal of their punishment. God wanted them to turn back to following Him once again.
Zephaniah also implies that God is the God of all nations. In those days each nation had their own gods. People were polytheistic. Here we see that Judah’s God is sovereign and supreme over other nations. He will destroy all the other gods (2:11). Therefore, He was sovereign and supreme over their gods. So the fact of one true God as expressed in the first two commandments is another theme of Zephaniah.
Furthermore, it implies that God intervenes in history (1:12). They thought He wouldn’t intervene, but God says He will search Jerusalem (2:11). So the fact that Judah’s God intervenes in human affairs and history is another theme of Zephaniah.
In order to apply Zephaniah’s prophecy to our modern world, we need to take of account of what God has revealed since then. Today we know that the New Testament teaches that because of humanity’s sinfulness, we all deserve God’s punishment. But God is merciful. In the Bible He warns us of our situation and our need to repent. Jesus took the punishment for us when He was crucified. Those who repent are redeemed to worship Him as their Lord.
When Paul addresses the sins of the self-righteous moralist, he writes “because of your stubbornness and your unrepentant heart, you are storing up wrath against yourself for the day of God’s wrath, when His righteous judgment will be revealed” (Rom. 2:5). So God warns people today of a coming judgment. Also, Peter warns that God’s final judgment of the universe is coming as “the day of the Lord” (2 Pt. 3:7-10). In the meantime, we are to be faithful followers of Christ (2 Pt. 3:11-14).
Even though it was written over 2,600 years ago, Zephaniah’s book is relevant to our times. We can apply the four main themes to ourselves. What are our sins? What are our gods? Are we apathetic? Are we materialistic? Are we selfish? How loyal are we to God? They had a choice. So do we. Will we confess and repent of our sins in order to maintain our relationship with the Lord? There is deliverance and salvation for the humble who trust in the death of Jesus Christ for their sins. Do we have the hope of heaven? The hope of a better time to come.
Because of the sins of humanity, judgment is coming; but deliverance and salvation is promised for the repentant.
Written, November 2014
Children grow up from infancy, to childhood, to adolescence and then to adulthood. At the beginning they are totally dependent on their parents and are not held accountable for their behavior. But as they grow up, they are trained to be responsible and accountable. The Bible teaches that everyone is answerable to God (Mt. 12:36-37; Rom. 3:19; Heb. 9:27). But when are children accountable to God?
The Bible says that both Christians and non-Christians are accountable to God. At the end of their lives, Christians “must all appear before the judgment seat of Christ” (2 Cor. 5:10NIV) when “each of us will give an account of ourselves to God” (Rom. 14:12). This is used to determine their rewards in heaven (1 Cor. 3:12-15). Non-Christians are “judged according to what they had done” at the “great white throne” (Rev. 20:11-15). This is used to determine their punishment in hell.
Is this fair? God has revealed Himself to everyone in at least two ways. First the natural world demands a Creator – complicated things, like animals and plants and people, don’t make themselves (Rom. 1:19-20). Second, we all have a conscience and so can know instinctively what is right and wrong and feel guilty when we do wrong (Rom. 2:14-15). If someone hasn’t heard about how God revealed Himself in history (in the Bible), then they are judged according to their response to these more general revelations of God. So God is fair and “people are without excuse” (Rom. 1:20).
The Bible teaches that we are sinful from birth (Gen. 8:21; Ps. 51:5; 58:3). We are all sinners (Rom. 3:10, 23). So children are never innocent in the sense of being sinless. This is serious because spiritual death leads to eternal separation from God (Jn. 3:16; Rom 6:23).
The Bible also teaches that because they do not yet know the difference between right and wrong or good and evil, infants are not accountable for their sin (Dt. 1:39; Num. 14:31; Isa. 7:14-16; Jon. 4:11). They are not yet aware of their sinful condition or God’s cure.
So very young children are not accountable for their sin. Their minds are not developed well enough to understand that things don’t make themselves or to feel guilty when they do wrong. But what about when they grow past this stage of life?
The Bible makes two types of statements about the sins of parents and children. First, with regard to the commandment given to the Israelites against idolatry, “You shall not bow down to them or worship them; for I, the Lord your God, am a jealous God, punishing the children for the sin of the parents to the third and fourth generation of those who hate me” (Ex. 20:5; 34:7; Num. 14:18; Dt. 5:9). As they lived in households that extended to three or four generations, this means that the temporal judgment for their rebellion against God was on themselves and their households. The Bible gives examples of households that experienced the consequence of God’s judgment of the sins of their patriarch (Num. 16:31-35; Josh. 7:24-25). Likewise, today the consequences of a parent’s behaviour can impact others in their household.
When the Jews used this statement to say that they were suffering for their ancestors’ sins, Ezekiel corrected them writing “The one who sins is the one who will die (Ezek. 18:4, 20). This is an example of the second type of statement, which relates to the death penalty. “Parents are not to be put to death for their children, nor children put to death for their parents; each will die for their own sin” (Dt. 24:16; 2 Ki. 14:6; 2 Chron. 25:4). So in the Israelite legal system, a penalty was to be imposed only on those who committed the crime, and not on those who were innocent. This meant that after children reached the age when they knew the difference between right and wrong, they were accountable for their behavior. Likewise, today when children are old enough to respond to their conscience they are responsible to God for their own behaviour.
So the statement that everyone is accountable to God doesn’t apply to young children or those whose minds are not developed well enough to understand that things don’t make themselves or to feel guilty when they do wrong.
But those who have grown past this stage of life and can understand these things are accountable to God. They have no excuse. That’s why it’s important to know that our sinful ways separate us from God, but Jesus died to take the punishment that we deserve (which is hell) and reconcile us to God. We need to take responsibility for our behavior and confess our sins, because God cannot forgive our sin until it is confessed.
Written, May 2014
Did you know that there is a full-sized replica of Noah’s ark in Dordrecht in The Netherlands? This post was inspired by a visit to this replica.
Many nations all over the world have flood stories. Even tribes that never heard of the Bible. The Biblical story in Genesis chapters 6 to 9 of the Bible is the only realistic flood story. In the Babylonian epic of Gilgamesh, for instance we find a brawl between gods and a cubic shaped ark, which is the least stable shape. However, the dimensions of Noah’s ark made it almost impossible to capsize. The ratio of 6:1 for length to width appears to be most stable and seaworthy and is still being used for unmotorised vessels.
When God decided to destroy the earth because of humanity’s corruption and violence, He told Noah to build an ark that was “three hundred cubits long, fifty cubits wide and thirty cubits high” (Gen. 6:15NIV). The length of a cubit was based on the distance from the elbow to the fingertips, so it varied between different ancient groups of people. Two types of cubit are mentioned in the Old Testament, with the older one being one handbreadth longer than the newer one (2 Chron. 3:3; Ezek. 40:5; 43:13). According to the NIV Study Bible, the old cubit was 7 handbreadths and the new one was 6 handbreadths.
Because it is not known what cubit Noah used, the replica uses a different definition of the cubit for each dimension! They call these the “three most famous cubit sizes” as follows:
• 45 cm (Hebrew) for the length, making 135 m
• 60 cm (Egyptian) for the width, making 30 m
• 70 cm (18th Century) for the height, making 21 m (but they state 23 m)
This means that the replica has a different shape to the original (being wider and higher for the given length). The original would have been about 140 m long, 25 m wide and 15 m high, which is shaped more like the barges that travel past the replica on the Rhine River.
Noah was told to “make yourself an ark of cypress wood; make rooms in it and coat it with pitch inside and out” (Gen. 6:14NIV). The Hebrew word translated “rooms” also means “nests”. There were to be rooms within the ark, which were pitched both inside and outside. The ark had a very solid construction. It was partitioned into many compartments, which led to extra strength. These rooms had different functions. Some were used to store food and if the rooms were large enough, they could be used as an animal cage. Furthermore, in the case of damaged compartments, the remaining rooms would maintain the buoyancy of the ark.
It is not known what type of wood was used to construct the ark – many translations call it “gopher wood” which is a transliteration of the Hebrew text. Pinewood seems to be the best option – this was used in the 1599 Geneva Bible and many modern translations render the Hebrew term as “cypress” (NET, NIV, NLT, NRSV). The ark was to be covered with pitch, both inside and outside. Pitch can be made from pinewood and is created by putting pinewood waste under a pile of sand and burning it to produce a think liquid pitch. Because of the large amount of resin present, pinewood is soft and flexible. After several years, the wood and resin become hard and strong. If the ark was made out of pinewood, it would have been very strong and durable. The replica ark was built out of 12,000 Scots pine trees from Scandinavia.
Cain’s descendant Jabal “was the father of those who live in tents and raise livestock. His brother’s name was Jubal; he was the father of all who play stringed instruments and pipes. Zillah also had a son, Tubal-Cain, who forged all kinds of tools out of bronze and iron. Tubal-Cain’s sister was Naamah” (Genesis 4:20-22NIV).
The Bible says that Tubal-Cain was a blacksmith and that there were stringed instruments at that time. The strings of a harp are made out of steel and are complicated to forge. Therefore, Tubal-Cain and his descendants must have been good blacksmiths. Tubal-Cain lived about 600 years before Noah. From this we can deduce that Noah probably had steel, hammers and nails for the construction of the ark.
Could all the animals fit in the ark?
Noah was told “You are to bring into the ark two of all living creatures, male and female, to keep them alive with you. Two of every kind of bird, of every kind of animal and of every kind of creature that moves along the ground will come to you to be kept alive. You are to take every kind of food that is to be eaten and store it away as food for you and for them” (Gen. 6:19-21).
A common criticism of the Biblical account is, “How can millions of species fit on the ark?”. But this fails to recognize that “every kind” does not mean “every species”. Instead, a “kind” is more like a “genus” than a “species”. Noah only needed a pair of every kind of creature, not of every species. For example, one kind of dog and one kind of horse, not many. Since the flood each kind has produced many species (variety within a genus). It is estimated that there were about 8,000 genera at that time, including extinct genera. This means that about 16,000 mammals, birds, reptiles and amphibians would need to be housed on the ark.
It is estimated that the median size of all animals on the ark would have been that of a small rat, while only about 10% would have been much larger than a sheep. As the animals were to repopulate the world after the flood, they would have been young and not old. The ark had three “decks”. If the smaller 90% of the animals were in two layers on one deck, each pair would have an average of 1 square metre. If the remainder of the animals were on another deck, each pair would have an average of 4 square metre. This indicates the feasibility of housing the animals in two thirds of the ark.
The Bible says that eight people survived the great deluge because they were on the ark. Noah, his wife, his sons, and their wives. However, there would have been more than eight beds on the ark. What is the reason for that? It took Noah about 120 years to build the ark. During this time he told the people that they could be safe on the ark (2 Peter 2:5). Unfortunately no one accepted the invitation.
Jesus said He is preparing a place for us in heaven, just like Noah prepared a place for the people of his age (Jn.14:2). In Noah’s time the ark was the only way to survive the great deluge. In the same way, Jesus came to earth to save us. Just like in Noah’s time, the Lord has a way to rescue people. Because God loved the world so much, He sent His Son Jesus Christ to the earth. Jesus died on the cross, to bear our sins and He rose again so we can be saved from the penalty of our sin; eternal death (Jn. 3:16). We are to tell the world of this salvation. Otherwise those places will stay empty (Mt. 28:19)!
Written May 2014
These words were spoken by Jesus to the disciples after he talked with a rich young man (Mt. 19:26; Mk. 10:27; Lk. 18:27). It occurred near the end of His ministry, after He began His last trip to Jerusalem (Lk. 17:11). The rich man wanted to do something to obtain eternal life. He thought he could obtain salvation by his own efforts, but was unwilling to acknowledge his sin of greed and covetousness. Because he wouldn’t admit his sinfulness, he was unable to obtain eternal life though faith in Christ. That’s why Jesus said it was difficult for a rich person to enter the kingdom of heaven. As prosperity was a sign of God’s blessing in Old Testament times (Dt. 28:1-14) and the man obeyed most of the commandments, the disciples were amazed and asked Jesus “Who then can be saved”? Jesus answered “With man this is impossible, but with God all things are possible” (Mt. 19:26NIV). Or, “Humanly speaking, it is impossible. But with God everything is possible” (NLT). It has also been recorded as “What is impossible with man is possible with God” (Lk. 18:27).
As the context of the verse is salvation, the word “this” stands for salvation. It addresses questions such as, “Who can be saved to go to heaven?” and “How are they saved?”. It teaches that there is no human component to a person’s salvation. We can’t save ourselves, because we are sinful. God does it all. Salvation comes from God’s grace and mercy alone, and human achievement has no role in it (Eph. 2:8-9; Tit. 3:5).
The Greek word translated “all things” (Strongs #3956), is also used in verses 20 and 27. In verse 20 it means “all” the commandments mentioned in v.18-19. In verse 27 it means “all” the things the disciples left behind to follow Jesus. Therefore, in v.26 it means “all” the things to do with salvation or “everything” to do with salvation.
The “all things” refers to God’s unlimited power which makes salvation possible. But it doesn’t mean that God can do anything. He can’t sin and He can’t deny who He is (2 Tim. 2:13). Instead, He can do all things that are consistent with His nature.
Prayer requests (except prayers of confession and repentance) and other miracles are outside the scope of how the verse was used by Jesus. Another implication of this incident is that prosperity is no longer a sign a God’s blessing, something difficult for the Jews of the day to understand.
So, “all things are possible with God” means that everything to do with the miracle of salvation is only possible through God’s power.
Written, September 2013
There are many choices in life and difficult decisions to make. The Bible tells us how to experience God’s guidance at these times. Proverbs 3:5-6NIV was written by King Solomon to the Israelites about 3,000 years ago and is still true for us today. It says:
“Trust in the Lord with all your heart and lean not on your own understanding;
in all your ways submit to Him, and He will make your paths straight.”
This passage on God’s guidance mentions our part, which is to trust and submit to God; and God’s part, which is to guide us through life.
First it says, “Trust in the Lord with all your heart”. Who do we trust in? It’s dangerous to trust in someone who is unreliable and foolish. Here the Israelites were told to trust in their God who made the universe and who had led them from slavery in Egypt to Solomon’s mighty kingdom. Solomon’s father, King David, said “In You our ancestors put their trust; they trusted and You delivered them” (Ps. 22:3). So they knew that God had answered their prayers for help and had kept His promise to make them into a great nation. We now know that God also provided a Savior for us in Jesus Christ, so today we can trust the Lord for both our eternal destiny and our daily lives.
How should we trust God? It says with all our heart or wholeheartedly like Caleb – five verses of the Old Testament say he followed the Lord wholeheartedly (Num. 14:24; Dt. 1:36; Josh. 14:6-14).
Second it says, “lean not on your own understanding”. It’s also dangerous to trust in no one except ourselves and act alone when making important decisions. Instead it’s better to consult with others. This applies even more with God because we don’t know what is best for us and others don’t have God’s insight and wisdom. If we make decisions without consulting the Lord, then we don’t allow Him to guide us.
Third it says, “in all your ways submit to Him”. We should not leave God out of our lives, but remember Him, acknowledge Him, seek His will and do it, and serve Him faithfully. This applies “in all your ways”, which is every area of our lives. Every day of the week, not just Sunday!
Summarising, our part is to trust and submit to God and not rely on ourselves. It’s to be a commitment like marriage.
God’s part is a conditional promise; if the Israelites did their part, God promised to do His part. Likewise; if we do our part, God will do His part.
The promise is given as a metaphor: “He will make your paths straight”. As paths lead to a destination, it means we will have direction and a sense of purpose as we progress towards His goals for us. There’s no doubt about it, “He will make your paths straight”. This promise is repeated in, “Commit to the Lord whatever you do, and He will establish your plans” (Prov. 16:3).
There are many options and paths in life. Have you ever followed a GPS that guided you along a long route rather than the most direct one? This is a promise that God will guide us past the detours, the side tracks and the obstacles on the pathway of life and bring us to our goal and destination. If we don’t trust Him, we add obstacles and side tracks to our daily path, which hinder us from achieving God’s will.
How does God guide us through life? He can use principles in the Bible (Acts 17:11), answered prayer (Jas. 1:5), advice from godly Christians, circumstances coming together, and an inward peace (Phil. 4:6-7, Col. 3:15) along the pathway.
Let’s do our part by trusting and submitting to God, so He can do His by guiding us through life. Let’s realise that we can’t live for the Lord in our own strength.
Written, May 2013
Based on a message given at my mother’s funeral on 3 April 2013
A funeral usually involves memories and reflections of the life of the person who has died. But the funeral of a Christian can also look ahead in anticipation of what lies ahead.
Help from God the Creator
The source of a Christian’s help and protection throughout life is described in Psalm 121NIV.
“I lift up my eyes to the mountains—where does my help come from?
My help comes from the Lord, the Maker of heaven and earth.
He will not let your foot slip—He who watches over you will not slumber;
indeed, He who watches over Israel will neither slumber nor sleep.
The Lord watches over you—the Lord is your shade at your right hand;
the sun will not harm you by day, nor the moon by night.
The Lord will keep you from all harm— He will watch over your life;
the Lord will watch over your coming and going both now and forevermore.”
When this song was written about 3,000 years ago, God’s people knew that the only reliable help and protection comes from the God who made the universe – “the Maker of heaven and earth”. In this context the Hebrew word for “heaven” means the atmosphere and the stars and galaxies. A God with the intelligence and power to create the universe and populate it with living plants, animals and people was surely able to help them! The Bible says He was the source of life on earth whereas all other gods and philosophies are the product of the human imagination.
Unfortunately in our modern world we have largely lost this knowledge and this confidence. We have forgotten about God the Creator. Even though we have wonderful technology, science can’t explain how matter was created from nothing or how life originated, and we often replace God the Creator with the idea that things created themselves.
So when we struggle in life where does our help come from? Some people go to counsellors for help who encourage them to get help from outside themselves. Because people usually can’t solve their own problems, they need to get help from someone else. In a similar way, we all need “outside help” to sustain us and God the Creator is the ultimate outside help!
Psalm 121 ends with, “The Lord will watch your coming and going both now and forevermore”. Here those who trusted God the Creator were promised that God would protect them throughout life and into the future. They could live with assurance and confidence that God would continue to help them. Likewise Christians can have the assurance that God will sustain them during their life and afterwards.
A different world
You may ask if God created everything in the beginning, why is there so much suffering in the world? The world today is very different from the one God made originally. We live in a different world. In the beginning it was a perfect world with harmony between God, people and the natural environment. But when people turned against their Maker, it changed and sin, evil, suffering and death came into the world. This change was caused by people like us. We live in a world with consequences – an act has a consequence and an effect has a cause. Because people turned against God our relationships have been ruined. We ignore God and are separated from Him, we can’t get along with other people, and we exploit the natural environment. Another consequence is that the Bible says we are destined to eternal punishment. Because we are the cause of this problem, we need outside help. Because each of us is guilty, we can’t help each other. The only reliable help available outside humanity is God the Creator.
Help from God the Lifesaver
Fortunately, God didn’t only create the universe and the laws of nature in the beginning, but He also continues to sustain it. He is not only incredibly powerful, but He is also incredibly loving. We remember His special act of love at Christmas and Easter when we celebrate the unique birth and death of Jesus Christ. God knew that mankind was doomed to eternal punishment unless He provided them with outside help. He did this about 2,000 years ago when Jesus Christ lived on earth and died and came alive again. Jesus was unique; He was God living as a human being. He showed His power over our world by the miracles He did. When He died by crucifixion, He took the eternal punishment that we deserve. If we turn towards God by being sorry for our behaviour and accepting the fact that Jesus has taken the penalty for our sin, then He promises eternal joy instead of eternal punishment. This is called eternal life. So Jesus is like a lifesaver – He can rescue us from the eternal consequence of our selfish behaviour. In this way God is making a new creation and He gives us the choice of being a part of it. Although we spoilt God’s original creation, and there is now sin, evil, pain, suffering and death, these will be absent in God’s new creation. Instead we can be reconciled with God, we can love one another and we can look forward to the restoration of creation like it was in the beginning.
Because a Christian has accepted Jesus as their Savior they can have an inner assurance, joy and peace.
What happens when a person dies? Not only do the lungs stop breathing and the heart stops pumping. The Bible says that at death a person’s invisible soul and spirit is separated from their body. If they trusted in Jesus the Savior, their soul and spirit goes immediately to be with God in heaven. After death they are enjoying a perfect place. That is why Paul could say, “To die is gain” (Phil. 1:21) and that he preferred to be “away from the body and at home with the Lord” (2 Cor. 5:8). So they are in a better place. Their death is a loss for us, but a gain for them.
But there is more! On Easter Sunday we recall that the body of Jesus was raised back to life after being buried in a grave. The Bible describes a coming day when the bodies of believers, who trusted in Christ the Savior will also be raised back to life:
“What I am saying, dear brothers and sisters, is that our physical bodies cannot inherit the kingdom of God. These dying bodies cannot inherit what will last forever. But let me reveal to you a wonderful secret. We will not all die, but we will all be transformed! It will happen in a moment, in the blink of an eye, when the last trumpet is blown. For when the trumpet sounds, those who have died will be raised to live forever. And we who are living will also be transformed. For our dying bodies must be transformed into bodies that will never die; our mortal bodies must be transformed into immortal bodies. Then, when our dying bodies have been transformed into bodies that will never die, this Scripture will be fulfilled, ‘Death is swallowed up in victory. O death, where is your victory? O death, where is your sting?’ For sin is the sting that results in death, and the law gives sin its power. But thank God! He gives us victory over sin and death through our Lord Jesus Christ” (1 Cor. 15:50-57NLT).
This is also described in 1 Thessalonians 4:16-18. As part of God’s new creation they will have new bodies which won’t wear out and die (1 Cor. 15:42-49; Phil. 3:21; 1 Jn. 3:2) and they will be transported to be with God in heaven – spirit, soul and new body. This will be a great victory over the sin, suffering and death of our world. That’s why Christians can look forward confidently to the coming resurrection. There’s victory ahead!
The hymn, “How great Thou art”, summarises the greatness of God and the reasons for our Christian faith.
The first verse is about God the great Creator and source of life on earth. It says “Your power throughout the universe displayed”. Do we see God’s power in His creation?
The third verse is about Jesus Christ the great Lifesaver and source of eternal life. It says “On the cross, my burden gladly bearing, He bled and died to take away my sin”. When we stand before God, will He be like a lifesaver or like a judge? If we turn towards God by confessing our sins we can be ready to meet Him.
The last verse is about the great resurrection when the bodies of those who have trusted in Christ will be raised and changed to be with Him forever. It says “When Christ shall come with shout of acclamation and take me home – what joy shall fill my heart”. Are you ready to experience this joy?
Written, April 2013