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Let Him Hear

“He that hath an ear, let him hear what the Spirit saith unto the churches.” (Revelation 3:22)

This is the final exhortation in Christ’s letters to His seven representative churches. It is the seventh such exhortation, one addressed to each church, so it must be unusually important. The emphasis, obviously, is not merely hearing with the physical ear but hearing with an obedient heart.

First of all, such hearing is necessary for saving faith, for “faith cometh by hearing, and hearing by the word of God” (Romans 10:17). Jesus said, “He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life” (John 5:24).

In our day, however, probably more than in any previous age, there is a cacophony of voices of all kinds that are seeking listeners. In fact, Jesus Himself cautioned, “Take heed what ye hear” (Mark 4:24). There are multitudes of false teachers today—evolutionary humanists, religious liberals, “New Age” mystics, and others—all very articulate and often winsome but speaking false doctrine. “To the law and to the testimony: if they speak not according to this word, it is because there is no light in them” (Isaiah 8:20).

It is important not only to hear the right words but also to hear the right way. Jesus also said, “Take heed therefore how ye hear” (Luke 8:18). Even if we hear the pure Word of God, it will accomplish nothing of value in our lives unless we hear with due reverence. “To this man will I look, even to him that…trembleth at my word” (Isaiah 66:2). And we must also hear with faith. “For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it” (Hebrews 4:2). “He that hath an ear,” therefore, let him hear with reverent faith the true Word of God. HMM

Personal Greetings

“Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren which are with them.” (Romans 16:14)

An interesting phenomenon occurs in the closing chapter of many of Paul’s epistles, which may at first seem incongruous with the biblical doctrine of plenary verbal inspiration. This phenomenon is the recital of various names of individuals—people in the churches from which, or to which, he was writing. Most of them are people about whom we know nothing except their names as listed by Paul. There are 11 people mentioned by name in Colossians 4:7-17. In Paul’s final epistle to Timothy, right after he had written the great passage on the inspiration of the Bible (2 Timothy 3:16-17), he mentioned no less than 18 names. In the last chapter of Romans is listed 35 names, five of which are included in the one short verse of our text.

The question is, why did the Holy Spirit inspire Paul to include so many personal names of people who were of only local interest in epistles that God intended to be used by Christians everywhere? And, of course, these lists of names are dwarfed in comparison to the very extensive lists in the Old Testament (e.g., Numbers 7 and 26).

Perhaps the main reason for their permanent inscripturation in this fashion is simply to illustrate the great truth that God knows and cares about every one of His children. We do know that each of our names is written in “the book of life of the Lamb” and in God’s “book of remembrance…for them that feared the LORD, and that thought upon His name” (Revelation 13:8; Malachi 3:16). Perhaps as a small token and assurance of these great lists in heaven, God has listed a few of these names in His Book here on Earth. They were ordinary people just like us, and it will be our privilege, as Paul instructs in our text, to “salute Asyncritus” and all the other believers who have gone before us when we can. HMM

Shun Babblings

“But shun profane and vain babblings: for they will increase unto more ungodliness. And their word will eat as doth a canker: of whom is Hymenaeus and Philetus.” (2 Timothy 2:16-17)

Paul’s earlier warning about “word fights” (2 Timothy 2:14) is strengthened in the text above with a different emphasis. Word fights are “picky” debates started by quarrelsome people. They are useless and divisive. They create conflicts and schisms.

Profane and vain babblings, however, are worldly and valueless “noise.” Less obvious and more subtle than fighting, they have the effect of destroying godliness. “But refuse profane [ungodly] and old wives’ fables [myths, baseless stories], and exercise thyself rather unto godliness” (1 Timothy 4:7).

Because “godliness is profitable unto all things, having promise of the life that now is, and of that which is to come” (1 Timothy 4:8), Paul strongly urged Timothy to “keep [guard] that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of science falsely so called: which some professing have erred concerning the faith” (1 Timothy 6:20-21).

The “oppositions” spoken of are the “antithesis”—the conflict, the stand against knowledge. Paul calls this anti-knowledge a pseudonumos—a false name. It sounds like knowledge but is not true.

The results of these “babblings” are not good. Ungodliness will increase. Error will eat away at spiritual health and truth like gangrene. The two church leaders that Paul mentions, Hymenaeus and Philetus, are listed as examples of such a cancer. They taught that the resurrection had already occurred for the saints.

Peter’s warning is very similar: “Beware lest ye also, being led away with the error of the wicked, fall from your own stedfastness” (2 Peter 3:17). HMM III

Lessons from Amos: Don't Pass Through Beersheba

“But...pass not to Beersheba.” (Amos 5:5)

Beersheba (well of the “sevens”) became a location of some importance in Israel’s early history. Hagar, the Egyptian bondwoman who bore Ishmael, was rescued by God at Beersheba (Genesis 21:14-19). Abraham improved the well at Beersheba and settled there, built a grove, and “called there on the name of the LORD, the everlasting God” (Genesis 21:33). It was at Beersheba that Abraham was told to sacrifice Isaac (Genesis 22:1-4).

Beersheba figured prominently in the life of Israel. Isaac made a covenant with the Philistines there, repaired the well, and lived at Beersheba for many years (Genesis 26:17-33). Historically, Beersheba is best known for the political oaths ceremoniously confirmed there with the secular nations around Israel.

At Beersheba, truth later became equated with tradition. Substituting the wisdom and traditions of man (Mark 7:3-13) or the world’s logic (Colossians 2:8) for truth can be very dangerous.

    God looks forward not backward. Historical places and events are lessons not laws.
    God wants obedience not activity. Past victories are to be praises not patterns.
    God demands truth not compromise. Successful negotiations are directives not doctrines.

“Seek good, and not evil, that ye may live: and so the LORD, the God of hosts, shall be with you, as ye have spoken. Hate the evil, and love the good, and establish judgment in the gate: it may be that the LORD God of hosts will be gracious unto the remnant of Joseph” (Amos 5:14-15). HMM III

Lessons from Amos: Don't Enter Gilgal

“But [do not]...enter into Gilgal...for Gilgal shall surely go into captivity.” (Amos 5:5)

Gilgal was the place of new beginnings. Twelve memorial stones from the Jordan were set up at Gilgal after the miraculous crossing of the Jordan River (Joshua 4:3). The nation was circumcised there in preparation for their possession of the land (Joshua 5:5). The Passover was celebrated (Joshua 5:10), and the miraculous manna ceased (Joshua 5:12). The victorious campaign in the hill country of Judea extending to Kadesh-barnea and Gaza was conducted from Gilgal (Joshua 10:15). The great battle at the waters of Merom was conducted from Gilgal (Joshua 10:43; 11:5). Saul was crowned Israel’s first king at Gilgal (1 Samuel 11:15).

Yet, the activity at Gilgal began to obscure the Word of God. Saul compromised and sacrificed at Gilgal to try to gain God’s blessing. His desire for political favor resulted in direct disobedience to God.

A zeal for “righteous action” without obedience can result in evil. Jephthah’s foolish vow and subsequent bad leadership led to a horrible slaughter (Judges 11–12). Micah’s selfish desire for a personal priest led to terrible apostasy (Judges 17–18). A Levite’s false zeal for revenge led Israel into civil war (Judges 19–21).

When activity substitutes for holiness, the cause starts to justify the activity. Activity then becomes necessary to preserve the cause, and dedication to the activity is equated with loyalty and holiness. In many cases, preservation of a memorable event overrides biblical truth. We don’t need “activity” at Gilgal as much as we need “abiding” in Christ. The “branches” need the “vine” (John 15). HMM III

Lessons from Amos: Seek the Lord

“But seek not Bethel....Seek the LORD, and ye shall live.” (Amos 5:5-6)

Bethel had a long history with Israel. Abraham camped near Bethel when he first entered the land of Canaan (Genesis 12:8) and “called on the name of the LORD” at Bethel when he returned from Egypt (Genesis 13:3-4). Jacob’s dream of the ladder took place at Bethel (Genesis 28:10-12, 19), and later it was there his name was changed to Israel (Genesis 35:9-15).

However, Bethel eventually became Bethaven, the “House of Idols” (Hosea 4:15), after Jeroboam I established a temple to the golden calf (1 Kings 12:28-33). And much later, Assyria, after the destruction of Israel, left false priests at Bethel to corrupt the land (2 Kings 17:27-34). The place became a substitute for the person of God.

The danger comes from showing more concern for property than people. The kind of place (one’s denomination) substitutes theology for truth, or the experience gives more credence to intuition than inspiration. Worship of place or event supersedes the worship of God. Both substitutes will produce error.

The admonition of Amos is to “seek the LORD” (Amos 5:6). The promise is that if we seek the Lord, we “shall live.” We will not find God in a place but in a person (Acts 4:12). We cannot find God in a campaign but in a commitment (Matthew 6:33). We surely will not find God in promises from men but in power from God (2 Peter 1:4). HMM III

Lessons from Amos: Walking with God

“Can two walk together, except they be agreed?” (Amos 3:3)

Amos was a prophet during the reign of Jeroboam II (son of Joash), who ruled the northern 10 tribes of Israel from 825 to 784 BC (2 Kings 14:23). Some 100 years earlier, Jeroboam I (son of Nebat) led a rebellion against the son of Solomon and started the northern nation of Israel (1 Kings 12). In order to keep his people from returning to Jerusalem, Jeroboam I “made Israel to sin” (1 Kings 12:30; 16:26; etc.) by developing a “new” religion centered on an image of a golden calf, with idol temples in Bethel and Dan (1 Kings 12:28-29).

Those northern tribes never returned to the worship of Jehovah but “sinned against the LORD,” and Israel “feared other gods” (2 Kings 17:7). The list of their sins was long and grievous in God’s sight.

    They “did secretly those things that were not right against the LORD” (2 Kings 17:9).
    Israel set up “images and groves in every high hill” (v. 10).
    They “wrought wicked things to provoke the LORD to anger” (v. 11).
    They “worshipped all the host of heaven” (v. 16).
    They “used divination and enchantments, and sold themselves to do evil in the sight of the LORD, to provoke him to anger” (v. 17).
    They “feared the LORD, and served their own gods” (v. 33).

Amos was commissioned in those dark years to openly confront the nation to “walk” in “agreement” with the God they professed to worship. Hypocrisy is at the core of the judgment and warnings recorded for us in the little book of Amos. We must learn the lessons or suffer the same judgment. HMM III

Waiting for Jesus

“Behold, God is my salvation; I will trust, and not be afraid: for the LORD JEHOVAH is my strength and my song; he also is become my salvation.” (Isaiah 12:2)

It is fascinating to note all the occurrences of the word “salvation” in the Old Testament. Most are translations of the Hebrew yeshua, which corresponds to the name “Jesus” in English. For example, the verse above could just as well read “behold, God is my Jesus;...the LORD JEVOHAH is my strength and song; he also is become my Jesus.”

Hebrew parents usually gave their children names that had significance. Thus, when Gabriel instructed Joseph to name Mary’s son “Jesus,” they would recognize immediately that they were, in effect, to name Him “Salvation,” because “he shall save his people from their sins” (Matthew 1:21). We can easily imagine that Mary and Joseph spent many hours together poring over their Bibles and reading again all the great prophecies of the coming Savior—especially those in which His very name, yeshua, had been anticipated.

The first of these was in the dying words of their ancestor, Jacob, after whom Joseph’s own father had been named (Matthew 1:16). In almost his last words, the dying patriarch had exclaimed: “I have waited for thy salvation, O LORD” (Genesis 49:18). We can at least wonder whether they wondered if Jacob, in his prophetic vision, had actually seen Jesus and cried out, enraptured, “I have waited for thy Jesus, O LORD!” Then, in Habakkuk 3:13, they could even have found both His name and His title (“anointed” = Messiah = Christ). Thus, “Thou wentest forth for the salvation of thy people, even for salvation with thine anointed [i.e., Jesus thy Christ]; thou woundest the head out of the house of the wicked” (i.e., Satan—note Genesis 3:15). In any case, we can be sure that Joseph and Mary “marvelled at those things which were spoken of him” (Luke 2:33). HMM

Interpreting the Bible

“Knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.” (2 Peter 1:20-21)

One basic reason why so many people seem to have trouble understanding the Bible is that they try to interpret it to fit their private opinions. The Greek word for “private” (idios) is related to such English words as “idiom” and “idiosyncrasy,” and this key passage warns us against any exposition of Scripture that is based on the teacher’s pet doctrinal or behavioral prejudices. A reader or hearer of the Word of God whose “heart is waxed gross, and their ears are dull of hearing” will be unable to “understand” (Matthew 13:15) because he comes with his mind and heart already bound to his own opinions.

The Bible does not need to be interpreted at all. In every other New Testament reference to interpretation, except the one in our text (which means “explanation” or “exposition”), the meaning is simply “translation.” The Bible does, of course, need to be correctly translated from Greek and Hebrew into English and other national languages, but that is all. God is able to say what He means, and He wants to communicate His authoritative Word to men and women of obedient hearts, who are willing to devote diligent study to all the Scriptures (2 Timothy 2:15; Hebrews 5:12-14), obey them (James 1:22), and teach them to others (2 Timothy 2:2, 24-26) carefully, clearly, and graciously.

To such students of the Word, the promise is: “Yea, if thou criest after knowledge, and liftest up thy voice for understanding; if thou seekest her as silver, and searchest for her as for hid treasures; then shalt thou understand the fear of the LORD, and find the knowledge of God” (Proverbs 2:3-5). HMM

The Ways and Works of God

“He made known his ways unto Moses, his acts unto the children of Israel.” (Psalm 103:7)

We have a distinct privilege as believers to know something of the “acts” of God. Scripture records many instances where He performed even miraculous deeds on behalf of His children.

There is perhaps a greater privilege—that of reflecting on His “ways,” as well. “Ways” in this context may be understood as God’s actions and behaviors that reflect His underlying character, resulting in His “acts.” Understanding His “ways” may not always be possible, “for as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts” (Isaiah 55:9), but nevertheless we are admonished to try and even pattern our own ways after His.

The people of Israel who had special knowledge of the “acts” of God were told to “walk in all the ways which the LORD your God hath commanded you, that ye may live, and that it may be well with you” (Deuteronomy 5:33). But “oh that my people had hearkened unto me, and Israel had walked in my ways!” (Psalm 81:13). “There is a way which seemeth right unto a man, but the end thereof are the ways of death” (Proverbs 14:12).

The New Testament echoes this same teaching: “Your fathers tempted me, proved me, and saw my works forty years. Wherefore I was grieved with that generation, and said, They do alway err in their heart; and they have not known my ways. So I sware in my wrath, They shall not enter into my rest” (Hebrews 3:9-11).

Moses, an eyewitness to the many magnificent works of God on behalf of Israel, went beyond and discerned the “ways” of God, as our text teaches. Surely, he chose the better way. JDM