A Time For Lament and Confession

We have sinned with our fathers / we have committed iniquity / we have done wickedly (Psalm 106:6).

Israel understood the importance of a time for lament.

The fourth book of the Psalms began with Moses’ meditation on God’s timetable for the fulfillment of His promises (Psalm 90:1-17); it could be said that the Psalter placed it there as an “answer” to the open questions of Heman and Ethan in Psalms 88 and 89. Most of the fourth book of Psalms praises God; it is quite “theological” for the Psalms (Psalms 91-104). The Psalter closes the fourth book with two parallel psalms primarily about the Exodus and Wilderness wanderings: Psalm 105:1-45 extols YHWH for the mighty signs and wonders He wrought in delivering His people. Psalm 106 seems to begin in a similar vein, praising YHWH for His hesed (steadfast love / covenant loyalty) and mighty deeds for His people (Psalm 106:1-2). The psalmist declares the righteous blessed, and asked YHWH to remember him when YHWH shows favor to His people and gives them prosperity, so he can rejoice and glory with his fellow Israelites (Psalm 106:3-5).

But Psalm 106 is no mere repetition of Psalm 105. The psalmist confesses his sinfulness and the sinfulness of their fathers (Psalm 106:6). A retelling of the events of the Exodus and Wilderness wanderings followed, yet this time emphasizing the people’s disobedience and lack of faith toward YHWH: forgetting His works, desiring meat, making a golden calf, despising the land of the inheritance, yoking themselves to Baal of Peor, and tempting Moses at Meribah (Psalm 106:7-33; cf. Exodus 14:1-Numbers 25:18). The psalmist then confessed Israel’s continued sinfulness when they entered the land: they mixed with the nations, they served other gods, they sacrificed innocent children, and they polluted the land with blood (Psalm 106:34-39; cf. Judges 1:1-2 Kings 25:1). On account of these things YHWH’s anger was kindled, and He gave them into the hands of their enemies who oppressed them; He would deliver them, and yet they would return to rebellion (Psalm 106:40-43).

Yet the psalmist drew encouragement from YHWH’s hesed, remembering His people in their distress, and caused them to be pitied by others (Psalm 106:44-46). The psalmist has confessed the iniquity of his forefathers, identified himself as complicit with them, and ended by calling out to YHWH to be saved, gathered in from all the nations (back to Israel) so they can give thanks to His name and glory in His praise (Psalm 106:47).

In Psalm 105 and Psalm 106 we see a sharp contrast between YHWH’s great love, covenant loyalty, and mighty deeds and Israel’s persistent rebelliousness and sinfulness. The fourth book of the Psalms glorifies and praises YHWH; we can understand why Psalm 105 would be included, but may find Psalm 106 to provide an odd conclusion. Yet, for Israel in exile, the conclusion is appropriate: Israel has learned from its experiences. They have come to understand that the God who did all these mighty deeds for Israel had every right to hand them over to their adversaries; God has not proven untrue to Himself. The psalmist gave voice to Israel to confess the sins of their forefathers, and by extension their own sins, so as to acknowledge their immorality and rebellion in the past, to demonstrate the fruit of repentance, and to beg YHWH for favor so as to obtain full restoration.

It is very easy for us today to find Psalm 106, especially Psalm 106:6, to be a bit unsettling. The author of Psalm 106 is not given but its perspective is consistent with the Exile; therefore, he was not among the generation who perished in the Wilderness, or lived in the days of the judges or early kings. For all we know he may have been born and lived in the days of the Exile, and did not personally participate in any of these sins! Did not Ezekiel establish that people are held accountable only for their own sins, and not the sins of their fathers or children (Ezekiel 18:1-32)?

Ezekiel speaks truth: when we all stand before God on the day of judgment, we will be judged for what we have done in the flesh (Romans 2:5-11, 14:4-12). And yet, from the beginning, Israel understood themselves as fully participating in their own history. Such is why Moses speaks to Israel in the first person plural throughout Deuteronomy 1:1-3:29, even though the people to whom he spoke were not the same individuals who actually experienced the Exodus. YHWH spoke of generational consequences for both righteousness and transgression in Exodus 20:5-6; a person is strongly influenced by their ancestors and cultural environment, a truth being rediscovered in our own day through epigenetic and psychological research. The psalmist of Psalm 106 saw his relationship to Israel and his forefathers very much in the same way: whatever he experiences is directly connected to what his forefathers had done, and therefore he is sharing in its guilt, if nothing else, in terms of its consequences. This psalmist is not alone: Daniel confessed similar sins, identifying himself with his forefathers, in Daniel 9:4-8, and Ezra began his prayer regarding the people’s intermarriages in the same vein in Ezra 9:5-9. Israel lived in a delicate balancing act: yes, each individual would stand or fall before God based on what they had done in the flesh and whether they died in sin or in repentance, even if Israel found that unjust (Ezekiel 18:1-32), but no Israelite lived in a vacuum, shaped by his environment and the inheritance, for good or ill, he received from his ancestors, and in which he or she took part by virtue of living as an Israelite.

As Christians we are invited to look at Israel according to the flesh as our spiritual ancestors; we are to learn from their examples so as to not fall by the same patterns of disobedience (1 Corinthians 10:1-12). But we can also draw strength from more positive examples. Confession and lament are not pleasant or comfortable activities. We may want to claim the positive elements of what we have inherited from our ancestors, but we want to quickly and fully jettison all the uncomfortable and ugly things which were handed down to us. We should indeed want to escape from the iniquity of the past; such is the essence of repentance. But Israel was wise to understand the necessity of sitting in lament, for it is all too easy to suppress the negative parts of our history to the point where it is forgotten, and we presume that we and our forefathers are more righteous than is justifiable. As long as Israel lived in denial about its past and present, Israel persisted in rebellion; Israel only made strides in serving God faithfully when they were willing to confront their sins and the sins of their ancestors, confess them, lament over them, and then appeal to YHWH for His covenant loyalty and favor. So it is for the individual Christian (James 1:22-25); so it is for the people of God individually and collectively (Ephesians 2:1-18, Titus 3:3-7).

For better and worse we are the descendants of our forefathers according to the flesh and according to the Spirit. We do well to uphold their stands of righteousness and persist in it while lamenting their failures in iniquity and turn away from them. We do well to consider ourselves to see what things we may be thinking, feeling, or doing which may bring shame and reproach among future generations of Christians so as to repent of them and give Gentiles past and present no reason to blaspheme (cf. Romans 2:24, 1 Corinthians 10:12). May we confess our sins, lament our iniquity, repent, and find favor in the sight of God in Christ!

Ethan R. Longhenry

The Confession

But [Jesus] held his peace, and answered nothing. Again the high priest asked him, and saith unto him, “Art thou the Christ, the Son of the Blessed?”
And Jesus said, “I am: and ye shall see the Son of man sitting at the right hand of Power, and coming with the clouds of heaven” (Mark 14:61-62).

It was one of the only things He said, but it was all they needed.

It was really a show trial; the final decision had already been reached, and it was only a matter of formality when it came to how to get there. The Jewish religious authorities had conspired to have Jesus arrested and fully intended to hand Him over to the Roman authorities for execution (cf. Mark 14:1-2). The trial was not going well; the testimony of the witnesses were not only false but did not even agree (Mark 14:55-59). Jesus had not answered His accusers, and the time came when the High Priest again asked Him whether He was the Christ, the Son of the Blessed (Mark 14:60-61). Jesus then gave His confession, and it was all they needed: He said He was, and that they would see the Son of Man sitting at the right hand of power and coming with the clouds of heaven (Mark 14:62). All of a sudden they had everything they needed; the High Priest rent his clothes, indicating mourning and shame on account of the “blasphemy” just heard, and they all summarily condemned Jesus to death for what He had said (Mark 14:63-64). The next morning He was delivered over to Pilate; He was dead that evening (Mark 15:1-39).

Jesus was right, of course. On the third day God raised Him with power; forty days later Jesus ascended to the Father, exalted and given all authority, and as long as the religious authorities remained authorities they had to reckon with the sect of the Nazarene (cf. Mark 16:1-8, Acts 1:1-5:42). The religious authorities thought they were doing God’s will, and they were, but just not as they had thought or had expected (cf. Acts 2:23-24, 3:13-17); in attempting to eliminate Jesus’ threat to their existence, they unwittingly accomplished the very mechanism by which God would redeem mankind, rescue many from Israel, and ultimately to seal the condemnation of all they treasured in Jerusalem (Matthew 24:1-36, Romans 5:6-11).

Thus we understand that Jesus made His confession knowing quite well that it would be the basis of the charge of blasphemy and for His execution. And yet He says everything He says in that confession for good reason: it has been, in fact, one of the primary means by which He has attempted to make clear who He is and what He is doing throughout His ministry.

Jesus’ confession is saturated with prophetic references. And of all the various prophecies regarding the Christ, He focuses on Daniel’s vision in Daniel 7:13-14 in terms of Psalm 110:1: the “one like a son of man” receiving dominion, glory, and a kingdom from the Ancient of Days, thus sitting at the right hand of God, the right hand of power. Thus here, toward the end of His life, we are given the key to understanding what He has been saying throughout His life: His self-description as “Son of Man.”

Jesus also provides the key to understand what will happen: He will reign over His Kingdom (Colossians 1:13). His Kingdom will not be like any other in history: it has no capital, no defined physical boundaries, no army with physical weapons. It certainly was not about re-establishing the Davidic monarchy in Jerusalem and overthrowing the Romans as the Jews had fervently hoped! Instead, it is as Daniel saw in Daniel 7:27: the Kingdom of the Son of Man is an everlasting Kingdom, and all dominions will serve and obey Him.

So it is that Jesus confesses before Pilate the good confession that His kingdom is not of this world (John 18:36-37). Christ’s Kingdom is spiritual, able to encompass people of all nations (Galatians 3:28, Colossians 3:11). It has one ruler perpetually: Jesus of Nazareth, raised from the dead, ruling from heaven (Matthew 28:18, Hebrews 13:8). Every knee will bow and every tongue will confess His name, thus saying what He declared before the religious authorities whether they affirmed it in life or not (Philippians 2:9-11).

Throughout His life Jesus proclaimed the coming Kingdom of God (Matthew 4:17). He is its Ruler; we are His subjects. As Peter preached on the day of Pentecost, God has made Him both Lord and Christ (Acts 2:36); it is incumbent upon us to heed His word and do what He says (1 John 2:3-6). Will we affirm Jesus’ confession in our own lives, recognizing that He is the Christ, and sits at the right hand of Power, and then act like it? Or will our confession come too late and with great bitterness?

Ethan R. Longhenry

David’s Sinfulness

Behold, I was brought forth in iniquity; and in sin did my mother conceive me (Psalm 51:5).

Few verses have engendered more controversy than Psalm 51:5. People argue about its meaning. Translations of the Bible are frequently judged by how they render the verse in English.

Psalm 51:5 is “ground zero” for discussions regarding “original sin” and “total depravity.” When taken out of context, the text certainly seems to lend credence to the suggestion that everyone is sinful from birth. Such a suggestion, however, does not sit well with many other passages in Scripture. In order to make sense of the verse in light of these other passages, many seek to blunt its force, suggesting it does not really mean what it seems to mean. The controversy has raged for 1500 years; it will likely continue until the Lord returns.

Such controversy is lamentable and certainly was not David’s intent when writing Psalm 51. If we wish to come to a good understanding of the verse, we do well to consider what David is writing and why he does so.

The psalm’s inscription points the way. We are told in 1 Samuel 13:14 that David is a man after God’s own heart, and most of the time he exemplifies trust in God. Yet in 2 Samuel 11:1-27 we learn of David’s heinous sins with Bathsheba the wife of Uriah the Hittite: he lusts for her, lays with her, attempts to set up a situation by which Uriah will think the child is his, and, failing that, conspires to have Uriah die in battle. When it is accomplished, he takes Bathsheba as wife. He may have been able to deceive his fellow Israelites, but he could not deceive God. God sends Nathan the prophet to David to expose his sins of lust, adultery, deceit, and murder, and David confesses his sin (2 Samuel 12:1-14). Nathan then pronounces God’s judgment: David will not die, but the child of the union will; David will experience trials, tribulation, and upheaval within his family. Most of the rest of 2 Samuel describes how these difficulties came about (2 Samuel 12:15-23, 13:1-20:26).

According to the inscription of Psalm 51, often made part of Psalm 51:1, David wrote Psalm 51 immediately after Nathan made evident his sin to him. The message of the psalm perfectly fits this context: it represents a penitent heart begging for God’s mercy and forgiveness. David has been forced to come face-to-face with his sin and the enormity of the wrong which he has done, and through the psalm he expresses not just the intellectual and rational understanding of the problem but the raw emotions and pain as well. Throughout Psalm 51 David does not merely recognize his sin: he experiences a range of emotions on account of his sin and turns to God wholeheartedly.

It is worth noting how we humans tend to get rather hyperbolic at emotionally charged moments in our lives. We tend to think and talk in extremes if we are quite happy or sad, suffering or relieved, relaxed or frustrated. We talk in terms of “always,” “never,” “forever,” and the like, even though we know intellectually that such language is extreme.

So it is with David in Psalm 51. When confronted with his sin and its terrible consequences, David feels extreme anguish and pain, a pain so real that we can feel it through the psalm. At such a time, when he considers himself, it would be quite easy to get a bit hyperbolic and go to extremes. He saw his sin for what it was, and because of it, he felt as if he was brought forth in iniquity. He felt as if he was even conceived in sin!

Feelings do not necessarily correspond with reality; just because David felt that he was sinful from birth and conceived in iniquity does not make it true in fact. With more sober thinking Ezekiel makes it clear that parents and children do not suffer for the sins of others but for their own sin alone (Ezekiel 18:1-24). Jesus will consider small children as representative of those in the Kingdom of God and will go so far as to declare that the Kingdom belongs to them (Matthew 18:1-4, 19:14, Mark 9:33-37). Such declarations are not consistent with the idea that children actually inherit sin and are in danger of hellfire the moment they leave the womb (or perhaps even earlier!). We must remember that David is writing poetry and expressing the great anguish and pain he is experiencing on account of his sin. He expresses that anguish with hyperbole, and it remains inspired by the Holy Spirit to give voice to others who will come afterward who will feel and experience similar anguish. But the statement is not true in fact, any more than we should believe that God was asleep because the sons of Korah demanded He wake up from sleep in Psalm 44:23. These are figures of speech expressing powerful emotion, and while the emotion is quite real, its expression should not be taken in such a way as to contradict what is known about God and His truth as revealed in the Scriptures. We do well to remember that the sum of God’s word is truth (Psalm 119:160).

Nevertheless, while the statement that David was brought forth in iniquity and conceived in sin is hyperbole and not true in fact, we do not do well if we try to minimize or lessen the emotional expression behind the statement. David said what he did because he was confronted with the magnitude, horror, and terror of his sin and its consequences. He felt it so acutely and thoroughly that he felt as if he was sinful from the very beginning. That is a very real experience of the depth of the problem of sin; have we ever gone through a period of time like David did? Just because we did not actively sin as children does not mean that we have escaped from the snares of sin; we stand as guilty before God of sin as David did. When confronted with his sin, David experienced great and terrible anguish, felt the problem of sin to the extreme, and in so doing turned back to God in full repentance. What would have happened if David attempted to blunt the force of his sin problem, seeking to rationalize or justify what he had done? What if he did not fully experience the anguish of feeling separated from God and in danger of losing the most precious relationship he had? Would he have expressed true contrition? Would he have remained a man after God’s own heart?

David was not, in reality, brought forth in iniquity, or conceived in sin. But he had sinned, and he felt as if he had been. He remained a man after God’s own heart, recognizing the difficulties and misery of sin not just intellectually but emotionally and viscerally as well. In so doing he gives us a voice when we are confronted with our sin and its serious consequences. Have we ever felt anything like what David felt? Are we willing to come to grips with the true depth of our sin problem and its terrible consequences, and endure that pain not just intellectually but emotionally as well, so that we can fully turn to God with a penitent and repentant heart and receive forgiveness? Let us, like David, be people after God’s own heart, recognize our sin problem, repent of it, and find salvation in God in Christ!

Ethan R. Longhenry

The Good Confession

Fight the good fight of the faith, lay hold on the life eternal, whereunto thou wast called, and didst confess the good confession in the sight of many witnesses. I charge thee in the sight of God, who giveth life to all things, and of Christ Jesus, who before Pontius Pilate witnessed the good confession; that thou keep the commandment, without spot, without reproach, until the appearing of our Lord Jesus Christ (1 Timothy 6:12-14).

Confession is one of those concepts that many people think they understand but often miss different aspects of what is involved. Most of the time, when we think of confession, we think of someone making known their transgressions. We might imagine a criminal confessing his crimes before a police officer or judge, or a person declaring their sins before God.

The Greek word for “confession” is homologeo; its parts literally mean “to speak the same thing (as),” and thus a confession or profession. It is used in passages like 1 John 1:9 to describe confession of sin, but it also maintains another powerful meaning in the New Testament, as we see in 1 Timothy 6:12-14: the “good confession” of Jesus and Timothy.

What is the “good confession” of which Paul speaks? In the Gospel accounts of Matthew, Mark, and Luke, Jesus does not say much to Pilate, save “Thou sayest” as a response to the question of whether He was the King of the Jews (Matthew 27:11/Mark 15:2/Luke 23:3). Jesus’ statement is not meant as disrespect; in Greek a statement and a question feature most of the same words with vocal inflection marking the difference between the two. Jesus declares the substance of Pilate’s words to be true.

John reveals a more substantive conversation between Pilate and Jesus. In John’s account Jesus declares that He has a kingdom, and it is not of this world (John 18:36); He is a King, and He has come to bear witness to the truth (John 18:37). In any event, Pilate’s inscription placed above Jesus, declaring Him the King of the Jews, makes it clear that there was little ambiguity involved (John 19:19). Before Pilate Jesus declared that He was a King, the King of the Jews; to any observant Jew, this meant that before the Roman authorities Jesus claimed to be the descendant of David, the Anointed One, the Messiah, the Christ.

Therefore, Jesus as the Messiah is the good confession which Jesus made before Pilate. Early Christians insisted on every believer making a similar confession before others: many ancient versions record the Ethiopian eunuch doing so (Acts 8:37), Paul speaks about it to the Romans (Romans 10:9-10), the Hebrew author has something similar in mind (Hebrews 3:1, 4:14, 10:23), and Paul here speaks of Timothy’s confession (1 Timothy 6:12-14). As Jesus confessed His identity before Pilate, so believers are to confess Jesus’ identity before others as well.

This confession is not the confession of sin or that one is a sinner; this is “speaking the same thing” as Jesus before Pilate, that He is the Christ, the Son of God (cf. Matthew 16:16). As Jesus spoke His confession before Pilate, so we are to speak our confession before others.

Today this does not seem very controversial or challenging for most people; very few of us have endangered ourselves to any degree by declaring that Jesus is the Christ, especially when doing so before other Christians. Nevertheless, in the first days of Christianity, as well as in some places around the globe to this very day, to declare Jesus as the Christ, the Son of God, could easily lead to arrest, torture, and death. For generations many Christians have bravely declared Jesus’ Lordship in the face of oppression and tyranny to the point of death. We should all maintain that level of boldness in faith if we are called upon to do so (cf. 1 John 3:16).

Yet it is evident from what Paul is saying– as well as the Hebrew author’s use of the idea of confession– that there is more to this than merely declaring before other Christians that Jesus is Lord. The expectation is for all of us that what we declare orally we believe firmly in our hearts and minds. All we may say in our confession is, “I believe that Jesus is the Christ, the Son of God.” Yet how much is really said in such a confession! If we believe that Jesus is the Christ, the Son of God, such demands that we trust in Jesus as Christ. It demands that we adhere to the teachings of Christ of which we learn in Scripture from the Apostles. This adherence to the teaching is not merely an intellectual exercise; it must be practiced, observable by all.

We have good reason to believe that Timothy’s confession took place over twenty years before Paul discusses it in 1 Timothy; a similar period of time (or perhaps even longer) is true for the Hebrew Christians to whom the Hebrew author writes. Their confession was something they were expected to remember; it was part of the moment in which they committed to the cause of Christ. Timothy declared before others that Jesus is the Christ, the Son of God; it is right for Paul to remind him of that declaration in terms of encouraging him to fight the good fight of faith, to hold firm to the commandment, and to continue to take hold of eternal life.

Merely declaring Jesus as the Christ means precious little, as Matthew 7:21-23 and James 2:19 attest. Instead, we must make the good confession of Jesus as Christ as a statement of confidence and trust, one whose implications we seek to work out throughout the rest of our lives. By confessing Jesus as the Christ, we confess our allegiance to Him and to His standard; by confessing Jesus as the Christ, we confess that we seek to be Christians striving to fight the good fight of faith, keeping His commandments, seeking to lay hold of eternal life. The good confession is as much a call to action and rallying cry as much as the declaration of Jesus’ identity. Let us make the good confession and make good on that confession throughout our lives!

Ethan R. Longhenry

Mistakes

Then Saul said, “I have sinned. Return, my son David, for I will no more do you harm, because my life was precious in your eyes this day. Behold, I have acted foolishly, and have made a great mistake” (1 Samuel 26:21).

The quality of a person’s character is not nearly as visible in moments of success and exaltation as it is during moments of error, fault, and humiliation. If our efforts succeed, or if we are proven right about our view on some person, event, or other matter, we feel at least somewhat good about ourselves. But what will we do if we fail? What happens if events do not take place as we had thought, or if everything we thought about someone or something proves to be wrong? What then?

King Saul faced such a situation in 1 Samuel 26. He was convinced that David intended to kill him and his children so as to take over the throne over Israel. Therefore, he hotly pursued David in an attempt to kill him. David is given an opportunity to kill Saul, yet does not do so, and publicly demonstrates this fact, showing that he had no intention of killing Saul (1 Samuel 26:4-20). Saul had been proven wrong. Faced with these circumstances, Saul was willing to humble himself publicly and declare his error. He admitted that he had sinned, acted foolishly, and had made a great mistake (1 Samuel 26:21). A good argument could be made that Saul was only putting on a show, and internally still wanted David, his rival, dead. We are not in Saul’s head; we cannot know for certain. Nevertheless, we can see that Saul was willing to at least profess that he had erred and was wrong.

Recently a gentleman made a prediction that the “rapture” would come on a certain day. He declared that the Bible guaranteed his prediction. And yet that day came and went. But did he admit that he was wrong? No; he would go on to declare that the day was “an invisible judgment day” involving a “spiritual judgment,” and expects the end of the world to come in a few months.

The assertion, no doubt, is quite ridiculous. It is quite evident that what was predicted did not happen. As opposed to just coming clean and admitting his error, however, he instead took the easy way out, attempting to dodge the force of the disappointment and the public humiliation and degradation he brought upon himself because of his previous proclamations.

Such disappointing behavior is not new or specific to that gentleman. If we are honest with ourselves, we can reflect upon many times in our own lives when we have been proven wrong but refused to admit it, or things have happened that do not fit into the way we see people or events and therefore have tried to dismiss it. The temptation is very strong to indulge in our own private fantasy land in which we are pretty much always right and very rarely wrong.

Yes, there are times when things may not be exactly as they seem– we might actually have a point, or our views, on the whole, are accurate. Yet the majority of the time we are being tempted to let our pride get in the way, since we always want to be right, and we never want to swallow the bitter pill of our own errors, insufficiencies, and weaknesses.

This is when we ought to remember the example of Saul: when confronted with evidence that shows us that we are wrong, it is always better to admit the error, confess the mistake, apologize, and move on. The bitterness of the humiliation during that painful moment is real, but to pile on error after error in order to justify the original error only extends that humiliation and directs us away from reality toward our idolatrous fantasy land. We must remember that the Lord resists the proud but gives grace to the humble (James 4:6-10, 1 Peter 5:5b-6).

It is always easier to duck and run from responsibility. Anyone can make a denial. It demands integrity in character to be willing to take up the courage to admit when we are wrong, to apologize, and to be willing to correct our views and actions accordingly. Yes, it hurts. Yes, it seems scary. Yes, it might mean that we have to entirely change the way we look at people and/or things. But is it not ultimately better to come to grips with reality than to believe the delusion and be condemned for it (2 Thessalonians 2:9-12, 2 Timothy 4:3-4)? Let us be willing to to admit our mistakes and our error when it is exposed, as Saul did, and remain humble, so that the Lord may exalt us in due time!

Ethan R. Longhenry

To Whom Shall We Go?

Upon this many of his disciples went back, and walked no more with him.
Jesus said therefore unto the twelve, “Would ye also go away?”
Simon Peter answered him, “Lord, to whom shall we go? Thou hast the words of eternal life. And we have believed and know that thou art the Holy One of God” (John 6:66-69).

Jesus never intended for Christianity to be easy. He has spoken and commanded many difficult things. Many of His teachings and practices are counter-intuitive and entirely against the grain of “conventional wisdom.”

Most people can accept, or at least tolerate, much of what Jesus said and did. Most people have no difficulty accepting the teachings and practices of Jesus Christ that come easily for them. After all, it is easy to keep avoiding the sins you have been avoiding and to keep doing the good things you have been doing!

But then there are the more challenging commands. “Deny [yourself], take up [your] cross and follow Me” (Matthew 16:24). “The greatest among you shall be your servant” (Matthew 20:27). Be crucified to self, live for Christ– no longer me, but Him (Galatians 2:20). Love your enemies; do good to those who would hate you and do evil to you (Luke 6:27-36). Do good at every opportunity, even when inconvenient (Luke 10:29-37). The list can go on and on, and the list will be different for each person!

Jesus had taught many difficult things in John 6 (John 6:60). He told people that they needed to eat His flesh and drink His blood if they were to have eternal life (John 6:53). While Jesus was speaking spiritually (cf. John 6:61-63), the image was quite disturbing for these good Jews, and it was difficult to wrap their heads around the idea of “consuming” the Incarnate Word (cf. John 1:1, 14). Because of these difficult sayings, many disciples no longer walked with Him (John 6:66).

Jesus turns and asks the Twelve if they would go away in John 6:67, and we then have Simon Peter’s excellent confession in John 6:68-69.

Notice what Peter does not say. Peter does not say that the teachings are easy or that they are entirely in line with the way the disciples already think. No– Peter recognizes that Jesus’ words are challenging and difficult. They were as counter-intuitive and against “conventional wisdom” then as they are now!

Instead, Peter demonstrates his faith and the faith of the other eleven disciples. Their faith is in Jesus Himself. They have come to believe and know that He is the Holy One of God, the promised Messiah that the prophets anticipated (John 1:41, 45). They have seen His work and know that no man can do what He does by His own strength (cf. John 9:30-33). Therefore, even if what Jesus of Nazareth teaches is difficult to swallow, it must be swallowed, because He has come from God and He speaks words of eternal life, and no such words can be found elsewhere!

If we are going to be effective servants of Jesus Christ, we must have the same starting point of faith as Peter and the disciples. It is not enough for us to believe in Jesus Christ for the things we like about Him, or that we should be attracted to Him because He taught some “good things.” Our faith must be rooted, first and foremost, in the belief and knowledge that Jesus is the Christ, the Holy One of God, Lord of heaven and earth, and His words are the words of eternal life (John 6:68-69, Matthew 28:18, Acts 2:36). If we first believe that, then we will be able to accept all things that He has taught, not necessarily because we think that they are all wonderful and lovely, but instead because we know that they are true and lead to eternal life, and that we cannot find such life anywhere else.

It will not be easy. Jesus’ deeds challenge us and force us out of our comfort zones. Jesus’ teachings overthrow some of our cherished beliefs and perspectives. We will be compelled to change the way we think, act, and how we present ourselves to others (Romans 6:16-18, Galatians 2:20, 2 Corinthians 10:5). It may be difficult, but, in the end, where else can we go? Jesus is the Holy One of God, the One who teaches words of eternal life. Let us learn from Him, accept both the easy and the challenging, and be found as faithful servants of God!

Ethan R. Longhenry

Taking Responsibility

And David said unto God, “Is it not I that commanded the people to be numbered? Even I it is that have sinned and done very wickedly; but these sheep, what have they done? Let thy hand, I pray thee, O the LORD my God, be against me, and against my father’s house; but not against thy people, that they should be plagued” (1 Chronicles 21:17).

David had indeed acted wickedly. He was incited to number the men of Israel and Judah– an act that indicates an expectation of war. Joab protested, but to no avail; David would not be moved. Yet, when confronted with his sin, and when he sees its consequences, David takes responsibility and wishes for the consequences to fall upon him and his house and not the innocent.

This is not the first time David has been confronted with sin and took responsibility. The same was true when Nathan confronted David regarding his adultery with Bathsheba and the murder of Uriah (2 Samuel 12). He took responsibility for his own sin; Psalm 51 eloquently shows as much.

Such is partly why David is indeed a man after God’s own heart. It is a natural human impulse to shift blame away from oneself. After all, when God confronted Adam about how he knew that he was naked in Genesis 3, Adam immediately shifted the blame to Eve, who in term shifted the blame to the serpent. We have all seen politicians and others impulsively deny claims made against them, only later to see them confess to the deed.

It is always easy to try to find some way to shift blame in regards to sin. One could blame the influence of others, one’s raising, one’s genes, one’s culture, government, society, other such thing, or even the influences of the spiritual powers of darkness. Nevertheless, we do best to take the blame for our own sin, since, in the end, none of us are ever forced to sin (1 Corinthians 10:13). We should be upfront and take responsibility. By doing so, we minimize the damage done, and show that we are indeed different in how we act.

John promises in 1 John 1:9 that if we confess our sins, God is faithful and righteous and will forgive us. To confess our sins means, literally, “to speak the same thing as,” or to directly and specifically take responsibility for what we have done. That is at least part of the way that David became a man after God’s own heart. We would do well if we did the same!

Ethan R. Longhenry