Category: Encouragement

Encouraging Words

Heaviness in the heart of a man maketh it stoop; but a good word maketh it glad (Proverbs 12:25).

Contrary to the feelings of many, no man is an island. No man (or woman) is entirely impervious to their environment or their circumstances.

We all go through times in life when our hearts are heavy. The reasons for heavy hearts are legion. Loved ones may hurt us or betray us, or we invest a lot of our emotional time and energy in their distress. They may pass away. We may be hurt by the words or actions of people around us. We may lose a job, develop a debilitating illness, or be in the midst of a very stressful period in life. Many times we allow the influences of the outside world and its continual panic to get us down.

Whatever the reason the distress is quite real. It is not as easy to live with a heavy heart as otherwise (cf. Proverbs 18:14). There is less motivation to engage in the simple functions of life, let alone anything else. It is hard to concentrate. It is hard to be civil and put on a false face in front of others. And it is especially difficult to “keep the faith” and believe that better times are ahead.

There is a natural tendency, in such circumstances, to retreat. It seems easier to not feel at all than to feel distress.

But the “unfelt life” is not really life at all. We all enjoy the highs/peaks of life. If there are highs/peaks, there must, at some point, be lows/valleys. We all experience them; we all have to live through them.

Yet there is something that makes it all just a little more tolerable, and that is a “good word.” Can we all not think of times when we were in distress (or perhaps just stress) and someone took out the time to encourage us and to build us up? Have we all not had experiences where we were laid low but the strengthening words of another lifted us up?

Words of affirmation and encouragement always have value. Little wonder, then, that God commands believers through the Apostles and others to encourage one another (1 Corinthians 14:23, Hebrews 10:25, Jude 1:20). Words of encourage sustain and uplift in times of distress and trouble. They reinforce us in the good times. There is no circumstance in which truly encouraging words cannot provide some benefit!

But for there to be good words there must be people who understand their value and are willing to freely provide them. Encouraging people are always in the minority; there is a superabundance of critics, cynics, and pessimists. Nevertheless, we all know the superior value of having a “Barnabas” in our life than the pessimists and cynics (cf. Acts 4:36-37). If we understand the value of having a “Barnabas” in our lives, how much more should we then strive to be the “Barnabas” for our fellow man!

There are few things that we can do that have a more lasting impression on others than to be there for them in times of distress with good words of encouragement, affirmation, and strength. Let us be a “Barnabas” and speak good words to all!

Ethan R. Longhenry

The Lord’s Prayer (2)

And it came to pass, as [Jesus] was praying in a certain place, that when he ceased, one of his disciples said unto him, “Lord, teach us to pray, even as John also taught his disciples.”
And he said unto them, “When ye pray, say, Father, Hallowed be thy name. Thy kingdom come. Give us day by day our daily bread. And forgive us our sins; for we ourselves also forgive every one that is indebted to us. And bring us not into temptation” (Luke 11:1-4).

The Lord’s Prayer has been a mainstay of much of “Christendom” for a long time; it is repeated constantly around the world at least on a weekly basis. It is known for being succinct and yet deep in meaning. It is a wonderful model prayer– a vehicle designed to get us to think more deeply about our petitions to God and how those petitions impact our lives.

As told in Luke the circumstance begins with Jesus praying. The disciples seek to learn how to pray from Him since they see Him in prayer so much (cf. Luke 5:16, etc.). He is the Model for us– He does not merely exhort us to pray (Luke 18:1-8) but lives a life of prayer. This left a deep impression on the disciples (cf. Acts 6:4).

Jesus was not disappointed in their request for guidance; He did not rebuke them for it. It was good to ask the Lord how to pray. He was more than happy to oblige and teach them how to pray.

And then we have the substance of the prayer. The version in Matthew (Matthew 6:9-13) is a bit more expansive (and was expanded upon more over time), but the sentiments are the same as in the Lukan version.

Jesus’ first statement involves the sanctification of God’s name. While God may be our Father through adoption, and we have been granted access to Him, we must always remember that He is holy and utterly greater than ourselves (cf. Romans 8:15, Hebrews 4:16, 1 Peter 1:16, Isaiah 55:8-9). Whether we communicate our reverence for God in words and attitude or just by attitude, it is important that it be communicated.

Jesus’ second directive involves the Kingdom. At the time Jesus speaks the Kingdom had not yet come; it would exist after Pentecost (cf. Colossians 1:13), but the full salvation and the ability to be with God forever has not yet arrived (1 Peter 1:3-9, Revelation 21:1-22:6). Regardless, it is good to promote the advancement of the Kingdom of God in prayer– the strengthening of the church, the proclamation of the Gospel around the world and for the welfare of those seeking to do so, and so on (Ephesians 4:11-16, Romans 1:16, Colossians 4:3).

Daily needs should be a part of prayer. God knows we need them, but that does not mean that we should not ask for them (cf. Matthew 6:23-34). God is not unapproachable or concerned only about the “big picture” so as to have no desire to hear our petitions regarding the daily issues of life. Instead, He wants us to cast our anxieties upon Him (1 Peter 5:7). Life is lived through daily concerns, and it is good for followers of God to obtain His counsel for them.

Since we have the propensity for sin, we have need of forgiveness (cf. 1 John 1:8-9), yet this statement of Jesus is as much a challenge and a warning as it is a petition in prayer. Jesus encourages us to pray for the forgiveness of our sins on the basis of our own forgiveness of those who sin against us– a matter on which He elaborates further in Matthew 6:14-15 and Matthew 18:21-35. It is not and cannot be enough for us to just pray to God for the forgiveness of our sins. If we want to be forgiven we must be forgiving, and we cannot expect forgiveness if we do not grant forgiveness.

Jesus concludes in Luke with a petition to not be led into temptation. On the surface, this seems strange– is it not true that God does not tempt anyone (James 1:13)? We should not imagine that Jesus expects us to make sure in our prayers that we beg God not to personally direct us toward temptation, for God does not do such things. Instead, the petition is a request to be delivered from trial and to escape the temptations of the Evil One. We must acknowledge the spiritual war in which we are engaged, constantly maintaining contact with the Captain of our souls (cf. Ephesians 6:10-18). It is right and good for us to request God’s assistance in terms of our trials and temptations so that we may endure and overcome. We do not win by our own strength; we overcome through the strength that God supplies through Jesus Christ!

God’s holiness, advancement of His Kingdom, daily needs, forgiveness, endurance in trial and temptation– so much is said in so few words. Let us consider the Lord’s Prayer and remain in continual contact with our Lord and God!

Ethan R. Longhenry

The Chief of Sinners

Faithful is the saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief: howbeit for this cause I obtained mercy, that in me as chief might Jesus Christ show forth all his longsuffering, for an ensample of them that should thereafter believe on him unto eternal life (1 Timothy 1:15-16).

Even though we may live in a society that vaunts the self-worth of the individual, attempting to “empower” people to understand how great they are, many people are constantly bedeviled by guilt and shame. They acutely feel that they are terribly sinful people. In their eyes there can be no rehabilitation for them. They have come to the conclusion that nothing can atone for their sins.

If this belief system had any truth or merit, Saul of Tarsus would have certainly been able to accept it. He had approved of the execution of Stephen (Acts 7:58), worked to lay waste to the church (Acts 8:3, 1 Timothy 1:13), and was heading to Damascus to do more damage (Acts 9:1-2). He then sees a great light, and we can only imagine how he must have felt when he heard that the “Lord” is the Jesus whom he has been persecuting (Acts 9:4-6). The guilt! The shame! How terribly wrong and misguided his work! He had believed that he was doing God’s work; instead, he now understands that he has opposed God’s work and even complicit in murder. Little wonder that he declares himself the “chief of sinners” (1 Timothy 1:15)!

Did Saul head back for home, despondent and frustrated, assured of his own sinfulness, dejected and despised? Did he declare that his sin was so great that it could not be forgiven? Absolutely not! He was made to understand the will of the Lord– God’s enemy will now be used to champion God’s cause (Acts 9:15-16). The chief of sinners will be put to work in God’s Kingdom to warn others about their sins (cf. 1 Timothy 1:12-16). When he believed in the Lord Jesus Christ and was immersed in water for the remission of his sins, he obtained that mercy and forgiveness that so many today feel that they cannot obtain (cf. Acts 22:14-16)!

Why is it that so many people believe that they cannot be forgiven of their sins? The problem is really threefold.

The first problem is that people have this innate sense that they must diligently work to atone for sin. They understand that they have done wrong and therefore seek to “make it right” somehow. Nevertheless, there is a recognition that all of this moral striving cannot really cover or atone for sin. The shame and guilt that have come as a result of sin are still there. Such people feel as if they cannot be forgiven, and in a sense they are right– they cannot be forgiven through their works. No one can be made righteous through the works of any law, and no one can atone for sin through their efforts (Galatians 3:11, Ephesians 2:8-9).

The second difficulty involves an implicit challenge to the power and sovereignty of God. For a person to believe that they have sinned so terribly that they cannot be forgiven means that they believe that God is somehow unable to forgive them, that Christ’s blood cannot atone for what they have done. Paul shows how this view is a lie, for few are the people today who have sinned as grievously (in human terms) as Saul of Tarsus, and yet Christ’s blood could cover his sin (1 Timothy 1:12-16). God is greater than our sin, and if we desire to be cleansed through Jesus, then we can be clean!

In the end, the challenge has less to do with God in Christ and more to do with the people themselves. We can see that there is no one who has sinned so terribly that they cannot be forgiven– instead, God really does want to save sinners, and therefore He wants people to be forgiven and saved (1 Timothy 1:15, 2:4). The problem is not even with shame and guilt, for such ought to exist when we have sinned (cf. Genesis 3:10, Isaiah 59:1-2). The challenge often is that even if God is willing to forgive people of their sins, they are not willing to forgive themselves. They cannot envision a time when they have released themselves from the burden of sin and death as God is willing to do for them in Jesus Christ (cf. Romans 8:1-11). They maintain a measure of control while holding onto that shame and guilt, whereas God calls us all to release that control and trust in Him (Galatians 2:20, 2 Corinthians 5:7).

We have all sinned and fallen short of the glory of God (Romans 3:23). There is nothing we ourselves could ever do to atone for that (Ephesians 2:8-9). We all really deserve condemnation because we have sinned (Romans 6:23). These are all accurate statements of reality, no matter how difficult or challenging they are to swallow. There are too many more people who will not concede these realities than there are who are enslaved to them. Nevertheless, as assuredly as we have sinned and are worthy of condemnation, God has provided the means of reconciliation through the blood of His Son Jesus Christ (Romans 5:5-11). We can obtain mercy and pardon through our obedient faith even though we can never deserve it (cf. 1 Timothy 1:12-16, Romans 6:16-23). Nevertheless, we must place our confidence in trust in God. If God is willing to be for us, we should not be against us (cf. Romans 8:31). If God will justify us, we ought not condemn ourselves (Romans 8:33-34). If God wishes to show His abundant love toward us, cleanse us of sin, and provide eternal life for us, why should we stand in the way (cf. Romans 8:35-39)?

Christ Jesus came into the world to save sinners, no matter how sinful they are. Let us proclaim that truth, praise God for that truth, trust in God, and be willing to be cleansed and healed!

Ethan R. Longhenry

Casting Our Anxiety Upon Him

Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time; casting all your anxiety upon him, because he careth for you (1 Peter 5:6-7).

Believers recognize that one of the most critical, albeit challenging, aspects of the faith is humility. Jesus encourages believers to be humble servants constantly– indicating that those who humbly serve are the greatest in the Kingdom (Matthew 20:25-28) and constantly making the following comparison:

“And whosoever shall exalt himself shall be humbled; and whosoever shall humble himself shall be exalted” (Matthew 23:12).

The mandate for humility is strongly emphasized throughout the letters of the Apostles. Paul encourages it in Philippians 2:1-11; James provides a message strikingly similar to Peter’s in James 4:10. And we have Peter’s exhortation to humility in 1 Peter 5:6. The message is plain and evident: if we want to be Christ’s disciples, we must humble ourselves under the mighty hand of God.

Yet notice the comment attached to this principle in 1 Peter 5:7. Peter goes on and indicates how believers are to cast their anxieties upon God since He cares for them.

This message also comes from Jesus. Matthew 6:25-34 is Jesus’ grand display of God’s care and concern for His creation and an imperative to not be anxious but to trust in God. Matthew 10:29-31 indicates God’s specific concern for each creature– the lowly sparrow and therefore humans– and that the hairs of our head are numbered (and yes, that is probably an easier task in regards to some rather than others). All of these Scriptures testify how we would do well to cast our cares and anxieties upon God, for He is concerned for our well-being and is far better able to handle the sources of anxiety and concern than we ever could be (cf. Ephesians 3:20-21)!

This is well and good, but Peter here attaches the idea of casting our anxieties upon God as an element of humbling ourselves under His hand. How can this be?

It seems almost innate and natural for humans to worry and to be anxious over anything and everything. It does not take much suggestion to get people to start worrying about almost anything from things like small creatures to the prospect of utter obliteration.

Natural impulses, however, can be controlled or re-directed if desired. We do not have to worry, especially over matters which we have no control. We can cast our anxieties and cares upon God and re-direct our focus and energies toward our service to God.

But our worry and our anxiety represent our sense of control over a situation. When we otherwise feel powerless, being able to worry about a situation or to be anxious regarding it is something we can have and nurture. We feel that as long as we focus on the circumstance we might be able to do something about it– no matter how futile that endeavor might be. As bad as worry and anxiety might be, and as much as we might know that worry and anxiety does not help us, feeling utterly powerless often feels that much worse.

It takes a lot of confidence in God and a recognition of His great power and concern for us to give up that last vestige of power we may feel we have and cast our anxieties upon Him. And that is precisely why Peter attaches the need to cast our anxieties upon God onto the exhortation to humble ourselves under God’s mighty hand. When we give up ourselves, our cares, our anxieties– all of us– we find that God takes care of all such things and much, much more, and as opposed to worry and fear we can be filled with grace and peace (cf. Philippians 4:7).

But we must take that leap of faith and place our confidence in God. Let us seek to humble ourselves under God’s mighty hand and cast our last vestige of control– our worries and anxieties– upon Him!

Ethan R. Longhenry

Hearing the Voice of God

And the child Samuel ministered unto the LORD before Eli. And the word of the LORD was precious in those days; there was no frequent vision. And it came to pass at that time, when Eli was laid down in his place (now his eyes had begun to wax dim, so that he could not see), and the lamp of God was not yet gone out, and Samuel was laid down to sleep, in the temple of the LORD, where the ark of God was; that the LORD called Samuel;
and he said, “Here am I.”
And he ran unto Eli, and said, “Here am I; for thou calledst me.”
And he said, “I called not; lie down again.”
And he went and lay down.
And the LORD called yet again, “Samuel.”
And Samuel arose and went to Eli, and said, “Here am I; for thou calledst me.”
And he answered, “I called not, my son; lie down again.”
Now Samuel did not yet know the LORD, neither was the word of the LORD yet revealed unto him. And the LORD called Samuel again the third time.
And he arose and went to Eli, and said, “Here am I; for thou calledst me.”
And Eli perceived that the LORD had called the child.
Therefore Eli said unto Samuel, “Go, lie down: and it shall be, if he call thee, that thou shalt say, ‘Speak, O LORD; for thy servant heareth.'”
So Samuel went and lay down in his place.
And the LORD came, and stood, and called as at other times, “Samuel, Samuel.”
Then Samuel said, “Speak; for thy servant heareth” (1 Samuel 3:1-10).

The days of Eli and Samuel were difficult days for Israel. Whereas in times past there were some prophets or prophetesses who heard the voice of the LORD and provided Israel with His guidance, such was now rare. That changes here in 1 Samuel 3 when God begins to speak with Samuel, the prophet who will now guide Israel for many years.

The example here of Samuel’s call is very instructive for us in the early twenty-first century. We live in a world where many people deny that there even is a God who would speak to humans, let alone to believe that He has definitively spoken in ways that we should all be able to “hear.” It is common for us to hear today that people who lived so long ago were in the “darkness” of “ignorance” and “superstition,” with the implicit belief that we are so much more superior today because of all of our discoveries and insights. Indeed– the word of the LORD seems quite rare these days.

Yet is Samuel so completely superstitious and ignorant as a young boy? Consider what happens– he hears his name called three times, and three times he goes and asks Eli what he wants. He assumes what we would all likely assume if we heard someone call our name– some other human near us is trying to get our attention. Samuel does not seem to even begin to connect the voice he is hearing with God.

For that matter, Eli, who is in God’s service as priest (cf. 1 Samuel 1:9), does not automatically connect the voice with God, either. It takes Eli being awoken three times by Samuel for him to even begin to wonder if perhaps it was the voice of God calling Samuel.

Yet, when Eli has that recognition– when he perceives that God is calling the child– everything seems to change. Yet, in reality, nothing has changed but Eli’s and Samuel’s perceptions.

God is a consistent God. Just as He does not compel or coerce anyone into believing in Him or serving Him, so He does not compel or coerce anyone into hearing Him. If we want to hear God’s voice, we must be open to the possibility of hearing His voice, else we will just interpret the voice of God according to our existing presuppositions and worldview, just as Eli and Samuel did.

This is true in terms of the creation. We can see the hand of God in the creation and hear His voice speaking through it, but only if we seek to understand in that way. If we are not open to seeing God’s hand or hearing His voice in the creation, we will just interpret the creation in terms of our own darkened presuppositions and worldview (cf. Romans 1:18-25).

This is quite powerfully true in terms of the Scriptures themselves, the revealed Word of God, and the message they contain about Jesus of Nazareth, the Incarnate Word of God. Consider Samuel again– God calls him, and he thinks he hears the voice of Eli. God’s message often comes through a human vehicle– His voice sounds like that of a human, and He has used His chosen people to communicate His message throughout time (cf. Hebrews 1:1-2). It is easy for people to act as Samuel did at the beginning– believing the voice of God in Scripture to just be the voice of some human beings, perhaps interesting, but not convicting. But if we are open to hearing God’s voice through Scripture, the message becomes quite powerful, very convicting, and life-changing. When we are willing to hear the voice of God in Scripture, we have found all we need in order to live the lives God intends for us to lead (cf. 2 Timothy 3:16-17). We learn about Jesus the Incarnate Word after whom we are to pattern our own lives (John 1:1-18, 1 John 2:6).

At that moment, everything seems to change. And yet, in reality, nothing has changed but our perspectives.

The word of the LORD is precious in these days. Far too many seem deaf to His call. And yet He continues to call out through the message of Scripture for all men to repent and to follow His Son (Matthew 28:18-20, 1 Timothy 2:4). Let us perceive the voice of God and follow after Him!

Ethan R. Longhenry

The Good Old Days

Say not thou, “What is the cause that the former days were better than these?”
For thou dost not inquire wisely concerning this (Ecclesiastes 7:10).

Who has not heard of– or wished for– the “good old days”?

In the eyes of a lot of people, things were better in those “good old days.” A lot of people are confident that there was less sin and more righteousness in those good old days. People were more friendly, or more respectful, in the good old days. Life was easier and things were simpler in those good old days. There are a lot of people who think that it would be best to return to the “good old days”!

While some of these matters may have some validity– it may be that people were more respectful, or that life was easier in some ways– it misses the overall point. There is a major problem with the “good old days.” The “good old days” do not exist!

Humans have an ingrained tendency to remember the best parts of things and to forget the less pleasant elements of life. The Israelites, for instance, vividly remembered the food and drink they had in Egypt, but not so much the slavery, oppression, and hard bondage (cf. Exodus 16:3, 17:3). When faced with the challenges of the present it is easier to romanticize the past and pine for it, but the past was not nearly as rosy when it took place as it is glorified after the fact.

After all, were there not people in the 1950s who probably thought that things were better in the “good old days”? Would it not be the same in 1920? 1880? 1840? It would never end– things were always, apparently, better in the “good old days.”

All of this shows the wisdom of the Preacher. It is not wise to wonder why things were better in the past than they are in the present. The reason is that things are not inherently better or worse– just different.

Was sin less public in the past? It would seem so. But does that mean that there was really less sin, or that sin was just kept covered up and behind closed doors?

Was life easier in the past? Perhaps in some ways. Yet, then again, there were many diseases that caused great pain and distress that have since been cured, and tasks that used to take people days can now be done more simply.

Do there seem to be serious threats to our welfare today? Certainly; but there were serious threats in the past also. Fear of terrorism has replaced fear of Communism which itself replaced fear of totalitarianism and so on and so forth.

Are there major moral issues in the forefront of our culture? Most certainly. But there always have been. They may change based upon the season, but there is always something that needs to be addressed. Today’s disputes regarding abortion and homosexuality were similarly engaged in the past regarding racism, prohibition, and a host of other moral ills.

Since the Garden people have been sinning. There have been threats to life and happiness. There have always been reasons to believe that society/culture is going to the dogs. And yet there have always been people who have been willing to stand for what is right and good and holy (cf. Romans 11:5). Societies uphold and enforce some of God’s purposes while leaving others to the wayside.

People often take comfort by looking to the past and wishing for the “good old days.” The savage irony is that people in those “good old days” likely looked back to the “good old days” to them, and future generations will look back on these days perhaps as the “good old days.” It is not wise to dwell on what probably never really existed and which, regardless, cannot be resurrected. Instead, we must focus on the here and now. How can we promote the Gospel of Christ and make disciples among those who live in the early twenty-first century (Matthew 28:18-20, Romans 1:16)? How can we be best conformed to the image of the Son in our own time (Romans 8:29)? How can we stand firm for the truth of God in our culture today, not in a culture that may be quite distant in the past (1 Peter 5:7-9)?

Yesterday, for better and for worse, is gone. Tomorrow will come, and it will have its sufficient troubles (cf. Matthew 6:34). Our responsibility is to live today and to serve Jesus today (Romans 6:16-23, Galatians 2:20). Let us do so!

Ethan R. Longhenry

Asaph and the Wicked

“For, lo, they that are far from thee shall perish: Thou hast destroyed all them that play the harlot, departing from thee. But it is good for me to draw near unto God: I have made the Lord GOD my refuge, that I may tell of all thy works” (Psalm 73:27-28).

Psalm 73 describes Asaph’s meditations on one of the more challenging realities of this world: the wicked oftentimes prosper while the righteous do not.

At first, Asaph is led to envy and distress. He sees the condition of the wicked: they are strong, without trouble or plague, proud, violent, fat, with abundance of possessions, scoffers, blasphemers, and at ease (Psalm 73:1-12). Asaph begins to envy them and wonders why he bothers living a righteous life, trying to do the right thing, while all these others who cut corners and do wickedness prosper (Psalm 73:13-14)!

Asaph understands that such thoughts are treachery against himself and against his descendants, and he recognizes that dwelling on the whole matter causes pain (Psalm 73:15-16). And then he enters the sanctuary of God and receives comfort (Psalm 73:17).

Yes, the wicked may prosper now, but the day is coming when they will get caught in their wickedness. It may be during this life, or it may be in the life to come, but desolation comes upon them all (Psalm 73:18-20, Romans 2:5-10).

Asaph then recognizes how brutish he was, and foolish in his thinking (Psalm 73:21-22). He recognizes that his trust is in the LORD, and that God will guide him with His counsel (Psalm 73:23-25). Even though the flesh fails, God will be strong (Psalm 73:26). And, in conclusion, Asaph sets forth the two paths: the one that is far from God, and those therein will perish, and the one drawing near to God, where there is true strength and value (Psalm 73:27-28).

Three thousand years later things have not changed significantly. There are still plenty of people who make a very good living through sinful behaviors. It seems that those people who are trying to be responsible and who do the right thing are the ones being punished, and many wonder if it is worth it to do what is right and to follow God.

We can learn much from Asaph and his meditations. Yes, the wicked prosper. But their prosperity will not last forever. Times of distress will come upon them and there will be no Refuge in which they can trust. They may mock and deride God in their words and deeds, but all of that will come upon them one day (cf. Romans 2:5-10, 2 Thessalonians 1:6-9)!

Those who attempt to serve God and do His will may look at the wicked and get envious at how “well” they are doing, but they must never forget what they have. As believers in God they are able to call upon God as their trust and refuge. Believers in God are guided by His counsel and enjoy the opportunity to be in the presence of God (cf. Matthew 28:20, Hebrews 4:16). And, ultimately, God will redeem those who are His and they will spend eternity with Him in glory (cf. Psalm 73:24, 2 Thessalonians 1:10-11, Revelation 21:1-22:6).

Why do the wicked prosper? We do not know, cannot know, and it would be too painful to really know. But let us not envy the temporal prosperity of the wicked when we have the opportunity to have the true riches indeed– to call upon the One True God, to be guided and sustained by Him, and, ultimately, to receive glory from Him. Let us draw near to God and make Him our refuge!

Ethan R. Longhenry

Zealous For Good

And who is he that will harm you, if ye be zealous of that which is good? (1 Peter 3:13).

We have again come to the time of the year known as “March Madness,” when the eyes of many in the nation are focused on the NCAA Division 1 Men’s Basketball Tournament. Even people who have not really followed the teams so far this season fill out their brackets, and millions tune in to see who will be upset and who will be able to win it all.

The passion that people bring to sporting events is, of course, legendary. In America, baseball and basketball are cherished sports, but nothing seems to inspire more passion than college and professional football. In most other countries it is soccer that inspires fanatic devotion. Untold amounts of money, energy, and time are expended in following and cheering on these sports teams.

And for what? Most of the teams, by necessity, lose. The focus then goes to the next season. But what happens when your team wins? You may go and get an honorary t-shrirt or hat or the like, but even here, the focus goes to next year. And then the year after that.

As the Preacher indicates, all is vanity, or emptiness (Ecclesiastes 1:1). So it is with fanatical passion regarding sports– teams win, teams lose, and the world goes on, and nothing is really gained in the end. But this goes beyond mere sports– it is true with almost everything in life. Politics– actions are done, actions get reversed. Elections are won and elections are lost. The world moves on. Business corporations succeed. They stagnate. They fall. Others begin to succeed. The world moves on. All remains vanity!

How much human effort, energy, and resources are expended toward that which is ultimately futile? How many people devote all the energy they’ve been given in this short life to things that do not ultimately profit?

Believers in God, on the other hand, are invited to invest their time and energy into something that will endure forever– the Kingdom of God (Daniel 2:36-44). We are invited to lay up treasures in Heaven, where thieves cannot steal and moth cannot consume (cf. Matthew 6:19-20). We are able to participate in God’s eternal plan, promoting His purposes to those in His creation (cf. Ephesians 3:10-11). And then, when everything that humans have expended their effort to obtain is burned up into nothing, we have the opportunity to experience the eternal weight of glory with the Father forever (2 Peter 3:9-12, Romans 8:18, 2 Corinthians 4:17).

Therefore, we have been given the greatest encouragement, incentive, and purpose that could ever be. Whereas any effort we direct toward any other purpose or cause will not endure, our effort in the Lord is never in vain (1 Corinthians 15:58). All the gold in the universe will melt, but treasure in Heaven will be perpetual. When all is destroyed, it will not matter who won the Final Four, the Super Bowl, or the World Cup. All that will matter is whether we were found to be obedient servants of the Lord Jesus Christ and that we were zealous for His purposes (cf. Matthew 25:14-46)!

It is easy to become zealous for sports, zealous for politics, zealous for business, or zealous for thousands of things “under the sun.” Yet our overreaching passion and zeal should be directed for the good– for the promotion of God’s message of salvation in this world, reflecting Jesus Christ to everyone in our lives. Let us be zealous for good, and not allow our energies to be misdirected!

Ethan R. Longhenry

Our Defense

But sanctify in your hearts Christ as Lord: being ready always to give answer to every man that asketh you a reason concerning the hope that is in you, yet with meekness and fear (1 Peter 3:15).

You have probably heard it asked at some point or another: if you were charged with being a Christian, would there be enough evidence to convict you?

The question is designed to be a pointed reminder that we must not just profess Jesus Christ but actually demonstrate our faith in word and deed (cf. James 1:22-25). As such, it is important for us to consider: is our faith at work in our life?

Yet there is another question that could be asked that is just as important: if you were charged with being a Christian, could you make a defense for the hope that is in you? Peter is encouraging us to be able to do this very thing.

Before any defense for the faith can be made we must make sure that we have purified our hearts and fully submit ourselves to Jesus’ Lordship (cf. 1 Peter 1:22, 3:22). An oral defense that is not consistent with the way we live our lives will be next to meaningless. If we are going to believe that our hope is in Jesus and the resurrection, we must pattern our lives after Jesus (cf. 1 John 2:6). Christianity has never been and never will be just a set of dogmas for intellectual consideration, for Christ demands the transformation of mind, body, and soul.

We must then obtain understanding and know the substance of the faith– to grow in the knowledge of Jesus Christ (2 Peter 3:18). The defense is for the “hope that is in us,” the sustaining confidence that Jesus is Lord and that as He obtained the resurrection, we also can obtain the resurrection (1 Peter 1:3-7, Philippians 3:11-14). Are we able, as Paul was, to persuade men on the basis of our proclamation of the Gospel (2 Corinthians 5:11)? Or do we find ourselves speechless when we are asked about our beliefs, not knowing what to say or to where we should appeal in Scripture? We ought to strive to have the knowledge and ability to make that defense!

But we must make that defense in a way consistent with our Lord. It must be done in “meekness and fear,” or, as in other versions, “with gentleness and respect.” Far too many attempt to defend God’s truth with the Devil’s tactics, and when that takes place, only the Devil wins. We must always remember that we stand up for the faith and defend it to persuade others to accept it and not to prove ourselves correct. If we make a masterful defense that clinches the argument but pushes a soul away from Jesus, we have utterly failed! No religious argument is ever worth “winning” if it exhibits the qualities of the works of the flesh and not the fruit of the Spirit (Galatians 5:19-24)!

Our defense must not involve ridicule of others and their belief systems, for if we refuse to respect the sincerity of the beliefs of others, we do not deserve to have our beliefs heard or respected (cf. Luke 6:31). This is not to say that we believe that others are correct simply because they are sincere– people can be very sincere and very wrong at the same time (Acts 23:1, 1 Timothy 1:12-14). But people perceive when respect is not being accorded to them, and they are much less willing to hear us if we speak in condescending, arrogant, or sanctimonious ways. A defense of the faith made without gentleness and/or respect is actually counterproductive!

There are many souls who are thirsty for the knowledge that leads to life but do not know where to turn. In these times we must all take on the responsibility of not just believing in Jesus but also knowing what precisely it is that we believe, why we believe it, and why others should believe it as well, and then work diligently to persuade others regarding the truth that is in Jesus Christ. If we do not make a defense for our faith, who can be encouraged to believe? If we will not stand up for the truth of the Gospel and gently and respectfully correct misunderstandings and misapprehensions, why should we be surprised when others reject the faith? Let us make our defense for the hope that is in us with gentleness and respect, and may God receive the glory!

Ethan R. Longhenry

Following Afar Off

And they seized [Jesus], and led him away, and brought him into the high priest’s house. But Peter followed afar off (Luke 22:54).

The night’s confused events were taking place rapidly.

They had all spent the night eating the Passover with Jesus, and they all knew that the time was near. Jesus had indicated that He would not drink the fruit of the vine again until the Kingdom had come (Luke 22:18). He had served His disciples and instructed them in many things regarding His imminent departure (John 13-17).

And then, in the garden, Judas had come with the band of soldiers. Peter felt that this was the time to act, and he cut off Malchus’ ear (cf. Luke 22:47-51, John 18:10-11). Jesus censured him for the move, and healed Malchus. All of the disciples then turned and fled while Jesus was led away (Matthew 26:56).

Soon after, Peter remembered exactly what he had told Jesus and what Jesus had said. Peter said that he would go with Jesus both to prison and to death (Luke 22:33). He could not abandon his Master now, and so he followed from afar.

The pieces were then in place. Peter sat with others and warmed himself by the fire (Luke 22:55). It was in this setting that his courage failed him. He had three opportunities to confess Jesus, and he denied Him three times (Luke 22:56-60). Then Jesus turned and looked at him (Luke 22:61). We can only imagine how Peter felt at that moment!

Thus Peter betrayed Jesus. It was really classic Peter, exhibiting the same type of initial brashness and then wavering as seen when he walked on the water and then began to sink (cf. Matthew 14:28-31). Peter as a man of little faith was exposed again.

That exposure was unnecessary as we can see. The disciples had fled, and Peter could have continued to flee. He could have waited out this tempestuous time away from the danger and would not have had the opportunity to deny Jesus. Yet Peter, as impetuous as always, followed Jesus into the danger zone, and, as usual, failed.

But would Jesus have really wanted Peter to flee and not experience the testing of faith? That is a much more difficult question. As much as Peter’s denials must have pierced Jesus’ soul, Peter was at least willing to suffer the danger of being near Him. The abandonment was not entirely complete, as it certainly was for some of the other disciples.

After Pentecost the day would come when Peter would again step forth into the danger zone, but this time he would not fail– he boldly stood before the Sanhedrin and confessed Jesus as the Risen Christ (Acts 4:1-23). Peter would be the one to stand and preach the first Gospel message to Jews (Acts 2:14-36) and Gentiles (Acts 10:1-48), and, according to tradition, follow his Lord and Master to death by crucifixion (John 21:18). All of this was because Peter was not one to flee but to be willing to, if nothing else, at least follow afar off.

There are many times in our lives when confused events take place rapidly. Times of distress and difficulty come upon us; many times we do not expect them. When our faith is tested, and we feel as if we are going to be bereft of our Lord, how will we respond? Will we be as many of the disciples and run away, attempting to avoid all the possible dangers? There is a time and place for that, assuredly, but not always. Or will we be like Peter, willing to follow even if it is afar off, willing to risk our livelihoods and our lives to follow Jesus?

Perhaps we will find ourselves in that kind of situation and we fail like Peter failed. We should then “turn again” and “strengthen our brethren” (cf. Luke 22:32), repenting and seeking to do better. Or maybe we will succeed and stand firm, proclaiming through our word and deed in distress and difficulty that we are servants of Jesus Christ. Then God receives the glory (cf. 1 Peter 4:11).

We have no reason to believe that Peter the Apostle could have been the force for good for the Kingdom that he turned out to be had he not been Simon the disciple who was willing to follow and yet failed. Likewise, we will never be the disciples of Jesus Christ we can be, and we will not be able to be the force for good for the Kingdom that we should be, if we never take the risk of following Jesus in difficult, distressing times. We might very well stumble and perhaps even fail; the flesh is weak even when the spirit is willing. We can learn from our failures and move on. And perhaps we will succeed and God will be glorified and it will be evident how wise it was to follow and not flee. But that day will never come if we always flee, never taking the risk, never being exposed to the danger.

What kind of disciples of Christ are we? Let us seek to follow Jesus, even when the times are difficult, even when the danger is evident, take the risk, and stand firm for Him and His Kingdom!

Ethan R. Longhenry