One BIG Value of Long Novels

Many times when a long novel like War and Peace, Don Quixote, or Les Miserables is brought up, the first response is something like "Wow; long book!" or "Way too long for me!" But once you've read and enjoyed a long novel, I think that you're less likely to respond that way. One reason why is that long novels inherently give you a better chance to know the characters deeply. While that's possible, say, in shorter works like Of Mice and Men and The Death of Ivan Ilyich, it's even more likely in a long novel. By the time one finishes Les Miserables, s/he has gazed long and deep into the soul of Jean Valjean, Cosette, Marius, and even Javert. Yes, these big books demand more of your time, but a carefully selected long novel can yield big dividends to your soul and even your spirit. I'm on the last stretch of Dostoevsky's Brothers Karamazov, and this novel has not only educated me about Russian life in the late 1800's, but it's also stirred my soul and given me some spiritual insight and refreshment through its theological content (thank God for Alyosha--what a balance he provides to the carnal Dimitri and skeptical Ivan!).

I hope that this note is an encouragement for you to tackle some long, wholesome novel you've been thinking about reading. Allegories like Pilgrim's Progress and epic poems like Paradise Lost and The Divine Comedy count too! If you'd like some recommendations, please let me know, though I've dropped several hints already :).

Disclaimer: Since novels are books of the world, there may be parts that are unsavory. I was horrified by one chapter in Brothers Karamazov, for example ("Rebellion"), and although that was the author's intent--to show how warped Ivan's skepticism could be--one could skip several pages of lurid material and not "miss" anything.

Peter, Paul, and What Constitutes Scripture

The leader of the kingdom church, Peter (Mt. 16::17-19) affirms that certain epistles that Paul, the "masterbuilder" of Christ's body (1 Cor. 3:10), wrote were scripture (2 Peter 3:15-16). Conversely, Paul affirms that writings from the kingdom church were scripture. Note 1 Tim. 5:18--"the labourer is worthy of his reward"--which is citing Luke 10:7, Mt. 10:10, or both! Both churches (kingdom church or "little flock"; church which is Christ's body) affirm that the other is producing inspired scripture (2 Tim. 3:16) and therefore approved of God.

Addendum: Christ is the ultimate foundation of both churches (Mt. 16:18, 1 Peter 2:6; 1 Cor. 3:11, Eph. 2:20), but each church has a chosen, individual builder God works through to begin and lay plans for its superstructure. 

• Peter receives the revelation of Jesus as the anointed king of Israel (Mt. 16:16-17) and the  "keys to kingdom of heaven" through the kingdom gospel: the "blueprint" for the kingdom church. 

• Paul receives the revelation of Jesus the Saviour of "all men" (1 Tim. 2:1-6, 4:10) and "the mystery" (Rom. 16:25) of the body of Christ (Eph. 3:1-9), which is entered by believing the gospel of grace (1 Cor. 15:3-4, Gal. 1:11-12, Eph. 3:6). This final verse, gently shown to me by a mid-Acts minister, showed me that no one could enter the body of Christ before Acts 9, when Paul received the revelation of his gospel, the sole means of entering that body according to Eph. 3:6. Hallelujah! One verse from Paul is sometimes all it takes to settle doctrinal disputes. Examples: How do we give under grace? See 2 Cor. 9:7. Are there still "healers" today? See 2 Tim. 4:20. Will the body of Christ see antichrist? See 2 Thes. 2:4 (no; can't have two temples of God at once; 1 Cor. 3:16). Is self-defense permitted? See Rom. 12:18. Can we eat pork? See 1 Tim. 4:4. And many more...

Hope that some or all of these thoughts have been helpful. May the Lord bless you as you "give attendance to reading, to exhortation, to doctrine" till Christ comes (1 Tim. 4:13). 

Cheer

Texts: Deut. 24:5, Eccl. 11:9 

This time of year, we hear a lot about “good cheer” and “Christmas cheer” from many sources, including songs, so I thought it would be helpful to consider what the KJ Bible says about cheer: what it is, what it's connected with, and how we can have it and give it to others. I’ll show the definition first, then the second and third together as we consider each reference in scripture and the application(s) thereof. 

DEFINITION

The two texts, the first and fourth uses of it, give us a good idea of what “cheer” is.

Notice in Deut. 24:5 what word follows “cheer”: the word “up.” Now look at Eccl. 11:9, “let thine heart cheer thee…” Cheer has to do with lifting the heart up, or encouraging, rather than bringing it down, or discouraging.  Look at the middle of both of those words: courage; root of courage is cour-, or heart, very close to “cheer.” We only need two verses to see what cheer refers to in scripture and in our daily lives.

CONNECTIONS AND APPLICATIONS

“Cheer” and its forms only appear 17 times in the entire Bible, and some references are so related and/or similar that we can group them for consideration.

Deut. 24:5. Transition. First year of marriage is a time of great transition, esp. for the wife. Away from family; learning her husband and how to please him; all new physical relationship they have to learn about together. Man’s physical presence is needed for this cheer; writing isn’t enough.

Judg. 9:13; Zech. 8:19, 9:17. Food and drink. Certain substances God made to promote cheer, including corn and wine (and sugar 😊). He didn’t make any to be abused (1 Cor. 6:12, 7:31) but used (1 Tim. 5:22). How does wine “cheer” God (Judg. 9:13)? I don’t think that it’s referring to Jesus’ consumption of wine (Mt. 11:19, 26:29; Mk. 14:25), which would have cheered him as a man. It could refer to God being cheered by seeing men cheered or…men offering wine to him in sacrifice and pleasing him thereby (Lev. 23:13; Num. 15:5, 7, 10).

Prov. 15:13. Merriment in the heart (mirth). What’s in your heart often shows on your face, and here’s where something good in the heart affects your appearance. If your heart is up on the inside, it will raise your face on the outside. You won’t be frowning (mouth down) but smiling (mouth up). To be cheered is to be up inside, not down, and it spreads to your face eventually.

Eccl. 11:9. Youth. Being young can cheer you, realizing you have strength, and beauty, and likely time to enjoy life, but this verse also warns you not to lose sight that these things will end and, even more importantly, that you will be held accountable for how you spent your youth, good or bad (12:14), so use it wisely. If you don’t know how to use your youth, ask someone older. They’ve had years to look back on their lives and learn from it, and you’d be silly not to ask them. You don’t have to believe everything they say, but take note of it and remember it as you live your life. You’ll have something to draw upon as you face new situations in life.

Mt. 9:2. Forgiveness of sins. Nothing is more discouraging than sin, but hearing from God that he no longer holds your sins against you is one of the greatest “ups” that a human heart can feel. Many songs have been written about the joy that comes when the burden of sin is lifted. I have felt that. Also forgiving and being forgiven by others brings joy: Corrie ten Boom.

Mt. 14:27, Mk. 6:50. Presence of the Lord. When your heart is down, the best thing you can do is seek the presence of the Lord, in the word, in prayer, and among his people. I’ve found all of them able to raise my heart, esp. when I sought all three and not just one of them. Remember: “a threefold cord is not quickly broken” (Eccl. 4:12).

John 16:33. Christ’s victory over the world. When it seems like the world has defeated you outside and inside, it’s encouraging to know that our Saviour was not defeated by the world in any way. They hurt his body, but he rose again. They saw God forsake him, but now he’s at his Father’s right hand. What amazing victory, and those of us who trust him as our Saviour share in it. The world cannot bring us down if we don’t let it. Even if they hurt our bodies, they will rise just like Jesus’ did, when he comes for us.

Acts 23:11, 24:10. Opportunities to present the gospel. Paul’s preaching in Jerusalem looked like a failure, but it opened a way for him to preach at Rome (23:11) and to rulers along the way (24:10). How encouraging to a minister!

Acts 27:22, 25, 36. God’s protection in danger. Three times here; most concentrated in scripture. In the WORST of situations (all seemed lost), you can still find cheer from God. David learned this when his wives were kidnapped and his followers wanted to kill him (1 Sam. 30:6).

Rom. 12:8, 2 Cor. 9:7. Giving. Cheerfulness should attend giving; it should be in your heart when you give. It can raise your heart afterward, and the hearts of those you bless. You should give cheerfully because of the promises God makes to givers all through the Bible: that he’ll give them back far more than they give. Jesus assures us, “It is more blessed to give than to receive” (Acts 20:35), and that’s why: the giver receives more rewards, ironically, than the receiver. Try it!

Two Prayers for Sanctification: Christ and Paul

Texts: John 17:15-19, 1 Thes. 5:23-24

Christ

In John 17:15-19, Christ is NOT praying for the body of Christ to come, but for Israel, namely the "little flock" (Luke 12:32) and their converts (John 17:20). In keeping with the principle of not anticipating revelation, we must not read the body of Christ back into this passage, since that body was not even in view at the time. The entire context is the Lord praying for his disciples and those that would believe on him "through their word," i.e. the preaching of the gospel of the kingdom in the Acts period. I think that this prayer was answered, since the little flock is unified in Acts 1-7 and even after the stoning of Stephen, but as the ministry of Paul begins to supersede that of the twelve, the true "Lord's Prayer" of John 17 goes into abeyance until the Lord resumes his dealings with Israel after the translation of the church. Ever wonder why Michael is present at our rapture? Perhaps to show that the Lord is resuming his dealings with Israel, whom Michael represents (Dan. 10:21, 12:1)!

Paul   

Paul's first letter to the Thessalonians closes with some "rapid-fire" instructions and wishes (vv. 16-28), including a remarkable prayer and attached promise for them in 5:24. The "whole" sanctification he desires for them in 5:23a is explained in 5:23b as pertaining to their spirit, soul, and body, which constitutes the whole being of man, in reflection of the Trinity. Each of these parts of our being need sanctification throughout our lives in Christ (cf. 2 Cor. 7:1, 1 Thes. 4:3-4). God promises to perform this for us if we are willing for it to take place. If we pray this prayer for ourselves and others, which we should, we are assured that we're praying according to God's will (Rom. 8:27) and that God will act upon this prayer. The outcome, of course, depends on the willingness of those God moves upon to comply. (Note: The prayers that God inspired Paul to record relative to the body of Christ are, I believe, the same prayers that the Lord Jesus is making for us above...right now; see Rom. 8:32). 

In conclusion, the Lord is interested in the sanctification of both Israel and the body of Christ. Both groups need it, and it's something worth praying about, since it's so close to the Lord's heart in both dispensations. 

May each of us be found, at the judgment seat of Christ, without "spot, or wrinkle, or any such thing" (Eph. 5:27). 

Yours in his dear Son,

David Jared 

Col. 1:13

Syriack for Simple Folk

Texts: 2 Kings 18:26, Ezra 4:7 (twice), Is. 36:11, Dan. 2:4

Note on post title: All material in this post is taken from the AV text alone, which most people have access to, and not extra-Biblical sources, which may or may not refer to it as Syriack, its proper Biblical name.

This language is mentioned five times in the AV. It is also referred to as Chaldean (center column references in the AV) and Aramaic. It is the underlying text for Ezra 4:7-6:18, 7:12-26; Jer. 10:11; and Dan. 2:4b-7:28, for a total of 168 verses. A few notes on this language, arranged by verses that refer to it:

1. 2 Kings 18:26. Spoken by the Assyrians. Jewish rulers knew it, but not the common people. The prophet Jonah knew it too, since he visited Nineveh, the capital of the Assyrian empire, and prophesied to them in a language they understood, most likely their own.

2. Dan. 2:4ff. Spoken by the Chaldeans or Babylonians; Babylon was a city in the region of Chaldea.

a. Daniel and his companions knew it, since they communicated with Nebuchadnezzar and his servants in it. Rulers subject to Neb also knew it, since they gathered to worship the idol he made, and the herald likely spoke to them in Syriack (Dan. 3:1-4).

b. Jeremiah knew it, and he or Baruch, his scribe, wrote one verse in Syriack (10:11). In context, that verse was spoken to "the nations" as a whole (10:10), so Syriack had become an international language by this time. Nebuzaradan, the captain of the royal guard, speaks to Jeremiah in Jer. 40:1-5, likely in Syriack, though he probably knew some Hebrew too.

3. Ezra 4:7. Spoken by the Persians...and Ezra, who wrote part of his book in it (see above).

This language emerges in scripture with the rise of the Assyrian empire then continues to be used by the succeeding Babylonian and Medo-Persian empires. Syriack is used by certain Jews pre- and post-captivity, and they likely continued to use it as long as they were subject to the Persians and before Alexander took control of Palestine in the fourth century B.C.

The Gracious Spirit of King David: One of Many Examples

Text: 2 Sam. 1:17-27

A prime example of my namesake and example's (Rom. 15:4) gracious spirit is his poignant lamentation over Jonathan AND Saul in 2 Samuel 1. All of David's actions after Saul's death confirm that he was genuinely sorrowful over it (and later Abner's; cf. 2 Sam. 3) as well as Jonathan's. While David may not be able to extol Saul's piety, he does liberally acknowledge the scope of what Saul did get right. Here are some of the things I see him acknowledge:

1. Beauty (vv. 19, 23, 26). Saul, a tall, handsome, and powerful man (1 Sam. 9:2, 10:23-24), stood as an emblem of God's goodness to Israel, as did Jonathan his son. Not only did Jonathan love David (v. 26), but Saul did too, beneath his envy (1 Sam. 24:16-21; 26:17, 21, 25).

2. Military might (vv. 19, 21-23, 25, 27). Arguably the grace that David, a warrior himself, magnifies the most here, it was divinely given to Saul and therefore worthy of acknowledgment. Saul was indeed mighty, to some extent, despite his yielding to cowardice on other, more critical occasions.

3. Personal valor (vv. 22-23). Despite a proclivity to cowardice, Saul could fight bravely when he chose to (1 Sam. 11; 14:47-48, 52; 15:1-8). Note that he doesn't run from the battle altogether, when he might have after Samuel's prophecy at En-dor (1 Sam. 28:19).

4. Anointing of God (v. 21). God chose him over everyone in Israel to be king (1 Sam. 9:20, 15:17), and David ALWAYS magnified that (1 Sam. 24:6, 26:9; 2 Sam. 1:14, 16).

5. Generous provision for his subjects (v. 24). Scarlet and gold are connected with royalty (cf. Prov. 31:22-23; Rev. 17:4), so he provided well for his subjects, despite all of his conscriptions (1 Sam. 8:10-18, 14:52, 16:19-22, 18:1-2).

All of us, from least to greatest (e.g. a king like Saul), wage war with our worst enemy... ourselves. Although Satan and the world are formidable enemies, they cannot stand against us if our wills are united with God's. So the greatest battle is to keep our wills in subjection to God, making our selves our greatest foes. Saul overcame himself and did good some of the time; I'm inclined to believe, based on David's lament and other passages, that a part of this man wanted to do right, but that desire was too weak to overcome his sinful proclivities. So while God judges him sternly, as the head of his elect, earthly people, God also acknowledges, through David, the good that he did and hence the struggle inside him.

I welcome your feedback on this assessment of Saul's character in the context of David's graciousness. May God give us victory over ourselves and grace toward others, victorious or fallen.

The Holy Spirit Comforts in Both Testaments

To share some thoughts on this subject inspired by Leon J. Wood's fine book, The Holy Spirit in the Old Testament (Zondervan, 1976).

The Lord Jesus Christs magnifies the comforting work of the Holy Spirit in the gospel of John (cf. 14:16-17, 26; 15:26; 16:7-11). Luke also mentions this aspect of the Spirit's work in Acts 9:31. Note that the verses in John deal with events before the cross, and Acts 9:31 with events after it. Furthermore, the Spirit's comfort of the body of Christ is understood from passages like the following:

• Rom. 15:4--the Spirit uses scripture, therapeutically, to comfort us, just as he uses it combatively to defend us from Satan; cf. Eph. 6:17
• 1 Cor. 14:30--the gifts of the Spirit comfort 
• 2 Cor. 1:3--the Spirit administers comfort from the Father of mercies (double sense: all mercies come from him and he bestows abundant mercies on us)
• 2 Thes. 2:16-17--same as 2 Cor. 1:3...the Spirit administers comfort from both the Father and the Son. 

But the Spirit's work of comfort in the Old Testament is also documented. Note the following examples:

• 1 Chron. 12:18--Amasai comforting David
• 2 Chron. 15:1-8--Azariah comforting Asa
• 2 Chron. 20:14-19--Jahaziel comforting Jehoshaphat
• Is. 40:1-2--the Spirit comforts Israel through Isaiah (since this passage foreshadows John the Baptist and perhaps Elijah hereafter, John may have spoken these verses during his ministry, like he did Is. 40:3-5; cf. Luke 3:4-6)

These examples should not be a surprise, since the Almighty describes himself as "the God of all comfort" (2 Cor. 1:3), and his nature does not change from age to age (Mal. 3:8; Heb. 6:17), only his dealings with men. So one can look for God to dispense comfort in any age, which the scriptures fully support. Praise the Lord, our God is one that comforts his creatures whenever it's right to do so!