Introdução

Após uma tão maravilhosa experiência em Jericó, o capítulo 7 é, no mínimo, surpreendente. De repente, deparamos com uma série de fracassos, em flagrante contraste com as vitórias dos seis capítulos precedentes. Mas quão instrutiva é a situação descrita, desde que tenhamos ouvidos para escutar a mensagem deste capítulo. A emoção forte da vitória foi rapidamente substituída pela agonia da derrota. Encontra-se aqui a história da vida, com a qual temos de aprender a lidar no nosso percurso diário, uma vez que esta passagem é bem típica da maioria de nós. Num instante, podemos estar a viver em vitória – e, no seguinte, em derrota.

Entre uma grande vitória e uma grande derrota vai apenas um passo, muitas vezes pequeno. É uma triste verdade da realidade num mundo pecaminoso o facto de podermos estar felizes sobre a nuvem de algum sucesso espiritual notável e, logo a seguir, darmos connosco num vale de insucesso e desespero espiritual. Num momento, podemos ser como Elias, erguendo-se vitoriosamente sobre o Monte Carmelo, e, no outro, estar aninhados debaixo de um zimbro ou escondidos numa caverna em profundo desespero, queixando-nos a Deus: “…eu fiquei só, e buscam a minha vida para ma tirarem” (1 Reis 19:10).

Devido à sua posição estratégica, Ai era o objectivo seguinte no caminho da conquista. Tal como acontecia com Jericó, a sua derrota era fundamental para a conquista de toda a terra. Ai era mais pequena do que Jericó, porém a sua conquista era essencial, pois daria a Israel o controlo sobre a rota principal que se estendia ao longo das terras altas, de Sul para Norte, na porção central do país.

Jericó fora colocada sob anátema, proveniente da palavra hebraica herem, “uma coisa consagrada, proscrição”. A forma verbal, haram, significa “interditar, consagrar ou destruir totalmente”. Esta palavra refere-se à exclusão de um objecto do uso ou abuso humano, acompanhada por uma entrega irreversível a Deus. Relaciona-se com uma raiz árabe, significando “proibir, especialmente ao uso comum”. O “harém”, que se refere aos aposentos especiais das esposas muçulmanas, provém desta palavra. Assim, entregar alguma coisa a Deus significava consagrá-la ao Seu serviço ou colocá-la sob anátema para destruição completa. ¹

Algo ser votado ao anátema significava uma de duas coisas. Primeiro, tudo o que estivesse vivo deveria ser completamente destruído. Esta prática tem sido denominada bárbara e primitiva, nada menos que o assassínio de vidas inocentes. Os cananeus, porém, não eram de modo algum inocentes. Eram um povo vil, praticante das mais ignóbeis formas de imoralidade, incluindo o sacrifício de crianças. Deus concedera-lhes mais de quatrocentos anos para se arrependerem, mas a sua iniquidade chegara agora ao cúmulo (veja Gén. 15:16; Lev. 18:24-28). Os poucos que se voltaram para o Senhor (Raab e a sua família) foram poupados. Tal como em Sodoma e Gomorra, mesmo que só existissem dez justos, Deus pouparia a cidade (Gén. 18); mas, visto que nem dez conseguiu encontrar, Deus removeu Lot e a sua famíla (Gén. 19). Para além disso, se alguma cidade se tivesse arrependido como Nínive aquando da pregação de Jonas, Ele poupá-la-ia; porém, apesar de todas as obras miraculosas de Deus das quais tinham ouvido falar, não houve arrependimento – os cananeus permaneceram firmes na sua depravação.

…a batalha com que Israel se confrontava não se tratava simplesmente de uma guerra religiosa; era uma guerra teocrática. Israel era directamente governado por Deus, e a exterminação constituía uma ordem directa de Deus (confira Êxodo 23:27-30; Deut. 7:3-6; Josué 8:24-26). Nenhuma outra nação, quer anterior, quer posterior a Israel, foi uma teocracia. Assim, aquelas ordens eram únicas. Enquanto teocracia, Israel era um instrumento de julgamento nas mãos de Deus. ²

Em segundo lugar, todos os objectos valiosos, tais como o ouro ou a prata, deveriam ser dedicados ao tesouro do Senhor. Evidentemente, funcionariam como um tipo de primícias da terra, bem como uma prova da confiança do povo na provisão de Deus para o futuro (confira Lev. 27:28-29).

A Desobediência de Israel É Definida
(7:1)

1 Mas os israelitas foram infiéis com relação às coisas consagradas. Acan, filho de Carmi, filho de Zabdi, filho de Zerá, da tribo de Judá, apossou-se de algumas delas. E a ira do SENHOR acendeu-se contra Israel. (Nova Versão Internacional) 

O capítulo 7 inicia-se com uma pequena, porém ominosa palavra, “mas”. Tal vocábulo cria um contraste entre este capítulo e o precedente, particularmente 6:27. Primeiro, houvera a emoção forte da vitória, mas agora sobrava a agonia da derrota. Esta pequena conjunção de contraste destina-se a enfatizar uma verdade importante – a realidade dos sempre presentes contrastes e ameaças da vida –: a vitória é sempre seguida, no mínimo, pela ameaça da derrota. 

O crente nunca está em maior risco de queda do que após uma vitória. Somos tão propensos a baixar a guarda e começar a confiar em nós mesmos ou nas nossas vitórias passadas, em detrimento de no Senhor. Uma vitória jamais garante a seguinte. As nossas vitórias só nos auxiliam na próxima batalha na medida em que aumentam a nossa confiança no Senhor e desenvolvem a nossa sabedoria relativamente a nos apropriarmos da Palavra de Deus. A base da vitória é sempre o Senhor e a nossa fé/dependência d’Ele. Um capítulo do Novo Testamento que merece particular consideração neste ponto é 1 Coríntios 10, especialmente o versículo 12. O problema é claramente exposto nas palavras “Os israelitas foram infiéis com relação…”. Reparemos em várias coisas acerca deste problema, relativo aos israelitas enquanto nação.

(1) O termo “infiéis” representa uma palavra hebraica que significa “agir dissimuladamente”. Era usada na infidelidade matrimonial, quando uma mulher era infiel ao seu marido. O pecado aqui descrito consistia tanto num acto de infidelidade espiritual – ser amigo do mundo em detrimento de amigo de Deus (Tiago 4:4) –, como num acto sem fé, procurando felicidade e segurança nas coisas em lugar de em Deus (1 Tim. 6:6 ss).

(2) Constatamos que o Senhor considerou todo o acampamento de Israel responsável pelo acto de um só homem, retirando a Sua bênção até que a questão fosse corrigida. Existia pecado no acampamento, e Deus não continuaria a abençoar a nação enquanto tal acontecesse. Isto não significa que aquele fosse o único pecado e a restante nação se apresentasse sem faltas; porém, este pecado era de uma natureza tal (desobediência directa e rebelião), que Deus o usou para ensinar a Israel e a nós algumas lições importantes.

Deus via a nação de Israel como uma unidade. O que alguém fez foi contado como um pecado de toda a nação, uma vez que a vida colectiva de Israel ilustra verdades e avisos para nós enquanto indivíduos (1 Cor. 10). Enquanto aviso para a igreja, mostra-nos que não podemos progredir e avançar em direcção ao Senhor caso exista pecado conhecido nas nossas vidas, pois tal constitui rebelião contra o controlo e orientação do Senhor (Efésios 4:30; 1 Tes. 5:19). Trata-se de uma questão de amar o mundo – e fazê-lo leva uma pessoa a comportar-se como se fosse inimiga de Deus (Tiago 4).

O comportamento de Acan também ilustra a forma como um ou alguns crentes fora da associação, ao procurarem satisfazer os seus próprios desejos ou planos egoístas, podem ter um impacto negativo sobre todo o grupo. Tal comportamento pode perturbar os restantes. O nome de Acan, do hebraico akan, é um jogo com a palavra akor, que significa “perturbação”. Assim, Josué declararia que o Senhor iria trazer perturbação (akor) sobre Acan, que, por causa do seu pecado, se tornara um “perturbador” para a nação (confira 7:24-25). Por conseguinte, o local da morte e sepultura de Acan foi denominado “o vale de Acor” (hebraico akor, “inquietação, perturbação”). Embora o crime tenha sido cometido por uma só pessoa, toda a nação foi considerada culpada. Esta última estava responsável pela obediência de cada cidadão, sendo-lhe imputado o castigo de um eventual transgressor. Tal deverá trazer à mente os versículos seguintes:

Tendo cuidado de que ninguém se prive da graça de Deus, e de que nenhuma raiz de amargura, brotando, vos perturbe, e por ela muitos se contaminem. E ninguém seja devasso, ou profano, como Esaú, que por um manjar vendeu o seu direito de primogenitura (Hebreus 12:15-16).

Não é boa a vossa jactância. Não sabeis que um pouco de fermento faz levedar toda a massa? Alimpai-vos, pois, do fermento velho, para que sejais uma nova massa, assim como estais sem fermento. Porque Cristo, nossa páscoa, foi sacrificado por nós (1 Coríntios 5:6-7).

O apóstolo Paulo viu o mesmo princípio de solidariedade em acção na igreja (1 Coríntios 5:6-13). O pecado não julgado contamina toda a comunidade – “Não sabeis que um pouco de fermento faz levedar toda a massa?” (v. 6).³

(3) Somos também lembrados de que nada escapa à omnisciência de Deus (Sl. 139:1 ss). O pecado jamais escapa ao Seu olho atento. Podemos enganar-nos a nós mesmos e aos outros, mas nunca ao Senhor. Deus vê o pecado nas nossas vidas e deseja que lidemos com ele, não que o ocultemos. Escondê-lo apenas impede o nosso progresso no plano e vontade de Deus (Prov. 28:13), criando problemas para outros. Números 32:23 recorda-nos: “sabei que o vosso pecado vos há-de achar”. Tal é semelhante à ideia de que colhemos o que semeamos, devido às consequências naturais das leis morais e espirituais de Deus, bem como ao Seu envolvimento pessoal. Contudo, o texto de Números não ensina somente que o pecado será descoberto, mas também que as consequências do nosso pecado se tornarão agentes activos no processo dessa descoberta (veja Gal. 6:7-8).

(4) As palavras “e a ira do Senhor acendeu-se contra Israel” chamam dramaticamente a nossa atenção para a santidade de Deus. Para Deus, o pecado não é um assunto de pouca importância, porque é rebelião, e a rebelião é como o pecado da feitiçaria (1 Sam. 15:23). Ainda que Cristo tenha morrido pelos nossos pecados e se encontre à direita de Deus como nosso Advogado e Intercessor, Deus não trata – nem pode tratar – o pecado nas nossas vidas com leveza. Este vai contra o Seu carácter santo (a Sua santidade, justiça, amor, etc.) e contra os Seus propósitos santos para nós, uma vez que dificulta o Seu controlo e capacidade para nos guiar.

Ou cuidais vós que em vão diz a Escritura: O espírito que em nós habita tem ciúmes? Antes dá maior graça. Portanto diz: Deus resiste aos soberbos, dá, porém, graça aos humildes. (Tiago 4:5-6, ênfase minha)

Portanto, o Senhor tem de lidar connosco e com o pecado nas nossas vidas; Ele lida connosco como um Pai e como o Vinhateiro, mas fá-lo ainda assim (João 15:1 ss; Heb. 12:5).

A Derrota em Ai É Descrita 
(7:2-5)

2 Enviando, pois, Josué, de Jericó, alguns homens a Ai, que está junto a Betaven, da banda do oriente de Betel, falou-lhes, dizendo: Subi, e espiai a terra. Subiram, pois, aqueles homens, e espiaram a Ai. 3 E voltaram a Josué, e disseram-lhe: Não suba todo o povo; subam alguns dois mil, ou três mil homens, a ferir a Ai: não fatigueis ali a todo o povo, porque poucos são. 4 Assim, subiram lá do povo alguns três mil homens, os quais fugiram diante dos homens de Ai. 5 E os homens de Ai feriram deles alguns trinta e seis, e seguiram-nos, desde a porta até Sebarim, e feriram-nos na descida; e o coração do povo se derreteu e se tornou como água.

A derrota do exército de Israel em Ai que aqui se encontra descrita é a única derrota registada em Josué e o único relato de judeus mortos em batalha. Ai era mais pequena que Jericó! Como podia um tal insucesso ocorrer tão rapidamente? A principal causa, conforme sumariado no versículo um, foi o pecado de Acan. Contudo, existem outros assuntos envolvidos, que levaram Josué a avançar contra Ai quando não o deveria ter feito.

Nestes versículos, vemos algumas das diversas consequências do pecado na vida do povo de Deus ou na vida de um indivíduo. O pecado tem muitas consequências, nenhuma delas boa.

Não há dúvidas de que Josué estaria ansioso para avançar pelo Senhor, conquistando mais território de acordo com as ordens de Deus e o Seu propósito para Israel. Mas estando um bocadinho autoconfiante e confiando demasiado na vitória em Jericó, Josué evidentemente falhou quanto a reservar tempo para estar sozinho com o Senhor, inquirindo-O e procurando a Sua força. Se assim tivesse feito, não teria ignorado o pecado de Acan, e poderia ter lidado primeiro com ele. Quatro erros fatais foram o resultado: (a) Permaneceram ignorantes acerca do pecado de Acan. (b) Subestimaram a força do inimigo. (c) Sobrestimaram a força do seu próprio exército. (d) Fiaram-se no Senhor – tomaram-n’O como garantido.

Mais tarde, quando Deus lhes deu ordens para avançarem contra o inimigo, talvez devido à sua atitude autoconfiante prévia e à sua presunção, ordenou-lhes que levassem “toda a gente de guerra” (8:1). A Gedeão, porém, o Senhor fê-lo reduzir o seu exército, a fim de que não se vangloriassem no seu próprio poder como a fonte da vitória (Juízes 7:1 ss).

Com quanta frequência não somos exactamente como Josué aqui no capítulo 7? Devido a uma mentalidade de trabalhador compulsivo, a uma inclinação para a actividade ou a um desejo de fazer as coisas e ser bem-sucedido, há uma tendência para a pressa, sem reservar tempo para se aproximar de Deus, recorrer aos Seus recursos e vestir a armadura completa de Deus. Essa atitude não só é imprudente, mas também nos torna insensíveis a fracassos sérios nas nossas próprias vidas e ministérios, que entristecem e extinguem o Espírito, deixando-nos indefesos face ao inimigo, uma vez que actuamos baseados na nossa própria força e sabedoria. Fundamentalmente, portanto, estes fracassos atrapalham o nosso progresso e capacidade para lidar com os diversos desafios da vida.

A última parte do versículo 5 diz: “e o coração do povo se derreteu e se tornou como água”. A derrota em Ai desmoralizou o povo. Isto é talvez ainda mais importante do que a própria derrota, porque criou receios e falta de confiança no Senhor. Em vez de examinarem as suas próprias vidas como a fonte do seu fracasso, começaram a duvidar do Senhor e a questionar se Ele teria mudado de ideias ou se teriam interpretado erradamente as Suas ordens. Será que devíamos mesmo ter atravessado o Jordão? Deveríamos ter permanecido do outro lado? (confira 7:7).

Na nossa natureza humana pecaminosa, somos tipicamente assim mesmo. Somos tão rápidos a ficar deprimidos, desencorajados e desorientados. Olhamos para todas as direcções em busca de uma razão para o fracasso – excepto para nós mesmos. Atribuímos culpas, arranjamos desculpas, escondemo-nos e injuriamos, mas falhamos com tanta frequência quanto a examinar as nossas vidas honestamente. Assumimos que nunca podemos ser o problema… ou podemos?

O Desânimo de Josué É Retratado
(7:6-9)

6 Então Josué rasgou os seus vestidos e se prostrou em terra sobre o seu rosto, perante a arca do Senhor, até à tarde, ele e os anciãos de Israel; e deitaram pó sobre as suas cabeças. 7 E disse Josué: Ah, Senhor Jeová! Por que, com efeito, fizeste passar a este povo o Jordão, para nos dares nas mãos dos amorreus, para nos fazerem perecer? Oxalá nos contentáramos com ficarmos dalém do Jordão. 8 Ah, Senhor! Que direi? Pois Israel virou as costas diante dos seus inimigos! 9 Ouvindo isto os cananeus, e todos os moradores da terra, nos cercarão e desarraigarão o nosso nome da terra; e então, que farás ao teu grande nome?

A Consternação Diante da Arca (vs. 6)

Nesta descrição de Josué, vemos uma das maiores provas da inspiração da Escritura. O povo de Deus, incluindo os grandes heróis da fé, é retratado com manchas, verrugas e tudo. Deus não retoca a fotografia. Em vez disso, mostra-nos a sua humanidade, de modo a confortar-nos nos nossos próprios fracassos, desafiando-nos a compreender que Ele pode usar-nos para muitas coisas se apenas confiarmos n’Ele. O fracasso não é exclusivo de nenhum de nós… e não é o fim. De facto, pode até ser o início, dependendo da forma como respondemos. É claro que é sempre melhor cometer alguns erros novos, aprendendo com eles, do que repetir erros velhos. Quando continuamos a cometer os mesmos erros, as nossas derrotas não possuem um valor capaz de alterar a vida. Na derrota em Ai, observamos um verdadeiro teste à liderança de Josué. Tal como Sanders comenta, “Existem testes à liderança, bem como testes de liderança,”⁴ e um desses testes é a prova do fracasso. Este não é exclusivo de ninguém. O fracasso, como todas as provações, é comum a todos os homens.

O estudo de personagens bíblicas revela que a maioria daqueles que fizeram história eram homens que falharam a certa altura, e alguns deles drasticamente, mas que recusaram continuar deitados no pó. O seu próprio fracasso e arrependimento asseguraram-lhes um conceito mais amplo da graça de Deus. Aprenderam a conhecê-Lo como o Deus que dá uma segunda oportunidade aos filhos que O decepcionaram – e uma terceira, também…

O líder bem-sucedido é um homem que aprendeu que nenhum fracasso tem de ser decisivo e age de acordo com essa crença, quer o fracasso seja seu ou de outrem. Tem de aprender a ser realista e estar preparado para compreender que nem sempre pode estar certo. Não existe tal coisa como um líder perfeito ou infalível.⁵

Josué, obviamente, ficou aturdido face à derrota e catástrofe em Ai, e as acções dele e dos anciãos coincidiam com as práticas hebraicas de luto e desespero. Prostrarem-se diante da Arca do Senhor sugere certamente que se estavam a humilhar diante do Senhor. Josué e os anciãos não são culpados de uma indiferença endurecida. Demonstravam profunda preocupação e que necessitavam da mão de Deus; precisavam da Sua intervenção e sabedoria. Porém, de acordo com as palavras que se seguem, misturada com tais sentimentos, havia também evidência de alguma autocomiseração e dúvida.

Hoje em dia, normalmente não rasgamos as nossas roupas, nos prostramos no chão ou pomos pó nas nossas cabeças. Mas dispomos de meios para demonstrar a nossa consternação, dor e dúvida. Talvez caiamos sobre os joelhos ou coloquemos a face entre as mãos e choremos mas, quando existem sentimentos de autocomiseração e depressão, podemos ficar inactivos ou taciturnos. Contudo, estas respostas não removem a dor nem resolvem o problema, impedindo que cresçamos com a experiência.

A Queixa ao Senhor (vss. 7-8)

Finalmente, depois de um dia inteiro prostrado sobre a sua face, Josué verbalizou a sua perplexidade através de três questões e duas afirmações. Não a descarregou noutros, nem tentou evitá-la ou reprimi-la. Fez o que todos nós devemos fazer – levou a questão até ao Senhor.

A Primeira Questão (vs. 7a): “Ah, Senhor Jeová! Por que, com efeito, fizeste passar a este povo o Jordão…”. A NIV (Nova Versão Internacional) realiza a seguinte tradução: “Ah, Soberano Senhor, por que fizeste este povo atravessar o Jordão…”. A palavra “ah” (bem como o inglês alas, “ai”) funciona como uma forte interjeição de desespero. “Ah” é praticamente uma transliteração do hebraico. Aponta frequentemente – tal como aqui – para um estado de espírito de aflição e derrota. Na maioria das ocorrências, é usada com a expressão “Senhor Deus”, embora nem sempre como expressão de desespero (Jz. 6:22; Jer. 1:6; 4:10; 14:13; 32:17; Ez. 4:14; 9:8;11:13). Com um suspiro, grita “Ah, Adonai Yahweh”, reconhecendo a soberana autoridade de Deus e domínio sobre as suas vias; mas, com o próximo suspiro, parece questionar os propósitos e promessas de Deus enquanto o Soberano Senhor.

Com a questão “por que, com efeito, fizeste passar a este povo o Jordão…”, Josué estava a agir como se Deus não estivesse em controlo ou como se os tivesse meramente enganado ou cometido um erro. Quão rápidos somos a agir religiosamente, podendo em simultâneo negar a autoridade e poder de Deus mediante outras coisas que possamos pensar, dizer ou fazer. Aqui se encontra uma ilustração perfeita de como focar os problemas afecta negativamente a nossa perspectiva de Deus, o que, por seu turno, afecta a nossa fé nos Seus propósitos, plano e promessas.

Por um lado, um foco errado origina com frequência tempestades num copo de água. Possivelmente, ao confiarem na sua vitória prévia em vez de no Senhor, tinham os olhos fixos na pequenez de Ai e consideraram-na apenas um pequeno problema. Por outro lado, com os olhos postos na derrota, fizeram desta pequena quantidade de água uma tempestade demasiado intensa para o Senhor controlar.

Sempre que estamos ocupados com o problema, ou sempre que não conseguimos focar as nossas mentes e olhos no Senhor, tornamo-nos insensíveis à Pessoa, plano, promessas e propósitos de Deus. A este ponto, parece que nunca ocorreu a Josué que Deus poderia ter uma razão para permitir a derrota ou que, de alguma forma, eles próprios podiam ser a causa. Quando o nosso foco é errado, ou esquecemos as promessas de Deus, ou questionamo-las. Desistimos depois de nos relacionarmos com a pessoa de Deus em toda a Sua essência divina. Numa tal condição, não mais vemos o Senhor como nossa esperança; em vez disso, Ele torna-Se o vilão.   

A Primeira Afirmação (vs. 7b): “Oxalá nos contentáramos com ficarmos dalém do Jordão”. Quão estreita fica a nossa visão e quão negativos nos tornamos em relação aos propósitos de Deus quando temos os olhos postos nas circunstâncias e perdemos o Senhor de vista! Fazemos marcha-atrás e olhamos para trás. A tendência é ficarmos nostálgicos pelos “bons velhos tempos”. Tornamo-nos como Israel, que recordava o alho, o alho-francês e os pepinos, mas esquecera-se dos capatazes e dos poços de lama. A fim de estarmos confortáveis, estamos dispostos a aceitar uma vida de mediocridade, em detrimento de aprender o que os obstáculos são para que possamos prosseguir em busca da excelência.

Há aqui a assunção de que, uma vez que haviam sido derrotados, não poderiam avançar, e que teria sido melhor caso não tivessem encontrado o inimigo. Na sua perspectiva, o seu fracasso enfraquecera de alguma forma a capacidade de Deus quanto a dar-lhes futuras vitórias. Esta é uma conclusão típica, mas que está errada. Deus nunca fica limitado pelas nossas derrotas. Enquanto o Soberano Senhor, Ele É capaz de fazer todas as coisas contribuírem juntamente para o bem – o bem de nos fazer à conformidade do Seu Filho (Rom. 8:28-29).

A Segunda Questão (vs. 8): “Ah, Senhor! Que direi? Pois Israel virou as costas diante dos seus inimigos!”. Após a tomada de Jericó, o capítulo 6 terminou com a afirmação “Assim era o Senhor com Josué; e corria a sua fama por toda a terra”. Deparamo-nos agora com esta observação em 7:8, parecendo que Josué estava preocupado com as queixas do povo e a sua prontidão em seguir a liderança dele. Será que este fracasso me irá impedir de fazer aquilo a que me chamaste devido às suas atitudes e questões? Para além disso, as pessoas iriam querer algumas respostas e, nesta altura, simplesmente não tinha nenhuma. O que poderia ele dizer-lhes? Esta era realmente uma súplica por sabedoria (Tiago 1:5).

Também, talvez, sentindo alguma vergonha ou culpa pessoal pela forma como os homens se haviam voltado e fugido, duvidasse da sua própria capacidade para liderar o exército. Quiçá estivesse a sentir que os deixara ficar mal, que o povo o culparia pela derrota, e estaria assim preocupado com o impacto de tudo isto na sua capacidade para liderar o povo.

Uma Segunda Afirmação e Preocupação (vs. 9): “Ouvindo isto todos os moradores da terra, nos cercarão e desarraigarão o nosso nome…”. Josué estava preocupado com o impacto desta derrota no seu testemunho para as nações, e com o modo como estas poderiam derrubá-los mediante um esforço combinado contra o povo de Deus. Providenciaria isto uma cabeça-de-praia para o inimigo, que avançaria agora ofensivamente, atacando Israel, em lugar da situação oposta? O mundo observa-nos, e a forma como lidamos com os nossos problemas afecta a sua atitude relativamente à comunidade Cristã (1 Ped. 3:13-17).

A Terceira Questão: “E então, que farás ao teu grande nome?”. Apesar de todos os seus medos, observamos uma manifestação do carácter de Josué e do seu amor pelo Senhor. Parece que a maior preocupação de Josué era que as notícias desta derrota pudessem de alguma forma reduzir o respeito das nações pagãs pelo próprio nome de Deus. Josué pode ter sido culpado de pensar o que as pessoas frequentemente pensam, que um fracasso leva a outros; que a vitória era agora menos provável porque haviam falhado tão miseravelmente. É verdade que o nosso pecado e fracasso afectam o nosso testemunho por momentos; podem dar a Satanás a oportunidade de estabelecer uma cabeça-de-praia; podem ter repercussões de outras maneiras, mas Deus É sempre capaz de fazer todas as coisas contribuírem juntamente para o bem daqueles que O amam.

Nada é alguma vez alcançado com a nossa face no pó ou com os olhos postos nos nossos fracassos e problemas. Primeiro, temos de confessar os nossos fracassos e as coisas que os causaram, quando podem ser determinadas. Depois, temos de procurar aprender com eles. Finalmente, temos de reconhecer que a vontade de Deus corresponde à recuperação imediata e à fé na Sua graça. A vontade de Deus é que nos levantemos e continuemos (vss. 10 ss).

Vamos sumariar as causas para o fracasso: (1) Aparentemente, houve falta de oração ou incapacidade para estar sozinho com o Senhor, procurando a Sua orientação. (2) Claramente, houve confiança na sabedoria humana quando Josué escutou a sugestão dos espiões, após regressarem de espiar Ai (vs. 3). (3) Depois, fiando-se na sua vitória passada em vez de no Senhor, existiu excesso de confiança nas suas próprias capacidades, levando-os a pensar que poderiam facilmente avançar contra uma cidade tão pequena comparativamente a Jericó (vss. 3-4).

Com o versículo 10, a nossa atenção volta-se para a resposta de Deus e Suas ordens para Josué. Tal é altamente instrutivo, pois não só nos concede maior compreensão quanto à natureza das acções de Josué (desânimo e dúvida), mas também nos fornece a avaliação de Deus em relação àquilo que Josué estava a fazer (Ele não estava satisfeito) e as Suas instruções para o que deveria ser feito a fim de corrigir o problema.

As Orientações de Deus Delineadas
(7:10-15)

10 Então disse o Senhor a Josué: Levanta-te: por que estás prostrado assim sobre o teu rosto? 11 Israel pecou, e até transgrediram o meu concerto que lhes tinha ordenado, e até tomaram do anátema, e também furtaram, e também mentiram, e até debaixo da sua bagagem o puseram. 12 Pelo que os filhos de Israel não puderam subsistir perante os seus inimigos: viraram as costas diante dos seus inimigos, porquanto estão amaldiçoados: não serei mais convosco, se não desarraigardes o anátema do meio de vós. 13 Levanta-te, santifica o povo, e dize: Santificai-vos para amanhã, porque assim diz o Senhor, o Deus de Israel: Anátema há no meio de ti, Israel: diante dos teus inimigos não poderás suster-te, até que tires o anátema do meio de vós. 14 Amanhã, pois, vos chegareis, segundo as vossas tribos; e será que, a tribo que o Senhor tomar se chegará, segundo as famílias; e a família que o Senhor tomar se chegará, por casas; e a casa que o Senhor tomar se chegará, homem por homem. 15 E será que, aquele que for tomado com o anátema, será queimado a fogo, ele e tudo quanto tiver; porquanto transgrediu o concerto do Senhor, e fez uma loucura em Israel.

As Orientações para Josué (vss. 10-12)

Com as palavras “Então disse o Senhor a Josué”, temos uma ilustração do envolvimento pessoal de Deus nas vidas do Seu povo. Deus preocupa-se com as nossas vidas e ministérios, e actua sempre para Se revelar e ensinar-nos acerca de nós próprios e do que precisamos de fazer ao caminharmos na vida (1 Ped. 5:6-7; Heb. 13:5-6). A questão é esta: estaremos a ouvir?

“Levanta-te!”. Esta ordem surge com Josué prostrado sobre a sua face, desesperado e em pânico, com pó na cabeça segundo o típico costume oriental. Conforme mencionado, a prostração demonstrava a sua profunda preocupação e humildade, dado que clamava ao Senhor. Em vista da resposta de Deus, contudo, parece que as acções de Josué resultavam essencialmente de desespero, sendo o produto de um espírito de desânimo e descrença, conforme as suas palavras no versículo 7 demonstram convenientemente. Repare uma vez mais na palavra “Ah”, o hebraico ‘ahah, uma interjeição que, neste contexto, mostra desespero ou profunda preocupação.

Uma vez que nada é conseguido com a nossa face no pó, o Senhor diz a Josué que se erga desta condição. Tal atitude, embora bastante humana e característica de todos nós de vez em quando, não é um estado no qual possamos permanecer – não alcança nada, desonra as promessas e pessoa de Deus e neutraliza-nos para o ministério e para o Senhor.

Na Bíblia inglesa, a expressão correspondente a “levanta-te” é traduzida de diferentes formas, consoante a versão: a KJV apresenta “get thee up” (“levanta-te”), a NIV “stand up” (“põe-te em pé”), a NASB “rise up” (“ergue-te”) e a Bíblia NET “get up” (“levanta-te”). O verbo aqui em causa é o hebraico qum, que significa com frequência erguer-se de uma posição prostrada por diversas razões e a partir de várias condições. Partindo deste significado literal, qum associa-se frequentemente a uma ideia figurativa. É usado acerca do levantar como acto preparatório de uma acção, de se erguer de um estado de inacção ou fracasso, de mostrar respeito e adoração, de se levantar para ouvir a Palavra de Deus, de se tornar forte ou poderoso, de se erguer para providenciar salvação, de assumir um cargo ou responsabilidade (como um profeta ou um juiz) e de se erguer a fim de dar testemunho. Várias destas ideias são aplicáveis neste contexto. Esta ordem impele Josué a erguer-se do seu estado de desespero e futilidade, que o havia neutralizado, de modo a preparar-se para a acção, escutar o Senhor, assumir a sua responsabilidade e liderar o povo na salvação de Deus.

Aplicação: Ainda que o Senhor compreenda e simpatize com os nossos problemas e medos, e embora humilharmo-nos diante do Senhor seja sempre necessário, Ele nunca admite a nossa prostração em desespero, nem nos dispensa de nos apropriarmos da Sua graça e partirmos em obediência. A Sua palavra para nós é que nos levantemos de sobre o nosso rosto, fixemos n’Ele os nossos olhos e lidemos com os nossos problemas de acordo com os princípios e promessas da Escritura. Este é um chamamento para a acção decisiva, disposta a tomar decisões difíceis de modo a lidar com o nosso pecado. Não é suficiente que nos sintamos arrependidos e tristes devido à nossa condição. Temos de estar dispostos a lidar de forma decisiva com os nossos pecados. “O que encobre as suas transgressões nunca prosperará; mas o que as confessa e deixa alcançará misericórdia” (Prov. 28:13).

“Por que estás prostrado assim sobre o teu rosto?”. Literalmente, o texto diz “Por que te estás a prostrar sobre o teu rosto?”. A natureza desta questão carrega uma nota de repreensão com uma chamada para um exame que permita chegar ao fundo do problema, isto é, a causa do fracasso deles. Efectivamente, Deus está a dizer: “em vista do Meu plano para Israel e das promessas que te fiz, Josué, que razão poderias ter para semelhante desespero?”. Assim, portanto, encontra-se aqui um apelo para que Josué pusesse os seus olhos no Senhor, mas também para que procurasse a causa na própria iniquidade deles! Quando o fracasso chega, nunca devemos pensar que Deus nos abandonou ou que o Seu plano falhou. Devemos perguntar-nos: poderei eu ser a causa?

Portanto, trata-se de um apelo para Josué (e para nós, na medida do aplicável), a fim de que examinemos a natureza do que estamos a fazer e procuremos as causas fundamentais para as derrotas da vida, assim que as mesmas ocorrem. Temos de compreender com precisão que lições Deus procura ensinar-nos – “Foi isto causado por algo que eu fiz ou que não consegui fazer?”.

A Causa para o Fracasso de Israel (vs. 11)

Ao ler-se o versículo 11 na versão NASB ou KJV (acontecendo o mesmo na versão portuguesa “João Ferreira de Almeida, Revista e Corrigida”), parecem existir diversas transgressões, devido à forma como cada oração está ligada por “e”; mas, na maioria, cada oração é uma explicação mais detalhada da precedente. As traduções NIV e Bíblia NET (bem como a “Nova Versão Internacional”, em português) procuram mostrar o seguinte: cada descrição é uma explicação adicional do problema, partindo do geral para o específico, adicionando cada nova oração mais detalhe ao que estava envolvido.

Israel pecou; eles transgrediram o meu pacto que lhes tinha ordenado; tomaram do anátema, furtaram-no e, dissimulando, esconderam-no entre a sua bagagem (João Ferreira de Almeida, Revista e Actualizada)

(1) “Israel pecou” (tal constata a natureza básica do fracasso deles e do nosso – o pecado [o termo hebraico é hata, significando “errar um alvo ou um caminho, ficar aquém do padrão”]); (2) “eles transgrediram” (“transgrediram” corresponde ao hebraico abar, “atravessar, ultrapassar os limites de, ir além, transgredir”) “o meu pacto que lhes tinha ordenado” (isto aponta para o assunto específico). (3) “Tomaram do anátema, furtaram-no” (tal mostra a forma como haviam violado o pacto – roubando aquilo que pertencia ao Senhor, consagrado a Ele - e o que isso implicava); (4) “e, dissimulando, esconderam-no entre a sua bagagem” (isto descreve as consequências adicionais, o efeito bola-de-neve do pecado, revelando a natureza egoísta e avara do que fora feito, que é a raiz da maior parte do pecado).

As Consequências do Fracasso de Israel (vs. 12)

Devemos prestar especial atenção ao “pelo que” introdutório deste versículo. A NIV (bem como a “Nova Versão Internacional”, em português) traz “por isso”, e a NASB e KJV (bem como a versão portuguesa “João Ferreira de Almeida, Revista e Actualizada”) têm “pelo que”. Deste modo, somos direccionados para uma das consequências do pecado de Acan e do pecado não confessado em geral – fraqueza, incapacidade de servir e viver para o Senhor. Porquê? Porque o pecado entristece e extingue o Espírito (Ef. 4:30; 1 Tes. 5:19). Tal ilustra a verdade declarada em João 15:1-7 (a necessidade de estar em Cristo); Efésios 4:30 (como o pecado entristece a pessoa do Espírito); 1 Tessalonicenses 5:19 (como o pecado extingue o poder do Espírito); Provérbios 28:13 (como a incapacidade de confessar e lidar decididamente com o pecado impede o Senhor de fazer prosperar o nosso caminho). Em Cristo, temos a capacidade de viver vitoriosamente para o Senhor independentemente daquilo que enfrentamos, mas a aptidão para o fazermos depende sempre da amizade com o Salvador no poder do Espírito; temos de andar na luz (1 João 1:5-9).

Orientações para o Povo (vs. 13-15)

Em preparação para o seu ministério de liderança, é novamente dito a Josué “levanta-te”. Não pode liderar o povo com o rosto no pó ou enquanto anda abatido, deprimido por causa da derrota. Essencialmente, trata-se de um apelo ao retorno à comunidade e à fé no poder de Deus. É semelhante às palavras que o Senhor dirigiu a Pedro em Lucas 22. Pedro foi avisado que Satanás o cirandaria como trigo, mas depois o Senhor disse-lhe, “e tu, quando te converteres, confirma os teus irmãos” (Lucas 22:32). Pedro não deveria permitir que o seu fracasso e negações o neutralizassem ou impedissem de ser um líder e auxiliar outros. Assim, mais tarde, depois de voltar à comunidade, Pedro exortaria: “cingi os lombos do vosso entendimento…” (1 Ped. 1:13). Em vista do que se segue – o exame e cumprimento da disciplina em Acan e sua família –, Josué comunicou indubitavelmente esta mesma ordem ao povo. 

Depois, no versículo 13, foi dito a Josué “santifica o povo”, a fim de prepará-lo para lidar com o problema. Ele deveria chamar a atenção das pessoas para a causa da sua derrota. Alguém tomara das coisas pertencentes ao anátema, o que levara Deus a retirar o Seu poder. Conforme o Senhor enfatizara a Josué, assim deveria ele chamar a atenção do povo para a causa e as consequências do pecado. Tal também lhes apelava que se santificassem, ou seja, que se preparassem para as actividades que teriam lugar no dia seguinte. Deveriam pôr o dia de parte para esta actividade, preparando os seus corações, talvez através da oração e adoração, para aquilo que Deus teria de fazer.

No versículo 14, são dadas instruções específicas para que se purgasse este pecado do meio deles. Primeiro, ocorreria um exame das pessoas tribo a tribo, família a família e, finalmente, homem a homem. Repare na forma como os homens eram responsáveis pelas suas famílias. O exame revelaria o culpado. O versículo 15 descreve o castigo que deveria ser levado a cabo sobre o grupo culpado, acrescentando a razão para a severidade da punição.

A Descoberta de Acan É Descrita
(7:16-21)

16 Então, Josué se levantou de madrugada e fez chegar a Israel, segundo as suas tribos; e a tribo de Judá foi tomada. 17 E, fazendo chegar a tribo de Judá, tomou a família de Zerá; e, fazendo chegar a família de Zerá, homem por homem, foi tomado Zabdi; 18 e, fazendo chegar a sua casa, homem por homem, foi tomado Acan, filho de Carmi, filho de Zabdi, filho de Zerá, da tribo de Judá. 19 Então, disse Josué a Acan: Filho meu, dá, peço-te, glória ao Senhor, Deus de Israel, e faze confissão perante ele; e declara-me agora o que fizeste, não mo ocultes. 20 E respondeu Acan a Josué e disse: Verdadeiramente pequei contra o Senhor, Deus de Israel, e fiz assim e assim. 21 Quando vi entre os despojos uma boa capa babilónica, e duzentos siclos de prata e, uma cunha de ouro do peso de cinquenta siclos, cobicei-os e tomei-os; e eis que estão escondidos na terra, no meio da minha tenda, e a prata, debaixo dela.

A Procura pelo Grupo Culpado (vss. 16-18)

Lemos por quatro vezes em Josué que o mesmo se levantou de madrugada a fim de tratar de assuntos importantes. Josué não era nenhum procrastinador.

Em seguida, nos versículos 16 a 18, o processo da descoberta é descrito, começando com todo o Israel, sendo reduzido por tribos até à tribo de Judá, depois por famílias ou clãs até aos zeraítas, em seguida até à família de Zimri (Zabdi), e dessa família até Acan. Por que seguiu Josué este procedimento e de que forma foi capaz de estreitar a busca até Acan? A resposta encontra-se no versículo 14, com a repetição das palavras “que o Senhor tomar” ou “escolher” (Bíblia NET e Nova Versão Internacional, em português). As palavras “by lot” (“por sorteio”), encontradas na NASB, aparecem em itálico e não estão no original, mas provavelmente expressam os meios utilizados, devido às palavras “which the Lord takes” (“que o Senhor tomar”).

Nos versículos 16-18, as expressões “que o Senhor tomar” ou “escolher” referem-se a uma escolha provavelmente baseada no uso do Urim e do Tumim, de acordo com Êxodo 28:15, 30 (confira Núm. 27:21) e que, de alguma forma, envolvia lançar sortes (confira Prov. 16:33; Jos. 14:1-2; 18:6).

Uma questão-chave é o que seriam o Urim e o Tumim. Aparecem na Escritura sem explicação, mas o que se segue poderá ajudar-nos, embora existam diversas teorias acerca do seu significado.

(1) O hebraico para esta frase significa provavelmente “as luzes” e “as perfeições”, ou “luz e perfeição”. A palavra hebraica para Urim (‘urim, um substantivo plural) deriva provavelmente de ‘or, “ser luz”. Tumim, também plural, provavelmente provém de um termo hebraico que significa “perfeição”.

(2) Urim começa com a primeira letra do alfabeto hebraico (alef), e Tumim (thummim) inicia-se com a última letra (tav). Talvez, tal como a Lei edificada sobre o alfabeto hebraico (de alef a tav) simbolizava a vontade moral de Deus, também o Urim e o Tumim representavam a orientação de Deus em situações especiais, para lá do conhecimento e aptidão humanos.

(3) O Urim e o Tumim aparecem na Escritura sem identificação explicativa, excepto quanto ao facto de deverem ser colocados “no peitoral… sobre o coração de Aarão” (Êx. 28:30), sugerindo que estes são termos descritivos para as doze pedras preciosas do contexto imediatamente precedente, gravadas com os nomes das tribos de Israel (vv. 17-21), e guardadas no peitoral do juízo, sobre o coração de Aarão (v. 29). ⁶  Alguns crêem que consistiam apenas em duas pedras especiais.

(4) Michaelis (Laws of Moses, 5:52) dá a sua opinião de que o Urim e o Tumim eram três pedras, estando numa delas escrito “Sim” e na outra “Não”, sendo a terceira deixada neutra ou branca. Seriam usadas como sortes, e o sumo sacerdote decidiria de acordo com aquela que fosse retirada. Kalisch (em Êxodo 28:31) identifica o Urim e o Tumim como as doze jóias tribais. Ele contempla o nome como devendo ser explicado por uma hendíadis (luz e perfeição – iluminação perfeita), e acredita que o sumo sacerdote, ao concentrar os seus pensamentos nos atributos que representavam, removeria de si próprio todo o egoísmo e preconceito, transitando para um verdadeiro estado profético. O processo de consultar Jeová mediante o Urim e o Tumim não é fornecido na Escritura. ⁷

(5) Eram guardadas no peitoral ou bolsa do juízo, usado no exterior do éfode. O ponto principal é que constituíam um método para procurar orientação divina e respostas a questões e crises para lá da percepção humana, mediante o ministério do sacerdote.

No The Bible Knowledge Commentary, o Dr. Hannah escreve:

Desconhece-se como eram usados para determinar a vontade de Deus, mas alguns sugerem que o Urim representava uma resposta negativa, e o Tumim uma resposta positiva. Talvez esta perspectiva seja indicada pelo facto de Urim… começar com a primeira letra do alfabeto hebraico, e Tumim… com a última. Outros sugerem que os objectos simbolizavam simplesmente a autoridade do sumo sacerdote quanto a inquirir de Deus, ou a garantia de que o sacerdote receberia esclarecimento ou iluminação (“luzes”) e conhecimento perfeito (“perfeições”) de Deus. ⁸ 

(6) De qualquer forma, seriam provavelmente sortes sagradas, usadas em tempos de crises de modo a determinar a vontade de Deus (veja Núm. 27:21). Cada decisão do Urim provinha do Senhor (Prov. 16:33). O uso do Urim e do Tumim para determinar as decisões de Deus ou para encontrar a Sua vontade deveria ser feito pelo sumo sacerdote, pois apenas ele podia usar o éfode que continha o Urim e o Tumim.

(7) Em 1 Samuel 2:28, são mencionadas três tarefas dos sacerdotes: (a) Oferecer sobre o meu altar, isto é, realizar os rituais sacrificiais no altar do holocausto, no pátio do tabernáculo; (b) Acender o incenso no altar do incenso no Lugar Santo (Êx. 30:1-10), e (c) Trazer o éfode. Esta é uma referência ao éfode especial a ser usado pelos sumos sacerdotes. Tal incluía o peitoral ou bolsa que continha o Urim e o Tumim, os meios divinamente ordenados para a comunicação com Deus e tomada de decisões, de alguma forma relacionadas com lançar sortes.

Deus deu orientação divina e Acan foi descoberto por meios sobrenaturais. Não avançou voluntariamente para se confessar ou arrepender, entregando-se à misericórdia de Deus. O seu fracasso neste ponto contrasta com a atitude do filho pródigo e do publicano no Novo Testamento.

Lições Do Pecado de Acan (vss. 20-21)

Tal como 1 Coríntios 10 nos recorda, o que aconteceu a Acan está registado para nosso aviso e instrução, lembrando-nos um dos processos que levam ao pecado. A sequência até ao pecado de Acan é familiar. Ele viu, cobiçou e tomou. Aconteceu o mesmo com Eva (Gén. 3:6) e com David (2 Sam. 11:2-4), e também se passa o mesmo connosco. A abordagem de Josué foi delicada, mas firme. Ele odiava o pecado, mas amava o pecador. Embora honesta, a confissão de Acan chegou demasiado tarde e foi produto da descoberta. Não se tratou de um acto de arrependimento ou da tristeza piedosa que conduz ao mesmo (2 Cor. 7:8-11).

Certamente, existem aqui algumas lições importantes:

(1) A confissão sem arrependimento ou uma mudança mental genuína é vazia. Não nos restaura à comunhão, não porque o arrependimento seja um trabalho que devemos fazer de modo a obter o perdão de Deus, mas sim porque sem ele continuamos a ter uma atitude errada, que mantém uma barreira entre nós e o Senhor.

(2) Por vezes, a confissão chega demasiado tarde para parar a disciplina, tal como no caso de David. O objectivo primário da confissão não é evitar problemas ou o castigo de Deus. O propósito da confissão é restabelecer a comunhão e virar as nossas vidas para Deus por querermos andar com Ele sob o Seu controlo, caminhando na Sua direcção (Amós 3:3).

Quiçá a necessidade mais prática aqui seja notarmos o processo, para vermos se conseguimos descobrir o que levou à escolha e pecado de Acan. O facto de Acan ter escondido o saque mostra que sabia claramente que aquilo que estava a fazer era errado. Portanto, o que o levou a avançar e a fazê-lo? Bem, por que pecou Eva e caiu nos enganos da serpente?

Em resposta a isto, podemos reparar primeiro naquilo que Acan tomou. Ele pegou em ouro e prata, o que sugere materialismo, o acto de confiar nas riquezas para a nossa segurança e felicidade. Mas ele também levou uma bonita capa oriunda da Babilónia. Tal não só aponta para materialismo, mas para o desejo de ser elegante e obter a aprovação dos homens, procurando o nosso sentido de significância no elogio ou aplauso de outros.

Princípio: Estes desejos (padrões de concupiscência) ilustram os diversos padrões de concupiscência que todos enfrentamos e que, quando não tratados com fé, podem dominar as nossas vidas. Incluem coisas como o desejo de estatuto, poder, prestígio, prazer, bens, elogio ou aplauso e reconhecimento, mas não são mais do que soluções humanas ou estratégias protectoras que usamos para encontrar segurança, significância e satisfação longe de Deus. Jeremias chama-lhes cisternas rotas. “Porque o meu povo fez duas maldades: a mim me deixaram, o manancial de águas vivas, e cavaram cisternas, cisternas rotas, que não retêm as águas” (Jer. 2:13).

Estes padrões de concupiscência têm a sua fonte: (a) Na natureza pecaminosa, com o seu pensamento e raciocínio defeituosos (Isa. 55:8 ss; Prov. 14:12; Rom. 1:18 ss; Efésios 4:17 ss). (b) No mundo e no seu raciocínio ou perspectiva humanos, que procuram viver sem Deus e longe da Sua revelação e plano (Rom. 12:2). (c) Em estruturas de crenças falsas que, pensando de acordo com a perspectiva do homem e acreditando nos enganos do mundo e de Satanás, crêem que estas coisas irão suprir as nossas necessidades, tais como a segurança ou a felicidade. (d) Na descrença na bondade de Deus, sabedoria e perfeição temporal na forma como provê as nossas necessidades.

Tal como Eva, Acan estava insatisfeito, impaciente e confiante em si mesmo. Ele acreditava, confiava e usava as suas próprias estratégias protectoras para obter o que desejava da vida. Ironicamente, Deus estava a trazer todo o Israel até à terra, onde cada homem teria o seu próprio terreno, casa e bênçãos abundantes. Porém, a insatisfação causada por não conseguir encontrar a sua felicidade no Senhor originou impaciência, que o levou a cobiçar e a avançar com as suas próprias soluções. Embora a ordem contra a cobiça seja um dos Dez Mandamentos, a cobiça é o pecado básico contra o qual a maioria dos restantes mandamentos foi elaborada, e a raiz por trás da maior parte do nosso pecado.

Cobiçar deve-se à insatisfação com a nossa sorte na vida e à nossa incapacidade quanto a procurar a nossa felicidade no Senhor e confiar n’Ele como a fonte das nossas necessidades de segurança, significância e satisfação. O Novo Testamento define a cobiça como idolatria (Efésios 5:5; Col. 3:5). Em última análise, a idolatria consiste em procurar nas coisas aquilo que somente Deus pode dar. Um ídolo pode ser (a) uma impotente imagem esculpida em madeira ou metal precioso à qual alguém reza e pede ajuda, (b) mas também pode ser materialismo, aquela forma de vida que procura segurança e significância no dinheiro, bens, poder, prestígio e prazer. (c) Também pode ser secularismo, uma filosofia de vida na qual as pessoas procuram viver afastadas da dependência de Deus, ou (4) pode tratar-se da aprovação dos homens, a procura de satisfação e segurança no elogio de outros. Campbell escreve:

Estima-se que os Americanos sejam bombardeados com 1,700 anúncios por dia, através de diversas formas de comunicação social. Embora não haja o perigo de comprarmos todos esses 1,700 produtos, existe a possibilidade de aceitarmos a filosofia por trás destes anúncios – a de que teremos vidas completas, realizadas e satisfatórias caso conduzamos este carro, usemos esta laca de cabelo ou bebamos aquela bebida.⁹

Portanto, qual é a nossa necessidade? É aprender o segredo de Paulo de contentamento no Senhor, conforme descrito em Filipenses 4:12-13 (veja também Filipenses 3:13-14 e 1 Tim. 6:6-19).

A Morte de Acan Cumprida (7:22-26)

22 Então Josué enviou mensageiros, que foram correndo à tenda: e eis que tudo estava escondido na sua tenda, e a prata debaixo dela. 23 Tomaram, pois, aquelas coisas, do meio da tenda, e as trouxeram a Josué e a todos os filhos de Israel; e as deitaram perante o Senhor. 24 Então Josué, e todo o Israel com ele, tomaram a Acan, filho de Zerá, e a prata, e a capa, e a cunha de ouro, e a seus filhos, e a suas filhas, e a seus bois, e a seus jumentos, e a suas ovelhas, e a sua tenda, e a tudo quanto tinha; e levaram-nos ao vale de Acor. 25 E disse Josué: Por que nos turbaste? O Senhor te turbará a ti, este dia. E todo o Israel o apedrejou com pedras, e os queimaram a fogo, e os apedrejaram com pedras. 26 E levantaram sobre ele um grande montão de pedras, até ao dia de hoje; assim o Senhor se tornou do ardor da sua ira: pelo que se chamou o nome daquele lugar, o vale de Acor, até ao dia de hoje.

Ao lermos esta passagem, uma das questões que nos chega à mente é o porquê de Deus ter sido tão duro com Acan e a sua família. Contrastando com a misericórdia que observamos no Novo Testamento, parece terrivelmente severo. Podemos pensar na misericórdia que o Senhor demonstrou com a mulher no poço, que tivera cinco maridos (João 4:18), e com a mulher acusada de adultério que, enquanto judia, poderia ter sido apedrejada de acordo com a Lei (João 8:3 ss), e questionarmos por que Acan não recebeu misericórdia similar. Temos tendência a esquecer outras passagens do Novo Testamento, tais como a morte de Ananias e Safira (Actos 5) e os impressionantes juízos da Tribulação, em que o sangue dos homens é retratado como fluindo do lagar da ira de Deus até aos freios dos cavalos (compare Rev. 14:18-20; 19:13 com Isa. 63:1-6). Também podemos ter propensão a esquecer ou minimizar a santidade de Deus. Deus É descrito como santo, mais do que qualquer outro dos Seus atributos, mais até do que o Seu amor, misericórdia e graça. Enquanto Deus santo, Ele É rectidão e justiça perfeitas e, devido à Sua justiça, tem de tratar do pecado (confira Salmo 50:21; Eclesiastes 8:11-12).

Mas existe aqui outra questão que não devemos ignorar ao pensarmos nesta passagem. Quem eram estas pessoas, e qual o seu propósito? Eram um povo chamado por Deus para ser Sua testemunha para o mundo, e através do qual Deus concederia o Salvador (compare Êx. 19:4-6; Deut. 10:15 ss; com 1 Ped. 1:14 ss; 2:9-12). Tal envolvia salvaguardar o bem-estar e propósito da maioria, lidando com este pecado de uma forma que os faria compreender quão sério era o seu chamamento e o seu percurso com Deus. Tal como a situação com Ananias e Safira ocorreu nos primórdios da igreja, também o juízo contra Acan teve lugar no período inicial da entrada de Israel na terra, de modo a incutir o temor de Deus nos corações das pessoas e a fornecer um exemplo da seriedade do que Acan fizera ao violar a aliança de Deus. O grande monte de pedras erguido sobre a sepultura de Acan parece ter sido feito como memorial de aviso para as gerações futuras.

O golpe final foi concretizado ao erguer-se um sinal histórico, um grande montão de pedras, sobre o corpo de Acan. Tal parece ter sido um método comum de sepultamento para indivíduos infames (confira 8:29). Neste caso, serviu o bom propósito de alertar Israel contra o pecado de desobedecer às ordens expressas de Deus.¹⁰

A posse inicial e usufruto da terra e suas bênçãos, bem como a aptidão para realizarem o seu chamamento enquanto povo escolhido de Deus, estavam dependentes da obediência a Deus, pois era Ele quem lhes dava a terra, com todas as suas numerosas bênçãos e responsabilidades (Deut. 28-30).

Devemos reparar que, embora Acan tenha confessado o seu pecado, apenas o fez quando foi descoberto e obrigado a isso. Tivesse ele se entregado voluntariamente à misericórdia de Deus, a sua vida poderia ter sido poupada, tal como quando David pecou. Campbell escreve: “Em vista do facto de a Lei proibir a execução dos filhos pelos pecados dos pais (Deut. 24:16), assume-se que os filhos de Acan eram cúmplices no crime.” ¹¹

Outro assunto-chave que não deve ser esquecido é a perturbação que isto trouxe aos demais. Deus tomou medidas severas devido às consequências sérias do pecado de Acan sobre outros (foi um exemplo terrível, perderam-se várias vidas, Israel foi derrotado e a honra de Deus posta em causa [confira vs. 25]). O memorial de pedras no vale chamado Acor, que significa “perturbação”, fazia referência a este facto.

Conclusão

Existem neste capítulo três pontos conclusivos que gostaria de focar.

(1) O nosso pecado tem de ser tratado de forma honesta e decisiva.

(2) A escolha de Acan ergueu-se a partir do solo da insatisfação. Como poderia haver insatisfação em vista de tudo o que ele aprendera e vira, enquanto membro do privilegiado povo de Israel? Não sabemos mas, por qualquer razão, Acan estava insatisfeito com a sua sorte na vida, por não a conseguir entregar à providência e bondade de Deus. A sua incapacidade de caminhar na fé levou à procura de satisfação, segurança e significância no mundo material pelo que, cobiçando bens, decidiu pegar em coisas sob anátema. Foi a condição espiritual de insatisfação e existência independente que o levou a resolver o assunto com as próprias mãos, acreditando que, através das suas próprias soluções, iria de encontro às suas necessidades. O nosso fracasso quanto a encontrarmos o nosso contentamento no Salvador e Seu amor e graça é certamente a causa de uma grande parte da miséria criada por nós mesmos e do comportamento pecaminoso. O Senhor realçou este mesmo aspecto em Mateus 6, quando avisou os discípulos contra armazenarem tesouros na terra e contra a preocupação com os detalhes da vida – bebida, comida e vestuário. Entretanto, definiu a procura dos detalhes da vida em detrimento de buscar primeiro o reino de Deus e a Sua justiça como uma simples questão de não confiar verdadeiramente na provisão de Deus. O assunto diz respeito a ter pouca fé. Depois de indicar o modo como Deus cuida dos pássaros e veste a erva, Ele disse,

Pois, se Deus assim veste a erva do campo, que hoje existe e amanhã é lançada no forno, não vos vestirá muito mais a vós, homens de pouca fé? 31 Não andeis, pois, inquietos, dizendo: Que comeremos, ou que beberemos, ou com que nos vestiremos? (Mateus 6:30-31)

(3) Seria útil notar que, quando Acan pecou e passou a existir pecado no acampamento de Israel, a bênção e força de Deus foram interrompidas e a nação enfrentou disciplina e fracasso. Mas, estando o pecado tratado como o Senhor ordenara, através da Sua graça, a bênção e força de Deus retornaram. Uma vez mais, somos recordados que ter pecado conhecido nas nossas vidas cria uma barreira entre nós e o Senhor, porque mostra o nosso empenho em seguirmos o nosso próprio caminho e em lidarmos com as nossas vidas mediante estratégias próprias.

Texto original de J. Hampton Keathley, III.

Tradução de C. Oliveira.

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¹ R. Laird Harris, Editor, Gleason L. Archer, Jr., Bruce K. Waltke, Associate Editors, Theological Word Book of the Old Testament, Moody Press, Chicago, Vol. 1, 1980, p. 324.

² Norman L. Geisler, A Popular Survey of the Old Testament, Baker Book House, Grand Rapids, 1977, p. 100.

³ Frank E. Gaebelein, General Editor, Expositors Bible Commentary, Old Testament, Zondervan, Grand Rapids, 1997, versão electrónica.

⁴ J. Oswald Sanders, Spiritual Leadership, Moody Press, 1967, p. 159.

⁵ Sanders, p. 163-164.

⁶ R. Laird Harris, Editor, Gleason L. Archer, Jr. Bruce K. Waltke, Associate Editors, Theological Word Book of the Old Testament, Moody Press, Chicago, Vol. 1, 1980, p. 26.

⁷ The New Unger’s Bible Dictionary, versão electrónica.

⁸ John F. Walvoord, Roy B. Zuck, Editors, The Bible Knowledge Commentary, Victor Books, Wheaton, 1983,1985, versão electrónica.

⁹ Donald K. Campbell, Joshua, Leader Under Fire, Victor Books, 1989, p. 65.

¹⁰ Walvoord, Zuck, versão electrónica.

¹¹ Campbell, p. 66.

February 5, 2017

Do you pray the Lord’s Prayer? I don’t mean, “Do you recite the Lord’s Prayer verbatim?” Instead, I mean, “Do you use the Lord’s Prayer as a pattern for your praying?” I think that when the disciples asked Jesus to teach them to pray and He responded with what we call, “The Lord’s Prayer” (Luke 11:1-4), He was not giving us a prayer to recite mindlessly, such as, “Now I lay me down to sleep.” Rather, He gave us an outline to follow when we pray.

It is divided into two sections: Pray to the Father about His glory and purpose; then, pray to the Father about our needs. “Father, hallowed be Your name. Your kingdom come” (Luke 11:2) asks for God to be reverenced and glorified; and, for His rule to be extended through evangelism and discipleship. The second half (Luke 11:3-4), “Give us each day our daily bread. And forgive us our sins, for we ourselves forgive everyone who is indebted to us. And lead us not into temptation,” focuses on our physical, relational, and spiritual needs.

But I have a hunch that we often reverse the order of the Lord’s Prayer and pray first for our own needs and then, sometimes, we get around to praying for God’s glory and kingdom. But Jesus tells us to seek first God’s kingdom and righteousness, not the stuff for which the unbelieving world seeks (Matt. 6:25-33). He wants us to bring our needs before Him, but our main focus should be on God’s glory and kingdom.

That was Paul’s focus when he prayed for the new converts in Thessalonica, who were going through severe persecution. His prayer in our text gives us not only a pattern for our prayers, but also a simple lesson in how to serve the Lord so that His kingdom and glory are our priority:

Serve the Lord prayerfully, out of godly character, joyfully in His power, and for His glory.

Paul assumes what many modern Christians seem to have forgotten, namely, that every Christian is to be serving the Lord in some way. If you know Jesus Christ as your Savior and Lord, He has gifted you for some ministry. Just as every member of your physical body has a purpose, as a member of Christ’s body, the church, you have an important function to fulfill. But, as I’ve mentioned before, every pastor is painfully aware of the “80-20 rule”: Eighty percent of the work in the local church is done by twenty percent of the people. Typically, eighty percent attend church, but never get involved in serving. I’m optimistically going to join Paul in assuming that you’re all serving the Lord and want to know how to serve more effectively. His prayer teaches four simple lessons:

1. Serve the Lord prayerfully.

2 Thess. 1:11: “To this end also we pray for you always ….” Prayer must permeate all service for the Lord. Paul, Silas, and Timothy (“we”) prayed always (repeatedly and often), because they knew that the Thessalonians always needed the Lord’s help. Note the emphasis on prayer in 1 & 2 Thessalonians:

1 Thess. 1:2: “We give thanks to God always for all of you, making mention of you in our prayers.”

1 Thess. 2:13: “For this reason we also constantly thank God that when you received the word of God which you heard from us, you accepted it not as the word of men, but for what it really is, the word of God, which also performs its work in you who believe.”

1 Thess. 3:9-13: “For what thanks can we render to God for you in return for all the joy with which we rejoice before our God on your account, as we night and day keep praying most earnestly that we may see your face, and may complete what is lacking in your faith? Now may our God and Father Himself and Jesus our Lord direct our way to you; and may the Lord cause you to increase and abound in love for one another, and for all people, just as we also do for you; so that He may establish your hearts without blame in holiness before our God and Father at the coming of our Lord Jesus with all His saints.”

1 Thess. 5:17: “Pray without ceasing.”

1 Thess. 5:23: “Now may the God of peace Himself sanctify you entirely; and may your spirit and soul and body be preserved complete, without blame at the coming of our Lord Jesus Christ.”

1 Thess. 5:25: “Brethren, pray for us.”

2 Thess. 1:3: “We ought always to give thanks to God for you, brethren, as is only fitting, because your faith is greatly enlarged, and the love of each one of you toward one another grows ever greater.”

2 Thess. 1:11-12: “To this end also we pray for you always, that our God will count you worthy of your calling, and fulfill every desire for goodness and the work of faith with power, so that the name of our Lord Jesus will be glorified in you, and you in Him, according to the grace of our God and the Lord Jesus Christ.”

2 Thess. 2:13: “But we should always give thanks to God for you, brethren beloved by the Lord, because God has chosen you from the beginning for salvation through sanctification by the Spirit and faith in the truth.”

2 Thess. 2:16-17: “Now may our Lord Jesus Christ Himself and God our Father, who has loved us and given us eternal comfort and good hope by grace, comfort and strengthen your hearts in every good work and word.”

2 Thess. 3:1-2: “Finally, brethren, pray for us that the word of the Lord will spread rapidly and be glorified, just as it did also with you; and that we will be rescued from perverse and evil men; for not all have faith.”

2 Thess. 3:5: “May the Lord direct your hearts into the love of God and into the steadfastness of Christ.

2 Thess. 3:16: “Now may the Lord of peace Himself continually grant you peace in every circumstance. The Lord be with you all!”

Those are a lot of references to prayer in these two short letters! It is significant that in writing to new believers who were going through persecution, Paul never writes, “I pray that your persecution will end soon.” Rather, his prayers are focused on their growth in godliness and on the furtherance of God’s kingdom and glory through their perseverance in persecution.

In our text, Paul prays that God will do what it is certain that He will do, namely, that He will be glorified in these believers when Jesus returns. In Philippians 1:6, Paul wrote, “For I am confident of this very thing, that He who began a good work in you will perfect it until the day of Christ Jesus.” So, if Paul was confident that God would perfect those whom He called to salvation, why did he pray for that very thing?

This is the mystery of interaction between God’s sovereignty and our responsibility. Why pray, if God has predestined everything? Why witness, if God has already chosen who will believe? It’s really no different, though, than the request in the Lord’s Prayer, “Your kingdom come.” God has predestined that Christ’s kingdom will come. But He tells us to pray that it will happen. Hasn’t the Lord promised that He will build His church? Yes, but when we serve Him, we should pray that He will use our efforts to build His church. Frequent prayer should undergird and permeate all that we do for the Lord (Ps. 90:17).

2. Serve the Lord out of godly character.

2 Thess. 1:11: “To this end also we pray for you always, that our God will count you worthy of your calling ….” “To this end” may refer back to verse 5, where Paul has said that the persecution which the Thessalonians were enduring was so that God would consider them worthy of the kingdom. Or, it may refer to verse 10, to the goal that the Lord would be glorified in them at His coming. But either way, as Leon Morris says (The First and Second Epistles to the Thessalonians [Eerdmans], p. 210), the meaning is, “that they may so live between this moment and the judgment that God will then be able to pronounce them worthy of the calling wherewith He called them.” Or, Paul is praying that at the judgment Jesus may say of them (Matt. 25:21, 23), “Well done, good and faithful slave.”

It’s important to keep in mind that being counted (or, “made,” ESV) worthy is a result of God’s effectual call to salvation, not the cause of it. The point is, we don’t walk worthily to obtain or merit salvation, but rather because God has graciously saved us.

Living worthily of our calling is a concept that Paul used often. In Philippians 1:27, he wrote, “Only conduct yourselves in a manner worthy of the gospel of Christ, so that whether I come and see you or remain absent, I will hear of you that you are standing firm in one spirit, with one mind striving together for the faith of the gospel.” Ephesians 4:1-3 commands, “Therefore I, the prisoner of the Lord, implore you to walk in a manner worthy of the calling with which you have been called, with all humility and gentleness, with patience, showing tolerance for one another in love, being diligent to preserve the unity of the Spirit in the bond of peace.” In Colossians 1:9-10, Paul prayed, “For this reason also, since the day we heard of it, we have not ceased to pray for you and to ask that you may be filled with the knowledge of His will in all spiritual wisdom and understanding, so that you will walk in a manner worthy of the Lord, to please Him in all respects, bearing fruit in every good work and increasing in the knowledge of God.” And, Paul had reminded the Thessalonians that he had encouraged and exhorted them as a loving father (1 Thess. 2:12), “so that you would walk in a manner worthy of the God who calls you into His own kingdom and glory.”

You don’t need to be perfect to serve the Lord. If that were the requirement, no one could do it! But you do need to be living in obedience to Him, seeking to glorify Him. If you’re living a double life, where you’re engaging in secret sin but putting up a front as a good Christian, then don’t get involved in serving the Lord. The enemy will exploit your hypocrisy to bring disgrace to the name of Christ. We’ve seen that repeatedly when some Christian leader is exposed for engaging in the very sins that he has denounced from the pulpit. Christian service should flow out of a walk that is worthy of the Lord.

3. Serve the Lord joyfully in His power.

A. Serve the Lord joyfully.

Paul prays (2 Thess. 1:11) that God will “fulfill every desire for goodness.” The ESV has, “every resolve for good.” But such resolve stems from inner desire. The Greek scholar, J. B. Lightfoot (Notes on Epistles of St. Paul [Baker], p. 106) translated it, “delight in well-doing.” In other words, serving the Lord (“desire for goodness”) should not be a duty that you do grudgingly out of guilt, while you’d really rather be doing other things. Rather, it should be a delight: You serve Him joyfully from the heart. Psalm 100:2 puts it, “Serve the Lord with gladness.”

When God saves you, He puts desires for godly character and good works in your heart (Eph. 2:8-10). Psalm 37:4 commands, “Delight yourself in the Lord; and He will give you the desires of your heart.” He will put His desires into your heart, so that your desires and His desires are one and the same. Sometimes new believers wonder, “Where should I serve God?” Part of the answer to that question is, “What do you enjoy doing? What kind of service for the Lord brings you satisfaction? When you do it, does God seem to bless it?” God doesn’t say, “Oh, do you like doing that? No, I want you to do something you hate!” Of course, even when you’re doing what you enjoy, it may be difficult. You will get weary. People will unfairly criticize you. Some parts of your service may not be your favorite thing. But, generally God wants you to serve Him joyfully in accord with your desires for goodness.

B. Serve the Lord in His power.

Paul prays (2 Thess. 1:11) that God will fulfill “the work of faith with power.” Genuine faith results in good works (Eph. 2:8-10; James 2:18-20). The fact that the works come from faith shows that we must rely on God for His power in everything we do to serve Him. Work hard, but at the same time, rely on God to work in and through you.

We see this interplay between our labors and God’s power in several of Paul’s letters: Philippians 2:12-13: “So then, my beloved, just as you have always obeyed, not as in my presence only, but now much more in my absence, work out your salvation with fear and trembling; for it is God who is at work in you, both to will and to work for His good pleasure.” Colossians 1:29: “For this purpose also I labor, striving according to His power, which mightily works within me.” 1 Corinthians 15:10: “But by the grace of God I am what I am, and His grace toward me did not prove vain; but I labored even more than all of them, yet not I, but the grace of God with me.” So, labor and strive in serving the Lord, but do it according to His power working in and through you.

Sometimes people are reluctant to serve the Lord because they feel inadequate to serve. Depending on what the service entails, it may well be that you need further training before you step into the role. If you’re going to teach God’s word, you need some training in how to study, interpret, and apply the Bible, along with some instruction in how to communicate that truth well. If you’re going to engage in evangelism, it’s helpful to have some basic training in how to do it. But no matter how much training you get, you’re still inadequate to serve the Lord in your own strength or wisdom. Regarding preaching the gospel, even the apostle Paul asked for prayer for boldness and clarity (Eph. 6:19-20; Col. 4:3-4)! He exclaimed (2 Cor. 2:16), “And who is adequate for these things?” A few verses later he explained (2 Cor. 3:5), “Not that we are adequate in ourselves to consider anything as coming from ourselves, but our adequacy is from God.”

It was forty years ago this month that I began to serve as a pastor, just shy of my 30th birthday. To say that I felt inadequate is a gross understatement! I had never taught the Bible verse by verse beyond a few short Sunday school lessons. I thought that I’d probably run out of gas after a short while. So I told the Lord that I’d try it for three years and see where I was at. By His grace alone, He has sustained me now for four decades and His people graciously have put up with me! But there is not a week that goes by when I do not feel overwhelmed with inadequacy as a pastor. I feel like I’m walking on water all the time. If I look at the waves, I’ll go under! So, don’t wait until you feel adequate to serve. Get some training if you need it. But then, serve the Lord prayerfully, out of godly character, and joyfully in His power. Finally,

4. Serve the Lord for His glory and according to His grace.

A. Serve the Lord for His glory.

2 Thess. 1:12: “so that the name of our Lord Jesus will be glorified in you, and you in Him ….” This looks at our motive for serving the Lord. The aim of knowing and serving the Lord is to glorify the name of the Lord Jesus. To “glorify” the Lord means to make Him look as good as He really is. “Name” refers to all of the Lord’s attributes and character. Regarding our service for the Lord, Peter writes (1 Pet. 4:10-11): “As each one has received a special gift, employ it in serving one another as good stewards of the manifold grace of God. Whoever speaks, is to do so as one who is speaking the utterances of God; whoever serves is to do so as one who is serving by the strength which God supplies; so that in all things God may be glorified through Jesus Christ, to whom belongs the glory and dominion forever and ever. Amen.”

So the aim of Paul’s prayer is that, as Leon Morris (p. 211) puts it, “The Thessalonians will be such a bright and shining testimony to the reality of their salvation that the Savior will be seen to be the wonderful Being He is.”

But my years of serving as a pastor have shown me that there are many other reasons why people serve. Some serve out of the desire for public affirmation. Some serve out of guilt or to try to earn acceptance with God. Once when I was in California, a couple that I had taken through premarital counseling wanted me to conduct their wedding, but they didn’t want to get married at our church in the mountains because it was winter and they feared that it might snow. So they picked a church down the mountain from us, where it rarely snows.

But the church they picked required that their pastor participate in the ceremony. So, before the wedding, I went into his office to get acquainted and talk about the ceremony. He lit up a cigarette and I noticed an ashtray on his desk overflowing with cigarette butts. And I noticed that although he was in midlife, his seminary diploma on the wall was fairly recent. So I asked, “Is the ministry a second career for you?” When he said, “Yes,” I asked, “What led you into the ministry?” With a clenched jaw, he replied, “Because I had to live with myself!” Apparently, guilt had driven him into the ministry to atone for his sins! But he didn’t seem happy about it!

I’ll never forget the ceremony, because as I was giving a short wedding message, a girl in the congregation snapped a flash photo. This pastor, who was standing on the platform with me, interrupted, “Just a minute!” He pointed his finger at her, and sternly said, “This is worship! No pictures are allowed during worship!” I think it’s safe to say that he was serving the Lord for the wrong reasons!

We have the treasure of the gospel in earthen vessels (that’s us!) so that the surpassing greatness of the power will be of God and not from ourselves (2 Cor. 4:7). But, even so, when we serve to glorify the Lord, He graciously shares His glory with us. He uses us as testimonies of His grace, so that others see Christ in us. Although our glory will not be complete until Christ returns, He does allow us to share in His glory in a limited way even now (2 Thess. 2:14; John 17:22; Eph. 3:21; Col. 3:4; 1 Sam. 2:30; John 12:26).

B. Serve the Lord according to His grace.

Paul wants us to serve the Lord prayerfully, out of godly character, joyfully in His power and for His glory (2 Thess. 1:12), “according to the grace of our God and the Lord Jesus Christ.” Note, again, how Paul without explanation couples God and the Lord Jesus Christ, showing that Jesus is equal to God. Experiencing the grace of God and the Lord Jesus Christ is the main motive for serving Him. We don’t serve to earn acceptance with Him. We serve because He graciously accepted us when we trusted the sacrificial death of Jesus Christ on our behalf. None of us is worthy in ourselves to serve Him. Rather, we serve Him because He graciously made us worthy through Jesus’ blood and righteousness.

Conclusion

It is my desire and prayer that every person who attends this church would be serving the Lord in some capacity, according to how He has gifted you. It’s a mindset that results in action. If you’ve tasted God’s grace in Christ, you’re His blood-bought slave. Don’t come to church with the mindset, “What can I get out of it today?” Come and go with the mindset, “As Your grateful slave Lord, how can I serve You?”

Application Questions

1. Why do so many Christians not get involved in serving the Lord? How can this be overcome?
2. Since godly character takes time to develop, how godly must one be to serve the Lord? Should a new believer serve Him?
3. How can a believer discover his or her spiritual gifts? How important is it to know what your gifts are?
4. What are some wrong motives for serving the Lord? How does serving for the wrong motives lead to big trouble?

Copyright, Steven J. Cole, 2017, All Rights Reserved.

Unless otherwise noted, all Scripture Quotations are from the New American Standard Bible, Updated Edition © The Lockman Foundation

Introduction

This week our daughter Beth graduates from high school, an event which marks the conclusion of a long and wearying process of education, both for our daughter and for us as parents. Friday evening we will attend what has been traditionally called “commencement exercises.” The term “commencement” focuses on the fact of beginning, not of conclusion, and indicates that a whole new world lays ahead for the high school graduate. Beth will be going away to college. This means a greater amount of freedom for her, accompanied by greater responsibility. She will no longer be prompted by her parents to get her school work done or to clean up her room. In many ways graduation is the realization of a long-awaited event, to be followed by greater challenges and opportunities.

There are other emotions associated with graduation, however. Graduation is not just a beginning, but an end, a point of termination. Beth’s graduation is the conclusion of twelve long years of required education, of term papers, tests, and such things as science fair projects. It also means leaving behind certain relationships. While there will be occasional class reunions, the reality is that she will never again see some of her classmates this side of heaven (and some, not at all, for a painfully obvious reason). Graduation also marks the end of the carefree life for which parents have assumed most of the responsibilities. Now Beth and others in her class will begin to think more carefully about budgeting and earning sufficient income to meet expenses.

Now, but much more in days to come, Beth will nostalgically look back upon her high school days and yearn to return to them. She, like most of us, will forget about the hardships and the restrictions and remember the carefree joy of living life without assuming most of its responsibilities. This is an experience common to man. Novels and movies all play upon the theme of turning back the clock, returning to those golden days of the past. In the Old Testament, we find the Israelites, who had yearned for freedom from their cruel taskmasters, soon seeking to return to Egypt when faced with the difficulties of life.

The Judaizers of Paul’s day had also wished to return to the past and to take the Gentile Galatian saints with them. They painted a glorious picture of life as it had once been under the Old Testament economy of the Law. While they were willing to concede that faith in Christ was necessary for salvation, for them faith alone was inadequate, and thus the Law must be added as well (cf. Acts 15:1,5; Gal. 3:1-5).

The “different gospel” (cf. Gal. 1:6-10) which the Judaizers preached led to an attack on the apostleship of Paul who had first proclaimed Christ crucified to these Galatians, resulting in their salvation (cf. 3:1-5). Paul defended his gospel and his apostleship in the first two chapters of Galatians. His salvation and growth as a Christian were largely independent of men, and particularly of the renowned apostles in Jerusalem (1:13-24). Nevertheless, they wholeheartedly accepted Paul, his message and his ministry, as signified by their giving him the “right hand of fellowship” (2:9) and refusing to give ground to the Judaizers, who insisted that Titus be circumcised (2:3-4). When Peter acted inconsistently with the gospel, Paul rebuked him publicly (2:11-21). Paul could hardly be accused of being a man-pleaser whose gospel catered to the whims of men (cf. 1:10-11).

In Galatians 3 Paul began to defend his gospel in its particulars. It was Paul’s gospel of salvation by faith alone, apart from law-keeping, which resulted in the Galatians’ reception of the Holy Spirit, along with His on-going miraculous manifestations of power (3:1-5). Abraham, too, the “father of the faith,” was justified by believing God’s promises, and thus all men become the seed of Abraham by believing in His promises (3:6-9). The Law cannot produce the blessings which God promised Abraham, but only cursing, for men cannot keep every law consistently (3:10-12). This curse on all men does not hinder the fulfillment of God’s promises, for Christ Himself has borne the curse of the Law by being nailed to the cross (3:13-14). Furthermore, the Abrahamic Covenant preceded the Mosaic Covenant, thus taking precedence, for a later covenant cannot modify or abrogate a covenant which has been previously ratified (3:15,17). Since the promise was made to and accomplished though a specific person, Christ, it was certainly accomplished because He is the Son of God (3:16).

The Law did have its purpose in the fulfilling of God’s promises to Abraham. The Law made the problem of sin painfully obvious. The Law defined sin and actually resulted in multiplying sin to where it could not be denied. The purpose of the Law, however, was provisional and was never intended to be permanent (3:19). The Law was not in opposition to the promises of God, for this economy pointed men to the promises and proved every means of obtaining them, other than faith, to be futile. The Law did not oppose faith, but prepared for it and promoted it as the only means to receiving God’s promised blessings through Abraham (3:22-24). Since the Law was provisional and preparatory, it was set aside after the coming of Christ, and it thus ceased to make the old distinctions between Jew and Gentile, which was the basis for the pride and zeal of the Judaizers.

From Servitude to Sonship
(4:1-5)

1 Now I say, as long as the heir is a child, he does not differ at all from a slave although he is owner of everything, 2 but he is under guardians and managers until the date set by the father. 3 So also we, while we were children, were held in bondage under the elemental things of the world. 4 But when the fulness of the time came, God sent forth His Son, born of a woman, born under the Law, 5 in order that He might redeem those who were under the Law, that we might receive the adoption as sons.

In chapter 3 Paul has established, on biblical and theological grounds, the superiority of grace over law, of receiving the blessings of God through faith as opposed to the curse which comes through the works of the Law. He now seeks to illustrate and apply this truth by turning to a well-known practice in the ancient world, that of an heir coming of age, so as to enjoy all that he has legally possessed, but which has been beyond his personal control.⁶⁸

Here Paul refers to a Roman legal process, well known to himself and his readers.⁶⁹ According to Roman law, the heir was under the control of a tutor until the age of 14. This tutor was named by the father and placed in his will. From the age of 14 until the heir was 25, he was under a curator, at least sometimes named by the father. The tutor and the curator were not necessarily intended to be synonymous with Paul’s “guardians” and “managers” (4:2). It may be that the “guardian” was in charge of the child, while the “manager” was in control of the assets of the child.⁷⁰ When the heir reached the age of 25 (or the age stipulated by the father), he then entered into the full privileges of his possession. Until that time, the heir was in the frustrating predicament of legally owning his father’s inheritance without actually enjoying its possession.

Our legal system places an estate in the hands of a trustee until the child reaches legal age, with a certain amount of funds provided during childhood as established by the father. We can hardly imagine the confinement of the “heir” of Paul’s day who had someone to tell him what to do and not to do and another to spend his money for him. The closest we might come to this is with the Federal Government. The IRS takes a certain amount of money from us as a reserve fund against projected taxes, even when we may get much or all of it back. Until the government decides to give us our money, it is theirs to control.

The restrictions on the heir of ancient times were far greater. Can you imagine what it must have been like for a young man to be, as it were, a millionaire, and yet not be able to do as he wanted with this money? For all intents and purposes, the heir was no different from the slave, for he received only what the “guardians” and “managers” determined to give him (4:1).

In verses 3-5, Paul makes the analogy to the status of the Jews who lived under the Law. The “heir” under Roman law had legal ownership of his father’s wealth; he did not actually possess it or enjoy it. So too the Jews had the promises of God to Abraham, yet they were not yet realized or enjoyed. Just as the Roman “heir” was under the dictates of the appointed “tutor” and “curator,” the Israelite was under the Law, with all of its restrictions and mediators. The time for both preparatory periods to end was established by the father. For the “heir,” it was the age determined by the Roman law or specified by the father.⁷¹ For the believer, the Law’s tutelage ended at the appointed time when the Father determined for the Son to be sent to the earth to redeem fallen man.

The expression “elemental things of the world” in verse 3 has been the source of considerable discussion. Bruce comments:

“The word stoicheia means primarily things placed side by side in a row; it is used of the letters of the alphabet, the ABCs, and then, because the learning of the ABCs is the first lesson in a literary education, it comes to mean ‘rudiments,’ ‘first principles’ (as in Heb. 5:12).”⁷²

I do not see the term as it is used here to have a highly technical meaning as some have suggested. Paul is trying to show the benefits of maturity, as opposed to the restrictions of immaturity. Those principles under which a child is restrained and governed are appropriately labeled “elementary.” These “elementary principles,” these ABCs, have been put aside, thankfully, and replaced by something far better.

Paul seems to speak specifically here of the Jews as implied by the term “we” in verse 3, which is paralleled in verse 5 by “those under the Law.”⁷³ Christ was sent to the earth as one “born of a woman” (4:4). This was necessary to fulfill the promise of Genesis 3:15, and also was a necessary part of the incarnation, so that Christ could die for man as man. In addition, Christ was born “under the Law” (4:4) so that He was able to bear the curse of the Law to enable men to receive the blessings which God promised to Abraham’s offspring (2:13-14). The “adoption as sons” (4:5) is that enjoyment of the promises of God to Abraham, and the passing from the restrictions and confinement of the Law to the fullness and freedom of grace.⁷⁴

The Gentile Connection
(4:6-11)

6 And because you are sons, God has sent forth the Spirit of His Son into our hearts, crying, “Abba! Father!” 7 Therefore you are no longer a slave, but a son; and if a son, then an heir through God. 8 However at that time, when you did not know God, you were slaves to those which by nature are no gods. 9 But now that you have come to know God, or rather to be known by God, how is it that you turn back again to the weak and worthless elemental things, to which you desire to be enslaved all over again? 10 You observe days and months and seasons and years. 11 I fear for you, that perhaps I have labored over you in vain.

Paul has previously taught that sonship has not only come to the Jews but also to the Gentiles. While the particulars are not identical, the process of the Gentiles coming to faith is similar to that of the Jews, and thus similar to the analogy of the “heir” under Roman law which Paul has given in verses 1 and 2. In verses 6-11 Paul compares the sonship of the Gentiles to that of the Jews, stressing the foolishness of seeking to place themselves under the Law as the Judaizers urged.

In verse 6 Paul broadens his reference to the benefits of sonship which belong to the Gentile Galatian Christians. The “you” (4:6) refers specifically to the Galatians just as the “we” (4:3,5) referred to the Jews.⁷⁵ The evidence of sonship is the ministry of the Holy Spirit, which causes us to respond and relate to God as Father. This ministry of the Spirit was not present under the Law in the Old Testament.

Since the Galatian Christians possessed the Holy Spirit (cf. 3:1-5), the spirit of adoption (4:6; Rom. 8:15-17), they were just as certain of their sonship as the Jewish saints. Since they were sons, they could no longer be slaves. Better still, they were also “heirs” of the promises to Abraham (4:7).

While the Jews were no better than slaves under the economy of the Law (4:1), the Gentiles were truly slaves, in bondage to elementary principles. These elementary principles were somehow related to the false idol worship of “no gods” (4:8; cf. 1 Cor. 12:2; Eph. 2:1-3). How foolish it would be for them to turn back to the “elemental things,” which Paul here calls “weak” and “worthless” (4:9).

The relationship between the “elemental things” of verse 9 and those of verse 3 is perplexing to biblical scholars. Yet, while the particulars are not certain, the point is clear. Both the Jews and the Gentiles have in the past lived under “elemental things.” It would be foolish for either Jews or Gentiles to leave the better things of Christ to return to the “elemental things” of their past. I believe that Paul is seeking to convince the Galatians that since it would be foolish for a Jew to return to the “elemental things” of the Law, it would be even more foolish for a Gentile to seek to be under the Law. Both, in Christ, have come to possess something far better—forgiveness and freedom, obtained by grace through faith, and not by law-works. For the Gentile to seek the “elemental things” of the Jew is as foolish as returning to the “elemental things” of their pagan, idolatrous past.

When we lived in the Northwest, I hauled our trash to the county dump in a trailer. Those of you who know me well would not be surprised to hear that I often returned with a trailer full of garbage from that dump—to me, a discarded washing machine tub was not garbage, but a potential planter! In our affluent society, one man’s trash is often another man’s treasure. This is not true, however, when considering elemental things. According to Paul, Jewish trash should not become a Gentile’s treasure, which is precisely what the Judaizers were promoting.

Those things to which the Galatians returned were not the “elementary things” of their own past, but rather those of the Jewish past. In verse 10 Paul cites the celebration of certain holy days, months, seasons, and years as evidence of their turning back to the inferior things of the past. We see a very similar description in the second chapter of Colossians. One characteristic of the Law was that it distinguished nearly everything. It distinguished what was sacred from what was secular, what was holy from what was defiled, what was clean from what was unclean. In the mind of the Judaizer, it separated the Jew from the Gentile in such a way as to make the Jew superior to the Gentile. In the final analysis, the Judaizer saw the Law as superior to grace and the Mosaic Covenant as better than the cross of Christ. To Paul, all these arbitrary distinctions were overshadowed by one great distinction, the “elementary things” of the past and the “better things” accomplished through Christ. Paul’s work was in vain (4:11) if the Galatians failed to realize the superiority of Christ over the Law.

Before suggesting some applications of our text, let me underscore several observations about those truths which Paul would have intended his reader to understand from verses 1-11.

First, under the Law the distinction between Jews and Gentiles was not as great as the Judaizers taught. Paul has already indicated in chapter 3 (v. 28) that in Christ the distinctions which men make in order to gain superiority were all set aside. All men (and women), whatever their sex, race, or socio-economic status, are considered equal in God’s eyes through the blood of the cross. Paul continues in chapter 4 to show that even under the Law the Jews were hardly superior to the Gentiles. The word “differ” in verse 1 includes the idea of superiority,⁷⁶ thus reminding the reader that the Jew was not truly superior to the Gentile under the Law, since the Jews, like the Gentiles, were in bondage to those things which could be called “elemental.” While the Judaizers considered themselves (as Jews) to be custodians of God’s gifts and promises, the Old Testament Jew was himself in bondage “under guardians and managers” (v. 2). The superiority complex of the Judaizers was unfounded.

Second, far from producing a greater spiritual maturity, being under the Law was proof of the opposite—immaturity. The theology of the Judaizer was that grace alone was not sufficient to save (cf. Acts 15:1) nor to sanctify (Gal. 3:3). Their solution was to add law to grace. In other words, the Law was necessary to produce godliness and maturity in the life of the Christian, whether Jew or Gentile. Paul nullifies this theology by associating the Law with childhood and immaturity. He describes the period during which Israel was under the Law as the time when they were children (Gal. 4:3) It is necessary to restrict and confine a child because children are too immature to make wise decisions. We do not let our children make important decisions, because they are neither wise nor mature enough to do so. Thus, by associating the Law with the immaturity of a child, which requires tutors, custodians, and stewards, Paul indicates that the need for rigid rules and regulations is the mark of immaturity. How then do the Judaizers dare to promise a higher level of spirituality through a return to the Law?

The word “elemental” (I prefer the term “elementary”) is by no means a compliment. This is illustrated by a principle of education which I am told is employed in the armed forces. This principle is known in its abbreviated form as “KISS,” which stands for, “Keep it simple, stupid.” There is only one reason to keep something simple, and that is because those being taught are stupid. Paul is reminding the Galatians of a similar principle related to the Law, which is by no means complimentary to those who would look at the Law as placing them on a higher plane of spirituality.

Third, Paul has given further proof that the Law which God gave through Moses was not contrary to God’s promises made to Abraham. In verse 21 of chapter 3 Paul asked the question, “Is the Law then contrary to the promises of God?” The analogy of the heir under Roman law gives further proof that this was not the case. As a child, the heir was still the owner of his father’s goods, but there was a period of restriction and regulation necessary before all of the privileges and responsibilities were to be given over to the child. Restriction was a necessary part of the program which culminated in full sonship. So, too, the restrictions of the Law were necessary during Israel’s immaturity, until full freedom was granted.

Fourth, Paul has once again underscored the foolishness of seeking to turn back the clock and surrender the benefits of freedom under grace for the regulations and restrictions of bondage under Law. Why would an heir, once he has gained full possession of his father’s goods, ever wish to return to his previous guardianship? Why would one who has come to full sonship through faith in Christ ever wish to return to the confinement of the Law? Such a thought was shown to be foolish, even in terms of such a secular matter as legal sonship under Roman law.

Returning to the dictates of the Law is similar to convincing Picasso to abandon the freedom of his own style of painting and thereafter paint “by numbers.” I should add that the opposite extreme is absolute libertinism, the absence of any rules, which leads to randomly dripping paint or throwing it at the painting—or having a dog walk through paint and then onto a canvas.

Conclusion

The truths which Paul has exhorted the Galatians to embrace are relevant to men and women of our century as well. Allow me to suggest some of the ways this passage may apply to you and me.

First, we who are Christians must be sensitive to the fact that we have a predisposition to return to the past. Most of us are known as political and theological conservatives. I believe, for example, that our country has departed from many of its founding principles and practices, and I would desire to see us return to them, as a nation. Likewise, there are many times when men must return to their spiritual heritage.

The most important change a person will ever experience is that of conversion. Paul has described his dramatic conversion from the religious fervor of Judaism to personal faith in Christ. He turned from a confidence in his law-works, a self-made righteousness, to faith in the saving work of Christ (cf. 1:11-17; cf. also Phil. 3: 1-16). The Bible likens a man in his lost state to a sheep which has wandered away from its shepherd (Isa. 53:6). Peter thus describes conversion: “For you were continually straying like sheep, but now you have returned to the Shepherd and Guardian of your souls” (1 Pet. 2:25).

My friend, if you have not yet acknowledged your sin and the fact that you have strayed from God, I urge you now to turn to the One who can save you—Jesus Christ.

It is little wonder that Christians are so frequently called sheep, for we too are prone to stray. As the hymn writer says, “Prone to wander, Lord I feel it.” The prophets of old called for repentance, a turning back to faith in God and obedience to His commandments. Our Lord told Peter that he would turn around after his denial: “Simon, Simon, behold, Satan has demanded permission to sift you like wheat, but I have prayed for you, that your faith may not fail; and you, when once you have turned again, strengthen your brothers” (Luke 22:31-32, emphasis mine).

If you have wandered away from a vital relationship with the Lord Jesus Christ, I must urge you with full assurance that the proper course of action for you is to return to your faith and to walk with Him.

It is necessary to say also that there is a danger in trying to turn back the clock or attempting to relive the old days in a way that is unhealthy and ungodly. It is our desire as Elders of Community Bible Chapel to have a truly New Testament church. This does not mean, however, that we seek to live a kind of “instant replay” of all that has taken place. This is a great part of the error of those who demand that all of the tongues, the healings, and the miracles must be experienced today. While God is sovereign in the bestowal of His gifts and power, we can never demand these things simply because they have happened in the past. A New Testament church, in our opinion, is one which operates on the basis of New Testament principles and which depends upon New Testament power (the power of the Holy Spirit). The results are left to God, who sovereignly bestows spiritual gifts, who sovereignly directs and determines ministries, and who sovereignly blesses (1 Cor. 12:4-6).

In his excellent book entitled The Church Unleashed, Frank Tillipaugh challenges his reader to compare the brief and narrow list of ministries which describe the vision and service of the evangelical church today with the diverse and prolific ministries of the parachurch organizations. Our conservatism, our desire to preserve or return to the past, has often paralyzed our ability to minister with any level of freedom and flexibility. The classic defense of this mentality of putting the past in cement is “We’ve always done it that way before.” Let us beware of our tendency to remain static or, worse yet, to move backwards in areas of ministry.

If Christians are to grow and to progress in the faith, then while the fundamentals will never change (and will sometimes need to be returned to), much of our past should not be repeated, for it will be inferior. Occasionally I will have a need to return to one of my old sermons, either in print or on tape. I can tell you that I wish there were some way to get some of my messages out of circulation. At least I can say that I hope that if I preached that same text today I would do a better job. In this sense, I don’t want to go back to my old way of preaching. If maturity comes over a period of time, there must be those things to which we should avoid returning. The bottom line is this: we must always seek to return to those things which are fundamental, but beware of returning to those things which Paul has called “elemental.”

Second, the Christian must always be eager to learn the lessons of the past, without attempting to relive the events of the past. The Scriptures abound with references to the past. History is given to us so that we might learn valuable lessons from those who have walked before us, yet without the painful experience of repeating the errors of others. We must therefore learn to differentiate between the lessons which have been learned, the principles which have been taught or illustrated, and the events which have been experienced. Those who wish to relive the past are seeking to avoid the painful realities of the present.

Third, we must learn to distinguish between “nostalgia,” a romanticized recollection of the past, and history, a realistic report of the past. Nostalgia, someone has said, is a lie. It really is. Nostalgia looks at the past through rose-colored glasses. Nostalgia exaggerates the good things and eliminates the negatives. When the Israelites were without food and water, they wistfully remembered the leeks and the garlics of Egypt. I understand how one could long for something spicy after months or years of eating bland food, but leeks and garlics are not the essence of life. Furthermore, the Israelites did not recall the bondage of Egypt, the harshness of their taskmasters, nor the toil of their brickmaking. Nostalgia always distorts the past, dwelling on that which is desirable and minimizing the pains and problems.

The Bible is written in such a way that it is difficult for the reader to relapse into nostalgia. The events of the past are portrayed in a way which does not minimize or seek to conceal men’s sins. While we tend to make heroes of the patriarchs, a simple reading of the text makes it obvious that these were men, like us, with feet of clay. This is even emphasized for us: “Elijah was a man with a nature like ours [subject to like passions as we are, KJV], and he prayed earnestly that it might not rain; and it did not rain on the earth for three years and six months” (James 5:17).

Fourth, we must be diligent to watch out for the symptoms of nostalgia which are evidence of a spiritual problem. There are several tell-tale signs of the Galatian syndrome for which we must constantly watch. Most notably there is the symptom of a preoccupation with the past to the point that we avoid considering the future and fail to think in terms of the present. Added to this is an unrealistic glorification of the past and a pessimism about the future. The problem with nostalgia is that it inclines us to go backward, rather than forward.

Fifth, we must be able to recognize some of the wrong motivations for turning to the past. The Christian life begins, continues, and culminates with faith. God often develops our faith by putting us into situations where we do not know (and we cannot determine) what lies ahead. At times such as these we face two alternative attitudes: fear or faith. We often seek to turn back the clock when we are afraid of possible unknown dangers which lie ahead. Faith trusts in the God who has proven Himself faithful in the past; fear prefers to return to the past. Is it any wonder that the Israelites wanted to return to Egypt when faced with the Red Sea ahead and the Egyptian armies behind?

Another wrong motive for reliving the past is the desire for a trouble-free life. Whenever we face adversity, our inclination is to turn from it, regardless of the cost. When the Israelites came to a place without food or water, they longed to return to Egypt. They did not like the rigorous life to which God had called them. So too the Hebrew Christians, to whom the Book of Hebrews was written, began to shrink back because of their adversity. We too think of the “good old days” when times are tough.

One of the strongest attractions of the past is that of simplicity. If Paul’s analysis of his culture is correct, it is true that life is simpler for the child who is given very simple, elementary, rules to keep. As we grow older, life becomes much more complex; the issues are not so clear, and the decisions are more agonizing. It is when we become weary of the complexity of life that we yearn for simplicity. Since legalism simplifies life, declaring categorically what is right and what is wrong, we yearn to return to it. Freedom always has the price tag of responsibility. The freedom which we have in Christ is sometimes surrendered by those who prefer simplicity to complexity, formulas to faith. No wonder so many Christians buy books and attend seminars by those who offer formulas which give us ready answers to life’s toughest questions.

Sixth, we need to learn to rightly relate the past, present, and future. When life becomes difficult in the present, the nostalgic saint always turns back to the past and seeks to relive or reproduce it. This way he avoids the pains of the present and the uncertainties of the future. However, faith rises above fear. When times are tough we ought to recall the past, remembering our sinfulness and God’s faithfulness. This should cause us to cast our every fear and doubt upon Him who is faithful. This enables us to look at the future in light of the past, knowing that what God has promised He surely will do. In light of this hope, we should live our lives in obedience to His word, whether or not that brings immediate rewards.

I urge you to read through the Psalms in which you will find the psalmists crying to God out of their present distress, and then looking back on God’s faithfulness in the past, and thus finally looking forward with faith. I would also encourage you to see this same approach to life in the Book of Hebrews, written to those who were becoming faint-hearted because things were getting tough.

Let us turn back to the truths of God’s word, to His promises, and to the evidences of His character. However, let us not seek to turn back the clock to avoid adversity or to make life simple and easy. Let us look forward, knowing that what God has promised, He will accomplish, for He is faithful, a lesson which history emphatically records.

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68 The “now” of verse 1 is rightly understood as Paul’s continuation and further development of what he has been teaching in the previous chapter. The imagery of an heir coming of age, however, is not synonymous with that of the “prison-warden” (3:22) or of the “slave-attendant” (3:23-25):

“Paul takes up a different analogy from those used in 3:22-26 to set forth the contrast between the previous period of spiritual immaturity and the new life of full-grown freedom, bringing it up to date by including the theme of inheritance, introduced in 3:29. The law has been compared to a prison-warden and a slave-attendant; now its role is compared to that of the guardians and trustees appointed to take care of a minor and his property.” F. F. Bruce, Commentary on Galatians (Grand Rapids: William B. Eerdmans Publishing Company, 1982), p. 192.

69 This matter is dealt with in detail by Francis Lyall, Slaves, Citizens, Sons: Legal Metaphors in the Epistles (Grand Rapids: Academie Books—Zondervan Publishing House, 1984), cf. especially chapters 4 and 5. F. F. Bruce, Commentary on Galatians (p. 198), agrees with the conclusion of Lyall that Roman law, rather than Jewish or Greek law, is the basis for Paul’s illustration in 4:1-2.

70 Bruce, p. 192.

71 “The word prothesmia is used from classical times onwards of a ‘fixed term’ in a variety of legal contexts, e.g. of the appointed day for the repayment of a loan, …” Bruce, p. 193.

72 Ibid., p. 193.

73 There is also a sense in which every man, Jew or Gentile, is under the Law, but I do not believe that Paul is stressing this here. He first likens the Jew under the Law to the “heir” before he is of age, and then he likens the Gentile under the “elemental things” to the Jews, under the Law.

74 From passages like Romans 8:19, I would understand that sonship, like salvation, has both present and future dimensions. While we enter into the freedom of sonship now, and the joy of relating to God as our Father, we will more fully be blessed in eternity. It is that future revelation of the “sons of God” to which Paul refers in Romans 8:19.

75 Cf. Bruce, p. 193.

76 “… differeth, usually has the sense of ‘surpassing.’” Alan Cole, The Epistle of Paul to the Galatians (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1965), p. 112.

1 Brotherly love must continue. 2 Do not neglect hospitality, because through it some have entertained angels without knowing it. 3 Remember those in prison as though you were in prison with them, and those ill-treated as though you too felt their torment. 4 Marriage must be honored among all and the marriage bed kept undefiled, for God will judge sexually immoral people and adulterers. 5 Your conduct must be free from the love of money and you must be content with what you have, for he has said, “I will never leave you and I will never abandon you.” 6 So we can say with confidence, “The Lord is my helper, and I will not be afraid. What can man do to me?” (Hebrews 13:1-6).²

Introduction

Once I settled on the title, “Keeping the Faith,” a story quickly came to mind. This is because I read about it years ago in Readers Digest (as I recall), under the caption, “Keeping the Faith.” The story is apparently true, told by a Roman Catholic Priest. He was coming out of the church in the dark of night when he was accosted by a robber. The robber shoved a pistol into the priest’s ribs and demanded that he produce his wallet. The priest was in no position to resist, so he reached inside his coat for his wallet. As he did so, the priest’s collar became visible, and the robber was completely taken aback as he realized he was robbing a priest.

“Are you a priest?” the robber questioned? “Yes. Yes I am,” the priest replied. “Well, I don’t rob priests,” the man said. “Thanks, thanks a lot,” the priest responded gratefully. As he was drawing his hand from his inside coat pocket, it brushed against some cigars that were there, along with his wallet. “Have a cigar?” the priest offered. “Oh, no, I couldn’t do that,” said the thief, “you see, I’ve given them up for Lent.”

Now here was a devoutly religious man! He would rob nearly any vulnerable victim, but he drew the line at robbing priests and smoking cigars – at least for a few days on the cigars. We laugh at this story because it illustrates the tremendous gap that often exists between our faith and our practice. Hebrews 11 provides us with a number of Old Testament examples of faith, so that it becomes clear that all who found acceptance with God did so on the basis of faith. In chapter 12, the author exhorts his readers to run the race set before them with endurance, keeping their eyes fixed on Jesus, the founder and finisher of the faith (Hebrews 12:1-4). He then proceeds to set forth the means and the motivation for endurance. When we come to chapter 13, I believe that our author is spelling out for us just what our endurance should look like – what form our endurance should take. The first six verses can be summed up by the expression “brotherly love.” We might summarize the structure of our text for this lesson in this way:

WHAT ENDURANCE LOOKS LIKE – PART 1
BROTHERLY LOVE, AS SEEN IN . . .

Showing hospitality to strangers (13:2)

Showing compassion to those who are suffering for the faith (13:3)

Honoring marriage (13:4)

Living a lifestyle that is free from the love of money (13:5-6)

Brotherly Love Must Continue
Hebrews 13:1

Brotherly love must continue (Hebrews 13:1).

Here, the reader is exhorted to persist in showing brotherly love.³ Here, the exhortation is not technically a command, but brotherly love is commanded⁴ elsewhere in Scripture:

“This I command you – to love one another” (John 15:17).

You have purified your souls by obeying the truth in order to show sincere mutual love. So love one another earnestly from a pure heart (1 Peter 1:22).

20 If anyone says “I love God” and yet hates his fellow Christian, he is a liar, because the one who does not love his fellow Christian whom he has seen cannot love God whom he has not seen. 21 And the commandment we have from him is this: that the one who loves God should love his fellow Christian too (1 John 4:20-21).

The author writes, “Brotherly love must continue,” indicating that the Hebrew saints are already practicing brotherly love. Indications of brotherly love are found in chapter 10:

32 But remember the former days when you endured a harsh conflict of suffering after you were enlightened. 33 At times you were publicly exposed to abuse and afflictions, and at other times you came to share with others who were treated in that way. 34 For in fact you shared the sufferings of those in prison, and you accepted the confiscation of your belongings with joy, because you knew that you certainly had a better and lasting possession (Hebrews 10:32-34).⁵

But in addition to this, the author is well aware that love can grow cold.⁶ And so the exhortation is to persist in practicing brotherly love.⁷ In other words, brotherly love is one aspect of a life of endurance in the faith.

Why is brotherly love commanded here and elsewhere? There are several reasons why brotherly love is viewed as highly important and essential to the Christian life. First of all, we must show brotherly love because this is one of the two great commandments of the Bible, Old Testament and New:⁸

36 “Teacher, which commandment in the law is the greatest?” 37 Jesus said to him, “‘Love the Lord your God with all your heart, with all your soul, and with all your mind.’ 38 This is the first and greatest commandment. 39 The second is like it: ‘Love your neighbor as yourself.’ 40 All the law and the prophets depend on these two commandments” (Matthew 22:36-40).

9 Love must be without hypocrisy. Abhor what is evil, cling to what is good. 10 Be devoted to one another with mutual love, showing eagerness in honoring one another. 11 Do not lag in zeal, be enthusiastic in spirit, serve the Lord. 12 Rejoice in hope, endure in suffering, persist in prayer. 13 Contribute to the needs of the saints, pursue hospitality (Romans 12:8-13).

Second, loving one’s brother is an evidence of one’s faith in the Lord Jesus – of being a disciple of Jesus.

34 “I give you a new commandment – to love one another. Just as I have loved you, you also are to love one another. 35 Everyone will know by this that you are my disciples – if you have love for one another” (John 13:34-35).

Third, loving one’s brother is the incentive for fulfilling all of one’s obligations to his brother:

8 Owe no one anything, except to love one another, for the one who loves his neighbor has fulfilled the law. 9 For the commandments, “Do not commit adultery, do not murder, do not steal, do not covet,” (and if there is any other commandment) are summed up in this, “Love your neighbor as yourself.” 10 Love does no wrong to a neighbor. Therefore love is the fulfillment of the law (Romans 13:8-10).

The author of Hebrews emphasized that the high priestly ministry of the Lord Jesus inaugurated the New Covenant. The New Covenant changed men’s hearts, so that they would fulfill the law. Love for one’s brother is one manifestation of the writing of the law on men’s hearts and, as Paul writes above, it prompts us to do those things which the law requires.

Fourth, brotherly love is commanded because it doesn’t come naturally, and in some cases, it doesn’t come easily. Not all Christians are equally “loveable.” Some are kind of prickly – like porcupines. And biblical love does not come naturally. Love sets the interests of others ahead of our own. Love gladly sacrifices for the well being of others, even to the point of death.⁹

Fifth, difficult times were coming, and these are times when love can grow cold.

9 “Then they will hand you over to be persecuted and will kill you. You will be hated by all the nations because of my name. 10 Then many will be led into sin, and they will betray one another and hate one another. 11 And many false prophets will appear and deceive many, 12 and because lawlessness will increase so much, the love of many will grow cold. 13 But the person who endures to the end will be saved” (Matthew 24:9-13, emphasis mine; see also John 15:17-25).

1 “To the angel of the church in Ephesus, write the following:

“This is the solemn pronouncement of the one who has a firm grasp on the seven stars in his right hand – the one who walks among the seven golden lampstands: 2 ‘I know your works as well as your labor and steadfast endurance, and that you cannot tolerate evil. You have even put to the test those who refer to themselves as apostles (but are not), and have discovered that they are false. 3 I am also aware that you have persisted steadfastly, endured much for the sake of my name, and have not grown weary. 4 But I have this against you: You have departed from your first love! (Revelation 2:1-4)

We can fairly easily understand how persecution could cause some Christians to turn against one another, as Jesus indicates in Matthew 24. But the words of our Lord to the church in Ephesus may take a little more thought for us to understand what is being said. The church at Ephesus started very well.¹⁰ Even so, Paul warned the Ephesian elders that some of them would teach error in order to gain a personal following.¹¹ Eventually, Paul had to send Timothy to Ephesus to correct false teaching.¹² By the time the church at Ephesus was addressed in Revelation 2, false teaching had been addressed, and the church was vigilant to maintain doctrinal purity.¹³ The problem (as a friend of mine used to put it) was that “it is not easy for a watchdog to smile.” It appears that in their zeal to maintain doctrinal purity, the saints had unknowingly lost their first love, the love that initially characterized these saints’ devotion to God and to one another.

It should be relatively easy to see that brotherly love was vitally important to these Hebrew saints. The question, then, is this: “What does brotherly love look like?” What are the practical outworkings of brotherly love in the context of the church? This is what verses 2-6 spell out for us. Brotherly love practices hospitality toward strangers, remembers those in prison and those suffering persecution for their faith, honors marriage, and maintains a lifestyle that is free from the love of money, trusting rather in God. Let’s consider each of these aspects of brotherly love in greater detail.

Brotherly Love Shows Hospitality to Strangers
Hebrews 13:2

Do not neglect hospitality, because through it some have entertained angels without knowing it (Hebrews 13:2).

Let me begin by noting that our author does not speak of hospitality in general; he speaks specifically of showing hospitality to strangers. Beginning in the Book of Genesis, we see the importance of showing hospitality to strangers. Abraham welcomed three strangers when they passed his way in Genesis 18. We know that two of these “men” were angels, and the third person seems to be a pre-incarnate visitation of our Lord (see 18:17). When the two angels continued on to Sodom, Lot greeted them and offered the same kind of hospitality (Genesis 19:1ff.). (He seems to have known the danger they faced if left to themselves in this wicked place.) No doubt our author has these two incidents in mind when he writes that in showing hospitality to strangers “some have entertained angels without knowing it.” I suspect that there have been other such encounters as well, which we may not know about for certain until we reach heaven.

Later on in Genesis, we read the account of Abraham’s trusted servant in search of a wife for Isaac. When he reaches Mesopotamia, he prays this prayer for guidance in finding the right wife for Isaac:

“O Lord, God of my master Abraham, guide me today. Be faithful to my master Abraham. 13 Here I am, standing by the spring, and the daughters of the people who live in the town are coming out to draw water. 14 I will say to a young woman, ‘Please lower your jar so I may drink.’ May the one you have chosen for your servant Isaac reply, ‘Drink, and I’ll give your camels water too.’ In this way I will know that you have been faithful to my master” (Genesis 24:12-14).

Most of us probably know this story well. Rebekah arrives and does just as the servant prayed. Why was this the test that the servant devised to determine whether or not a young woman was the one God had chosen for Isaac’s wife? It was because he knew that Isaac’s wife needed to be a woman who was given to hospitality to strangers.

In Judges 19, we find the strange and troubling account of a young Levite whose concubine had fled and returned home to Bethlehem, to her father. When the Levite arrived at her father’s home, he persuaded her to return with him. But her father’s hospitality was such that the Levite had to expend considerable effort to tear himself away from this home and its hospitality to make his way back to the hill country of Ephraim. He passed by Jebus (later to be Jerusalem) because at the time it was inhabited by Jebusites and not Israelites. He did not want to risk seeking shelter among pagans. Instead, he wanted to press on to the Benjamite city of Gibeah. But when they arrived there at sunset, no one offered to take them in. Finally, an old man from the hill country of Ephraim who was staying in Gibeah took the Levite, his concubine, and the servant into his home. The Benjamites of the city then surrounded the house and demanded to have sexual relations with the Levite.

There is much more to this story, but I believe one of the reasons this account is recorded in Scripture is to show us that the Benjamites (one of the tribes of Israel) had become just as corrupt and worthy of judgment as the wicked men of Sodom (in Genesis 19). Another reason for this story is to show us that hospitality to strangers is one of the things that should set God’s people apart from others.

When the law was given to Israel, one of the commands that was repeated several times was the command to deal kindly with strangers, for the Israelites were once strangers in the land of Egypt, and thus they knew how vulnerable strangers were in a foreign land.

“You must not wrong a foreigner nor oppress him, for you were foreigners in the land of Egypt” (Exodus 22:21).

“You must not oppress a foreigner, since you know the life of a foreigner, for you were foreigners in the land of Egypt” (Exodus 23:9).

“You must not pick your vineyard bare, and you must not gather up the fallen grapes of your vineyard. You must leave them for the poor and the foreigner. I am the Lord your God” (Leviticus 19:10).

33 “When a foreigner resides with you in your land, you must not oppress him. 34 The foreigner who resides with you must be to you like a native citizen among you; so you must love him as yourself, because you were foreigners in the land of Egypt. I am the Lord your God” (Leviticus 19:33-34).

The New Testament also provides us with instruction and examples pertaining to hospitality to strangers. Let’s begin with the words of our Lord:¹⁴

31 “When the Son of Man comes in his glory and all the angels with him, then he will sit on his glorious throne. 32 All the nations will be assembled before him, and he will separate people one from another like a shepherd separates the sheep from the goats. 33 He will put the sheep on his right and the goats on his left. 34 Then the king will say to those on his right, ‘Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world. 35 For I was hungry and you gave me food, I was thirsty and you gave me something to drink, I was a stranger and you invited me in, 36 I was naked and you gave me clothing, I was sick and you took care of me, I was in prison and you visited me.’ 37 Then the righteous will answer him, ‘Lord, when did we see you hungry and feed you, or thirsty and give you something to drink? 38 When did we see you a stranger and invite you in, or naked and clothe you? 39 When did we see you sick or in prison and visit you?’ 40 And the king will answer them, ‘I tell you the truth, just as you did it for one of the least of these brothers or sisters of mine, you did it for me.’

41 “Then he will say to those on his left, ‘Depart from me, you accursed, into the eternal fire that has been prepared for the devil and his angels! 42 For I was hungry and you gave me nothing to eat, I was thirsty and you gave me nothing to drink. 43 I was a stranger and you did not receive me as a guest, naked and you did not clothe me, sick and in prison and you did not visit me.’ 44 Then they too will answer, ‘Lord, when did we see you hungry or thirsty or a stranger or naked or sick or in prison, and did not give you whatever you needed?’ 45 Then he will answer them, ‘I tell you the truth, just as you did not do it for one of the least of these, you did not do it for me.’ 46 And these will depart into eternal punishment, but the righteous into eternal life” (Matthew 25:31-46, emphasis mine).

Showing hospitality to strangers is not a work that we do in order to earn our way to heaven, but it is one of the earmarks of a true believer that sets him or her apart from others.

Then there are the examples of hospitality in the Book of Acts:

After she [Lydia] and her household were baptized, she urged us, “If you consider me to be a believer in the Lord, come and stay in my house.” And she persuaded us (Acts 16:15).

The jailer brought them into his house and set food before them, and he rejoiced greatly that he had come to believe in God, together with his entire household (Acts 16:34).

The importance of hospitality to strangers can be seen from Paul’s writings:

The overseer then must be above reproach, the husband of one wife, temperate, self-controlled, respectable, hospitable, an able teacher (1 Timothy 3:2, emphasis mine).

6 An elder must be blameless, the husband of one wife, with faithful children who cannot be charged with dissipation or rebellion. 7 For the overseer must be blameless as one entrusted with God’s work, not arrogant, not prone to anger, not a drunkard, not violent, not greedy for gain. 8 Instead he must be hospitable, devoted to what is good, sensible, upright, devout, and self-controlled (Titus 1:6-8, emphasis mine).

9 No widow should be put on the list unless she is at least sixty years old, was the wife of one husband, 10 and has a reputation for good works: as one who has raised children, practiced hospitality, washed the feet of the saints, helped those in distress – as one who has exhibited all kinds of good works (1 Timothy 5:9-10, emphasis mine).

Here we learn that hospitality is one of the qualifications of an elder. I believe this is true for a couple of reasons. First, an elder is a man who needs to set an example for all believers. The command given in Hebrews 13:2 is addressed to every believer and not just church leaders. But church leaders should be examples of godly character and practice. Secondly, since elders are to protect the flock from false teachers, who better to entertain visiting preachers and teachers than elders?

In his third epistle, the Apostle John has some strong words concerning showing hospitality to strangers (or not):

5 Dear friend, you demonstrate faithfulness by whatever you do for the brothers (even though they are strangers). 6 They have testified to your love before the church. You will do well to send them on their way in a manner worthy of God. 7 For they have gone forth on behalf of “The Name,” accepting nothing from the pagans. 8 Therefore we ought to support such people, so that we become coworkers in cooperation with the truth.

9 I wrote something to the church, but Diotrephes, who loves to be first among them, does not acknowledge us. 10 Therefore, if I come, I will call attention to the deeds he is doing – the bringing of unjustified charges against us with evil words! And not being content with that, he not only refuses to welcome the brothers himself, but hinders the people who want to do so and throws them out of the church! 11 Dear friend, do not imitate what is bad but what is good. The one who does good is of God; the one who does what is bad has not seen God (3 John 5:5-11, emphasis mine).

John’s third epistle commends those who welcome strangers into their homes. These “strangers” are clearly brothers in Christ who go about preaching the gospel. Taking such strangers into one’s home and offering them hospitality furthers the gospel. Those like Diotrephes, who refuse to welcome strangers and who hinder those who would do so, are worthy of correction. We noted that immediately after coming to faith in Jesus, Lydia invited Paul and his missionary band into her home (Acts 16:15). Showing hospitality was her first recorded act as a Christian. The same is true for the Philippian jailer (16:34).

Offering hospitality to strangers is often neglected, as the author’s words in Hebrews 13:2 imply. Why would this be? In the days when Hebrews was penned, offering hospitality to strangers was risky. To invite a Christian brother into your home identified you with him and with his ministry. Where preaching Christ is a crime, offering a traveling preacher hospitality makes one an accomplice. In those days, people did not have the privacy that we experience today, and taking in a guest was quickly known to one’s neighbors.

Today, I think there are other hindrances to hospitality to strangers. One is denominational division. We tend to associate with folks who believe and practice their faith precisely as we do, and we view other genuine believers who differ with us in some non-essential way with suspicion. We tend to keep them at arm’s reach. A second reason is that we are often strongly attached to our privacy. We have our high fences, automatic garage door openers (so that we don’t even have to talk to our neighbors), our security systems. In some cases, we have our intimidating dogs to let strangers know to keep their distance. Taking in strangers is “invasive” and “inconvenient” in our culture.

Third, we often avoid hospitality because we are so busy, or so tired, that we just look the other way when a stranger who is a brother comes our way. Fourth, some people fail to show hospitality to strangers because they don’t realize the importance of hospitality. I don’t know how many times I’ve heard someone indicate that they “just have the gift of hospitality”¹⁵ in an almost apologetic way, as though this is really not a very important ministry.

Finally, I believe that there is one primary reason why Christians neglect showing hospitality toward strangers – we find it much more comfortable to spend our time with people we already know. A few years ago I was traveling in a different part of the country, and I made a point to attend a church in that area. Not knowing anyone in this church, I wondered how I would be greeted. Essentially, I was ignored. I am convinced that it was not intentional. It was just that these saints were having too much fun talking to one another to even notice that a stranger was among them. Nearly every week we have at least one visitor attend our church. My hope is that such visitors will be swarmed upon by members of our body who will make a deliberate effort to focus on those whom they don’t know, or don’t know well.

Remembering the Persecuted and Imprisoned
Hebrews 13:3

Remember those in prison as though you were in prison with them, and those ill-treated as though you too felt their torment (Hebrews 13:3).

As many of you know, for a number of years I ministered in a number of prisons around our country under the auspices of Prison Fellowship. I loved going into prisons where I would teach the Scriptures to inmates, some of whom were Christians. But I am always uneasy when our text in Hebrews 13:3 or the words of our Lord in Matthew 25:36 are used as the basis for prison evangelism. We should take the gospel to men and women, wherever they may be, but the instructions we find in our text (and in Matthew 25) are much more specific.

I am persuaded that in our text we are being instructed to remember and to visit fellow believers who have been imprisoned for the sake of the gospel. This is because it is a manifestation of brotherly love. We are to identify with them as though we were in prison with them – not for committing a murder or a robbery, but for proclaiming and practicing their faith in Jesus Christ. By the way, there is no indication given here that these “prisoners” and persecuted saints are people that we know personally. These folks may very well be “strangers” to us, but as a rule, we cannot bring them into our homes to show them hospitality. Those who are incarcerated are shown brotherly love when we visit them in prison, or at least correspond with them in prison.

So what does it mean to “remember” those in prison and those who are ill-treated? Well surely it means that we should seek to be aware of the plight of our persecuted brothers and sisters around the world. Some information may come to us through missionaries, or through organizations like “The Voice of the Martyrs.”¹⁶ Another means is through the Internet or by articles in Christian magazines. For example, I just read an article on the plight of the church and the people of Zimbabwe in “World Magazine.”¹⁷ Our church has partnered with another church in Illinois to pray for Sudan. In addition, we have become prayer partners with a church in Indonesia. One of their members is a Nigerian Christian who is on death row in Indonesia. It appears that his only crime was naming Christ as his Savior. Through one of our members, we have also learned about the persecuted church in Pakistan and of ministry to these saints through micro loans.¹⁸ The information is there if we but make the effort to find it, but be warned, learning of such situations places a greater burden of responsibility on us to act in some way to help and encourage our persecuted brethren. As time passes, I believe that we will see more and more persecution of the saints in our own country.

Honoring Marriage
Hebrews 13:4

Marriage must be honored among all and the marriage bed kept undefiled, for God will judge sexually immoral people and adulterers (Hebrews 13:4).

In the days of these Hebrew Christians, marriage was under fire from many different directions. We know from Matthew 19:3-12 that divorce was acceptable for almost any reason to the most conservative Jews of that day. Even the disciples were shocked at Jesus’ teaching on the permanence of marriage. Some forbade marriage (1 Timothy 4:1-5), while others tolerated it but discouraged normal sexual intimacy between a husband and his wife (see 1 Corinthians 7:1-5). The pagan culture had no qualms regarding prostitution (especially religious prostitution, such as was practiced in Corinth) or the keeping of courtesans. The church at Corinth tolerated a man living with his father’s wife (1 Corinthians 5). From what we read in 1 Peter 2:18—3:7, wives were often abused by their husbands, as were slaves. Marriage, even in the church, seemed to fall short of the standard set by our Lord in Matthew 19 or by the Apostle Paul in Ephesians 5:22-33.

I believe our text makes it clear that God has a much higher standard for marriage and that this standard is to be met by every Christian. To be faithful to our author’s words, marriage is to be “honored” among all. What does it mean to honor marriage, and just how is that to be done? The term rendered honor is one that means precious, expensive, or of great value:

18 You know that from your empty way of life inherited from your ancestors you were ransomed – not by perishable things like silver or gold, 19 but by precious blood like that of an unblemished and spotless lamb, namely Christ (1 Peter 1:18-19, emphasis mine).

Through these things he has bestowed on us his precious and most magnificent promises, so that by means of what was promised you may become partakers of the divine nature, after escaping the worldly corruption that is produced by evil desire (2 Peter 1:4, emphasis mine).

The city possesses the glory of God; its brilliance is like a precious jewel, like a stone of crystal-clear jasper (Revelation 21:11, emphasis mine).

I understand the author to be instructing believers in Jesus to highly value the institution of marriage, as God first gave it to mankind (Genesis 2:18-25; Matthew 19:3-12), and as He now uses it to portray the relationship of the church (as a bride) to the Lord Jesus Christ (Ephesians 5:22-33). Thus, Christians are to highly value marriage as the union of one man and one woman, until death parts them. Any other view of marriage cheapens it, rather than honors it.

Furthermore, I believe that we honor marriage as Christians when both the husband and the wife honor (treasure) their God-given mates as a gift of great value.

28 . . . her husband also praises her:

29 “Many daughters have done valiantly,

but you surpass them all!”

30 Charm is deceitful and beauty is fleeting,

but a woman who fears the Lord will be praised.

31 Give her credit for what she has accomplished,

and let her works praise her in the city gates (Proverbs 31:28b-31).

Husbands, in the same way, treat your wives with consideration as the weaker partners and show them honor as fellow heirs of the grace of life. In this way nothing will hinder your prayers (1 Peter 3:7, emphasis mine).¹⁹

It seems clear from Hebrews 13:4 that we honor marriage (and our spouse) by maintaining sexual purity within (and certainly before) marriage. While the pleasures of marital sex are to be enjoyed without guilt, sexual relationships outside of marriage are forbidden because they dishonor marriage, and this necessitates divine judgment.²⁰ Notice how Paul’s words in 1 Thessalonians 4 approach sex in marriage in a very similar fashion:

3 For this is God’s will: that you become holy, that you keep away from sexual immorality, 4 that each of you know how to possess his own body in holiness and honor, 5 not in lustful passion like the Gentiles who do not know God. 6 In this matter no one should violate the rights of his brother or take advantage of him, because the Lord is the avenger in all these cases, as we also told you earlier and warned you solemnly. 7 For God did not call us to impurity but in holiness. 8 Consequently the one who rejects this is not rejecting human authority but God, who gives his Holy Spirit to you (1 Thessalonians 4:3-8, emphasis mine).

Because a Christian husband’s relationship with his wife is a picture of Christ’s relationship with the church, marital infidelity has profound implications. Thus, the process of sanctification in the believer’s life includes the sexual relationship of a husband and his wife. In a culture as corrupt as ours, this may have many implications.

So what does sexual purity in marriage have to do with loving our brother or sister in Christ? Our culture has managed to interchange the terms “sex” and “love” so that immoral and illicit sexual intimacy is called “making love.” Sexual union within marriage is a beautiful thing, but sex outside of marriage is not brotherly love for any of the parties involved. True love requires sexual purity, as we see in Ephesians 5:

1 Therefore, be imitators of God as dearly loved children 2 and live in love, just as Christ also loved us and gave himself for us, a sacrificial and fragrant offering to God. 3 But among you there must not be either sexual immorality, impurity of any kind, or greed, as these are not fitting for the saints. 4 Neither should there be vulgar speech, foolish talk, or coarse jesting – all of which are out of character – but rather thanksgiving. 5 For you can be confident of this one thing: that no person who is immoral, impure, or greedy (such a person is an idolater) has any inheritance in the kingdom of Christ and God. 6 Let nobody deceive you with empty words, for because of these things God’s wrath comes on the sons of disobedience. 7 Therefore do not be partakers with them, 8 for you were at one time darkness, but now you are light in the Lord. Walk as children of the light – (Ephesians 5:1-8, emphasis mine).

Love Maintains a Lifestyle That is Free from the Love of Money
Hebrews 13:5-6

5 Your conduct must be free from the love of money and you must be content with what you have, for he has said, “I will never leave you and I will never abandon you.” 6 So we can say with confidence, “The Lord is my helper, and I will not be afraid. What can man do to me?” (Hebrews 13:5-6)

We must begin by noting that the author does not forbid having earthly possessions. It is not a sin to be wealthy nor is poverty necessarily a virtue. It is the love of money that is forbidden here, as elsewhere in Scripture:

The one who loves money will never be satisfied with money,

he who loves wealth will never be satisfied with his income.

This also is futile (Ecclesiastes 5:10, emphasis mine).

“No servant can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and money” (Luke 16:13).

1 This saying is trustworthy: “If someone aspires to the office of overseer, he desires a good work.” 2 The overseer then must be above reproach, the husband of one wife, temperate, self-controlled, respectable, hospitable, an able teacher, 3 not a drunkard, not violent, but gentle, not contentious, free from the love of money (1 Timothy 3:1-3, emphasis mine).

9 Those who long to be rich, however, stumble into temptation and a trap and many senseless and harmful desires that plunge people into ruin and destruction. 10 For the love of money is the root of all evils. Some people in reaching for it have strayed from the faith and stabbed themselves with many pains (1 Timothy 6:9-10, emphasis mine).

For people will be lovers of themselves, lovers of money, boastful, arrogant, blasphemers, disobedient to parents, ungrateful, unholy (2 Timothy 3:2, emphasis mine).

The love of money is a matter of lifestyle. The beginning of verse 5 is translated in a number of ways:

“Your life should be free from the love of money” (CSB).

“Let your conversation be without covetousness” (KJV).

“Make sure that your character is free from the love of money” (NASB95).

“Your conduct must be free from the love of money” (NET Bible).

If one combines the different nuances of these translations, we might conclude that the issue is a state of mind that has become part of one’s character, and thus it produces a lifestyle that is not driven by the need to acquire and to hoard the things God has given us to manage as stewards.

The solution is to be content with what God has given us, based upon the assurance that God will never abandon us. The author’s citation, “I will never leave you and I will never abandon you” (verse 6) calls three Old Testament texts to mind:

“I am with you! I will protect you wherever you go and will bring you back to this land. I will not leave you until I have done what I promised you!” (Genesis 28:15)

“Be strong and courageous! Do not fear or tremble before them, for the Lord your God is the one who is going with you. He will not fail you or abandon you!” (Deuteronomy 31:6)

“No one will be able to resist you all the days of your life. As I was with Moses, so I will be with you. I will not abandon you or leave you alone” (Joshua 1:5).

These three texts have something in common besides the assurance of God’s presence and provision. In the first text (Genesis 28:15), Jacob is fleeing to Mesopotamia to secure a wife, but also (and probably more important to Jacob at the moment) to escape the wrath of his brother Esau, from whom he swindled his birthright and his father’s blessing. As Jacob flees from the Promised Land, he no doubt has fears about his well being in Paddan-aram and may fear that he will never be able to return to Canaan. God assures Jacob of His presence and protection and thus of his safe return to the land of promise.

In Deuteronomy 31:6, God assures the second generation of Israelites to leave Egypt that He will be with them as they possess the land of Canaan. He will give them victory over the people of the land so that they can drive them out and possess the land. Doubting God’s presence and power is what caused the first generation of Israelites to seek to turn back at Kadesh Barnea.²¹

The same assurance of God’s presence and power is given to Joshua in Joshua 1. Joshua should be strong and courageous because God will give the Israelites possession of the land which He promised them.

Shouldn’t these promises of God’s presence and power, enabling His people to enter the promised land, serve as an encouragement to the Hebrew Christians regarding their entrance to the heavenly kingdom? God will be with them, and He will provide for them. And He will empower them to safely enter the heavenly kingdom – Mount Zion – to which the author has just referred.²²

It may be well for us to recall that possessing great material wealth actually became a curse to the Jews in Jerusalem when Titus sacked the city in 70 A.D. Some short-sighted scholars have concluded that the early Christians were quite foolish to sell their property and give the proceeds to the apostles to be distributed to those in need. But divesting themselves of much of their wealth²³ became a blessing to the Christians in Jerusalem. When the Romans sacked Jerusalem, they tortured the rich Jews, forcing them to tell where they had hidden their riches. The poor believers were of little interest to the treasure-hunting Roman soldiers.

Having cited these Old Testament assurances of God’s presence and power, the author now turns to Psalm 118:6, which he cites in Hebrews 13:6:

So we can say with confidence, “The Lord is my helper, and I will not be afraid. What can man do to me?” (Hebrews 13:6)

The psalmist gives thanks to the Lord for His goodness, repeating the phrase, “For His lovingkindness is everlasting” (Psalm 118:1, 2, 3, 4). He then describes how he called out to God for help when he was in trouble in verse 5. It is because God is ever present to help those who trust in Him that the psalmist can express his boldness in the Lord, who is always near to help His people.²⁴ Fearing (that is, trusting in) the Lord means that we need not fear what our enemies will do to us, for God not only protects us and provides for us materially, He likewise protects us from our enemies.

As I think about these references to the Old Testament which assure us of God’s care, I can see how they are not just the basis for our contentment with God’s provisions; these assurances are the basis for all of the expressions of brotherly love that are called for in verses 1-6. Showing hospitality to strangers not only costs us financially; it involves taking risks, for there may be those who come to us who intend to do us harm by seeking refuge in our home. Identifying with those in prison also puts the Christian at risk. If a Christian is imprisoned because of his faith, then those who identify with that prisoner also testify to their faith. Does our Lord assure us that He will never leave us nor forsake us? Then if marriage is a picture of the believer’s relationship with Christ, how dare we forsake our mate by divorce or sexual impurity?

Conclusion

These Hebrew Christians have already suffered for their faith. They have already practiced the things which the author calls them to do in our text:

32 But remember the former days when you endured a harsh conflict of suffering after you were enlightened. 33 At times you were publicly exposed to abuse and afflictions, and at other times you came to share with others who were treated in that way. 34 For in fact you shared the sufferings of those in prison, and you accepted the confiscation of your belongings with joy, because you knew that you certainly had a better and lasting possession (Hebrews 10:32-34).

Even more difficult days lay ahead for these believers (12:4), and thus they are exhorted to persevere in their love for one another. Since the qualifications for elders include these same character qualities and lifestyles,²⁵ believers should follow the example of their leaders. Thus, we shall find three references to leaders in the verses which remain in this epistle (verses 7, 17, 24).

Our text should prompt us to ask ourselves some questions?

Who might be a stranger to me, thus providing me with the opportunity to obey this text?

When is the last time we had a stranger at our table, or in our home?

How much effort do I expend seeking to welcome and embrace newcomers to our church?

How well informed am I about those fellow believers who are currently suffering for the faith, close to home and far away? What am I doing to manifest brotherly love toward those who are persecuted or in prison for the faith?

Has our depressed economy changed my attitude towards material goods? Am I generous with what God has given, or do I seek to hoard wealth and acquire more so that I feel secure?

How do I honor marriage in a society that is becoming more and more tolerant of “same sex” marriages, immorality, and divorce?

If I am single, how is my lifestyle consistent with purity in marriage?

These questions and many others should be prompted by the words of our text. May God work in our hearts to manifest brotherly love to those who share the same faith in the Lord Jesus.

For any who may yet be outside the faith, you are not only separated from fellowship with Christ; you are also deprived of the family fellowship that exists among true believers in Jesus. I urge you to acknowledge your need of salvation, to accept the sacrifice Christ has made at Calvary for your sins, and to join God’s family.

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¹ Copyright © 2009 by Robert L. Deffinbaugh. This is the edited manuscript of Lesson 33 in the series, Near to the Heart of God – A Study of the Book of Hebrews, prepared by Robert L. Deffinbaugh on April 26, 2009. Anyone is at liberty to use this lesson for educational purposes only, with or without credit.

² Unless otherwise indicated, all Scripture quotations are from the NET Bible. The NEW ENGLISH TRANSLATION, also known as THE NET BIBLE, is a completely new translation of the Bible, not a revision or an update of a previous English version. It was completed by more than twenty biblical scholars who worked directly from the best currently available Hebrew, Aramaic, and Greek texts. The translation project originally started as an attempt to provide an electronic version of a modern translation for electronic distribution over the Internet and on CD (compact disk). Anyone anywhere in the world with an Internet connection will be able to use and print out the NET Bible without cost for personal study. In addition, anyone who wants to share the Bible with others can print unlimited copies and give them away free to others. It is available on the Internet at: net.bible.org

³ See also Romans 12:10; 1 Thessalonians 4:9.

⁴ In other words, either the verb is an imperative, or the context makes it clear that it is a command.

⁵ Compare these words with the instructions of our text in Hebrews 13:1-6.

⁶ See Matthew 24:9-13; Revelation 2:4.

⁷ The word “continue” in our text is the rendering of the word that occurs in John 15, where our Lord instructs His disciples to “abide” in Him, and in His Word.

⁸ I realize that loving one’s neighbor and loving one’s brother may not be exactly the same thing. But if one is commanded to love his neighbor, then surely loving one’s brother follows.

⁹ John 15:13.

¹⁰ See Acts 19.

¹¹ See Acts 20:28-32.

¹² 1 Timothy 1:3-11.

¹³ Revelation 2:1-3.

¹⁴ I am tempted to begin with the story of our Lord’s birth in the Gospel of Luke, chapter 2. Did the people of Bethlehem lack hospitality toward Mary and Joseph, so that the Christ child had to be born in a stable?

¹⁵ Hospitality is actually never named as spiritual gift, and I’m not certain that it is, or is not, a gift. But I am certain that it is a very important ministry and that almost anyone can do it (though some do it better than others).

¹⁶ http://www.persecution.com/

¹⁷ http://www.worldmag.com/articles/15340

¹⁸ www.HFCI.org

¹⁹ See also 1 Corinthians 11:2-7.

²⁰ Compare 1 Corinthians 5 in this regard.

²¹ See Numbers 13 and 14.

²² See Hebrews 12:22-24.

²³ See Acts 2:44-45; 4:32-37.

²⁴ Psalm 118:6-7.

²⁵ See 1 Timothy 3:1-7; Titus 1:5-9.