Pastoral Resources

J. Edgar Hoover adds his experienced appraisal: “The professional law enforcement officer is convinced from experience that the hardened criminal has been and is deterred from killing based on the prospect of the death penalty.

During his 1960 presidential campaign, John F. Kennedy often closed his speeches with the story of Colonel Davenport, the Speaker of the Connecticut House of Representatives.

One day in 1789, the sky of Hartford darkened ominously, and some of the representatives, glancing out the windows, feared the end was at hand. Quelling a clamor for immediate adjournment, Davenport rose and said, “The Day of Judgment is either approaching or it is not. If it is not, there is no cause for adjournment. If it is, I choose to be found doing my duty. Therefore, I wish that candles be brought.”

Rather than fearing what is to come, we are to be faithful till Christ returns. Instead of fearing the dark, we’re to be lights as we watch and wait. - Harry Heintz

J.S. Bach’s first biographer, Forkel, tells that young Johann Sebastian discovered that his brother had in his music cabinet a special book of compositions by some of the more established composers of that day, such as Pachelbel, Froberger, Bohm, and Buxtehude. He wanted to borrow the book, but for some reason his brother refused. Perhaps brother Johann Christoph was reserving those pieces for his own study or performances and didn’t want the talented youngster in his home to perfect the works first.

Johann Sebastian clearly coveted his brother’s book, however, and in the middle of the night, when everyone else in the house was asleep, he crept down to sneak the anthology from the cabinet. He took it to his room and began to copy it by moonlight! It took him six months. Johann Christoph found out about it...and promptly impounded the copied volume. (Johann Sebastian did not get the book back until his brother died almost a quarter-century later.

J. Vernon McGee once attributed the secret to his longevity and ongoing strength to the fact that he took 12-14 vitamin pills a day. One day he saw a man much older than he, and McGee bragged, “There isn’t a thing I can’t do today that I couldn’t do when I was 16!” The old-timer was astounded, “Really?” “Yes,” McGee replied. “It just shows what a pathetic 16-year-old I was.”

Jungle Aviation and Radio Service (JAARS), the flying department of Wycliffe Bible Translators—had flown thousands of hours over a 25 year span without one fatal accident before April 7, 1972. On that day, a Piper Aztec lost its right engine and crashed in Papua New Guinea, killing all seven persons aboard.

The Aztec had just rolled out of the Wycliffe maintenance hangar the day before following a 100 hour inspection. The chief mechanic was stunned when he heard the news of the crash. Reviewing in his mind each step he had performed in inspecting that right engine, he suddenly recoiled in horror. He remembered that he had been interrupted while tightening a fuel line and had never returned to finish the job! That faulty connection had allowed raw fuel to spray out and catch fire while the Aztec was in flight.

The mechanic’s guilt at being responsible for the deaths of his companions crushed him. For days he did not know what to do. The other mechanics tried to help him, as did his own family. But when the family of Doug Hunt, the pilot who was killed in the accident, was preparing to return to their home in New Zealand, the mechanic knew he had to see them, talk with them and beg their forgiveness. He could barely get out the words as he sobbed in their presence. “That hand there,” he said, looking at his right hand, “took Doug’s life.”

Glennis Hunt, Doug’s widow, embraced him. “Glennis sat by me and held the hand that took her husband’s life,” he later wrote, “ and another JAARS pilot sat on my other side with a demonstration of love, comfort, and forgiveness. That was the most significant first step in the healing process.”

Jackie Robinson was the first black to play major league baseball. Breaking baseball’s color barrier, he faced jeering crowds in every stadium. While playing one day in his home stadium in Brooklyn, he committed an error. The fans began to ridicule him. He stood at second base, humiliated, while the fans jeered. Then, shortstop Pee Wee Reese came over and stood next to him. He put his arm around Jackie Robinson and faced the crowd. The fans grew quiet.

Robinson later said that arm around his shoulder saved his career.

One example of friendship remains with me as vividly as the moment I first heard of it as a boy.

In his first seasons with the Brooklyn Dodgers, Jackie Robinson, the first black man to play Major League baseball, faced venom nearly everywhere he traveled—fastballs at his head, spikings on the bases, brutal epithets from the opposing dugouts and from the crowds. During one game in Boston, the taunts and racial slurs seemed to reach a peak. In the midst of this, another Dodger, a Southern white named Pee Wee Reese, called timeout. He walked from his position at shortstop toward Robinson at second base, put his arm around Robinson’s shoulder, and stood there with him for what seemed like a long time.

The gesture spoke more eloquently than the words: this man is my friend.

Morris Davis was put in jail for “praying.” It all began when Davis was picked up and charged with arson. After his arrest, he was taken to a room at the police station for a lie detector test. Thinking he was alone, he prayed that old familiar prayer, “Lord, let me get away with it just this once.” But a policeman overheard his prayer and submitted it as evidence against him. The lower court ruled that this was a private conversation and therefore could not be submitted as evidence. The Canadian government, however, appealed this ruling and the Court of Appeals decided that it was admissible evidence because prayer is not a private conversation, since God is not a person.

Former heavy-weight boxer James (Quick) Tillis is a cowboy from Oklahoma who fought out of Chicago in the early 1980s. He still remembers his first day in the Windy City after his arrival from Tulsa. “I got off the bus with two cardboard suitcases under by arms in downtown Chicago and stopped in front of the Sears Tower. I put my suitcases down, and I looked up at the Tower and I said to myself, ‘I’m going to conquer Chicago.’ “When I looked down, the suitcases were gone.”

James 2:16 points out that words don’t mean much if we have the ability to do more. - Stanley C. Brown

Boast not thyself of tomorrow; for thou knowest not what a day may bring forth (Prov. 27:1). Come now, ye that say, today or tomorrow we will go into such and such a city, and continue there a year, and buy and sell, and get gain; whereas ye know not what shall be on the next day. For what is your life? It is even a vapor that appeareth for a little time, and then vanisheth away

It started like so many evenings. Mom and Dad at home and Jimmy playing after dinner. Mom and Dad were absorbed with jobs and did not notice the time. It was a full moon and some of the light seeped through the windows. Then Mom glanced at the clock. “Jimmy, it’s time to go to bed. Go up now and I’ll come and settle you later.” Unlike usual, Jimmy went straight upstairs to his room. An hour or so later his mother came up to check if all was well, and to her astonishment found that her son was staring quietly out of his window at the moonlit scenery.

“What are you doing, Jimmy?”

“I’m looking at the moon, Mommy.”

“Well, it’s time to go to bed now.”

As one reluctant boy settled down, he said, “Mommy, you know one day I’m going to walk on the moon.” Who could have known that the boy in whom the dream was planted that night would survive a near fatal motorbike crash which broke almost every bone in his body, and would bring to fruition this dream 32 years later when James Irwin stepped on the moon’s surface, just one of the 12 representatives of the human race to have done so?

In his old age, President James Madison suffered from many ailments and took a variety of medicines. It is said that a longtime friend from a nearby county sent him a box of vegetable pills, one of his own home remedies, asking to be informed if they brought relief. In time he received one of those gracious and carefully worded letters for which Madison was noted. It went something like this: “My dear friend, I thank you very much for the box of pills. I have taken them all; and while I cannot say I am better since taking them, it is quite possible that I might have been worse if I had not taken them.”

When Jan Paderewski was to leave his native Poland to play his first recital in London, he asked an influential compatriot to give him a letter of introduction to a leading figure in Britain’s musical world, who might be of assistance should anything go amiss.

The letter was handed to him in a sealed envelope. He hoped that everything would proceed smoothly and he would not have to use it.

He did not; his debut was a success and no snags developed.

Some years later, while going through his papers, he came upon the letter and opened it. It read:

“This will introduce Jan Paderewski, who plays the piano, for which he demonstrates no conspicuous talent.”

When Polish pianist Ignace Jan Paderewsky played before Queen Victoria, he won her enthusiastic approval. “Mr. Paderewsky,” she exclaimed, “you are a genius.”

Paderewsky shook his head. “Perhaps, Your Majesty, but before that I was a drudge,” he replied, alluding to the number of hours he spent practicing every day.

In 1900, the Daughters of the American Revolution elected social reformer Jane Addams to honorary membership. But Addams’s antiwar stance during World War I and her insistence that even subversives had a right to trial by due process caused them to expel her. She commented that she had thought her election to the DAR was for life, but now knew it was for good behavior.

Most of us were shocked in early August when Flip Benham, national director for Operation Rescue, baptized Norma McCorvey, the woman known as Jane Roe in the U. S. Supreme Court’s 1973 Roe v. Wade decision. The events leading to the baptism started with an apology. Earlier this year Benhan relocated OR’s national headquarters next to the abortion clinic where McCorvey worked. That same week Benham spoke to McCorvey. He apologized for an earlier encounter, when he had told McCorvey that she was responsible for millions of abortions. “‘I saw that those words really hurt you,’ I told her and asked her to forgive me. She said, ‘Oh yes, it did hurt.’“ McCorvey forgave Benham and the two struck up a friendship. Even before her conversion, McCorvey spoke freely about the friendship. “I like Flip,” McCorvey told a reporter in March of this year. “He’s doing his thing.”

The unconditional love Benham and other OR workers showed McCorvey eventually broke through. Though an icon to the pro-abortion movement, McCorvey felt used. As she saw firsthand the love of Christ through her new friends, McCorvey eventually felt more comfortable with them than with her clinic co-workers. She even dropped by OR’s offices and sometimes picked up the phone when no one else was available. That love and acceptance led McCorvey to a Dallas area church, where in late July she put her life in God’s hands. “Jane Roe was who the pro-abortion side cared about most,” Benham says, “but God was always concerned with Norma McCorvey.” The non-condemning love continues today.

McCorvey has quit her job at the clinic and now works for OR. But she and Benham still do not see eye-to-eye on every issue. “We’ve got to give her some time and space,” says Benham. “Changes on such a personal level take a little bit longer.” McCorvey’s conversion reminds all of us that the people who represent our opposition—even those whose actions we find most repulsive—are loved by God and are not beyond his reach. “It moves this issue from politics to the Gospel. That is where God wanted it any way,” Benham said.

Most of us were shocked in early August when Flip Benham, national director for Operation Rescue, baptized Norma McCorvey, the woman known as Jane Roe in the U.S. Supreme Court’s 1973 Roe v. Wade decision. The events leading to the baptism started with an apology. Earlier this year Benhan relocated OR’s national headquarters next to the abortion clinic where McCorvey worked. That same week Benham spoke to McCorvey. He apologized for an earlier encounter, when he had told McCorvey that she was responsible for millions of abortions. “‘I saw that those words really hurt you,’ I told her and asked her to forgive me. She said, ‘Oh yes, it did hurt.’”

McCorvey forgave Benham and the two struck up a friendship. Even before her conversion, McCorvey spoke freely about the friendship. “I like Flip,” McCorvey told a reporter in March of this year. “He’s doing his thing.” The unconditional love Benham and other OR workers showed McCorvey eventually broke through. Though an icon to the pro-abortion movement, McCorvey felt used. As she saw firsthand the love of Christ through her new friends, McCorvey eventually felt more comfortable with them than with her clinic co-workers. She even dropped by OR’s offices and sometimes picked up the phone when no one else was available.

That love and acceptance led McCorvey to a Dallas area church, where in late July she put her life in God’s hands. “Jane Roe was who the pro-abortion side cared about most,” Benham says, “but God was always concerned with Norma McCorvey.” The non-condemning love continues today. McCorvey has quit her job at the clinic and now works for OR. But she and Benham still do not see eye-to-eye on every issue. “We’ve got to give her some time and space,” says Benham. “Changes on such a personal level take a little bit longer.”

McCorvey’s conversion reminds all of us that the people who represent our opposition—even those whose actions we find most repulsive—are loved by God and are not beyond his reach. “It moves this issue from politics to the Gospel. That is where God wanted it any way,” Benham said.

For 32 years, the NHK Symphony, considered by many to be Japan’s best orchestra, and Seiji Ozawa, by far its most renowned conductor, played not a single note together. The feud took place so long ago that Ozawa himself doesn’t recall all the details. What he remembers is the humiliation of showing up at a concert hall for a scheduled performance, baton in hand, to find no musicians and no audience. Because of a dispute between Ozawa and the NHK Symphony, the orchestra decided to boycott Ozawa’s concert without telling him.

On a Monday night last winter, Ozawa let bygones be bygones and led the NHK Symphony in a charity concert for disabled musicians in Sutory Hall in Tokyo.

Forgiveness is difficult, but it results in beautiful music.

A pastor I know, Stephey Belynskyj, starts each confirmation class with a jar full of beans. He asks his students to guess how many beans are in the jar, and on a big pad of paper writes down their estimates. Then, next to those estimates, he helps them make another list: their favorite songs. When the lists are complete, he reveals the actual number of beans in the jar. The whole class looks over their guesses, to see which estimate was closest to being right. Belynskyj then turns to the list of favorite songs. “And which one of these is closest to being right?” he asks. The students protest that there is no “right answer”; a person’s favorite song is purely a matter of taste. Belynskyj, who holds a Ph.D. in philosophy from Notre Dame asks, “When you decide what to believe in terms of your faith, is that more like guessing the number of beans, or more like choosing your favorite song?” Always, Belynskyj says, from old as well as young, he gets the same answer: Choosing one’s faith is more like choosing a favorite song. When Belynskyj told me this, it took my breath away. “After they say that, do you confirm them?” I asked him. “Well,” smiled Belynskyj, “First I try to argue them out of it.”

Members of a Virginia volunteer fire department were so proud of their expensive new Hurst tool (known as the “Jaws of Life”) that they held a special demonstration last October to show how it could cut into an automobile and rescue people trapped inside. As an appreciative crowd looked on, two fire-fighters quickly ripped a door from a 1966 Buick. They pulled its steering wheel through the windshield and knocked out all the windows.

At that point, a voice cried out, “Hey, what have you done to my car?”

“The man was livid,” reported one onlooker.

He had good reason to be upset. The firefighters, in the enthusiasm, had cut up the wrong car. Their president promised that the department would pay the owner for the loss of his car. “It was just a mistake,” the chief kept saying, “just a mistake.”

There is a distinction between jealousy and envy. To envy is to want something which belongs to another person. "You shall not covet your neighbor's house, his wife or his servant, his ox or donkey or anything that belongs to your neighbor."

In contrast, jealousy is the fear that something which we possess will be taken away by another person. Although jealousy can apply to our jobs, our possessions, or our reputations, the word more often refers to anxiety which comes when we are afraid that the affections of a loved one might be lost to a rival. We fear that our mates, or perhaps our children, will be lured away by some other person who, when compared to us, seems to be more attractive, capable and successful.

There is a distinction between jealousy and envy. To envy is to want something which belongs to another person. “You shall not covet your neighbor’s house, his wife or his servant, his ox or donkey or anything that belongs to your neighbor.” In contrast, jealousy is the fear that something which we possess will be taken away by another person. Although jealousy can apply to our jobs, our possessions, or our reputations, the word more often refers to anxiety which comes when we are afraid that the affections of a loved one might be lost to a rival. We fear that our mates, or perhaps our children, will be lured away by some other person who, when compared to us, seems to be more attractive, capable and successful.

Consider Jean-Jacques Rousseau, who wrote in 1762 the classic treatise on freedom, The Social Contract, with its familiar opening line: “Man was born free, and everywhere he is in chains.”

But the liberty Rousseau envisioned wasn’t freedom from state tyranny; it was freedom from personal obligations. In his mind, the threat of tyranny came from smaller social groupings —family, church, workplace, and the like. We can escape the claims made by these groups, Rousseau said, by transferring complete loyalty to the state.

In his words, each citizen can become “perfectly independent of all his fellow citizens” through becoming “excessively dependent on the republic.”

This idea smacks so obviously of totalitarianism that one wonders by what twisted path of logic Rousseau came up with it.

Why did he paint the state as the great liberator?

Historian Paul Johnson, in his book Intellectuals, offers an intriguing hypothesis. At the time Rousseau was writing The Social Contract, Johnson explains, he was struggling with a great personal dilemma.

An inveterate bohemian, Rousseau had drifted from job to job, from mistress to mistress. Eventually, he began living with a simple servant girt named Therese. When Therese presented him with a baby, Rousseau was, in his own words, “Thrown into the greatest embarrassment.” His burning desire was to be received into Parisian high society, and an illegitimate child was an awkward encumbrance.

Friends whispered that unwanted offspring were customarily sent to a “foundling asylum.” A few days later, a tiny, blanketed bundle was left on the steps of the local orphanage. Four more children were born to Therese and Jean-Jacques; each one ended up on the orphanage steps.Records show that most of the babies in the institution died; a few who survived became beggars. Rousseau knew that, and several of his books and letters reveal vigorous attempts to justify his action.

At first he was defensive, saying he could not work in a house “filled with domestic cares and the noise of children.”

Later his stance became self-righteous. He insisted he was only following the teachings of Plato: hadn’t Plato said the state is better equipped than parents to raise good citizens?

Later, when Rousseau turned to political theory, these ideas seem to reappear in the form of general policy recommendations. For example, he said responsibility for educating children should be taken away from parents and given to the state. And his ideal state is one where impersonal institutions liberate citizens from all personal obligations.

Now, here was a man who himself had turned to a state institution for relief from personal obligations. Was his own experience transmuted into political theory? Is there a connection between the man and the political theorist?

It is risky business to try to read personal motives. But we do know that to the end of his life Rousseau struggled with guilt. In his last book, he grieved that he had lacked, in the words of historian Will Durant, “the simple courage to bring up a family.”

Consider Jean-Jacques Rousseau, who wrote in 1762 the classic treatise on freedom, The Social Contract, with its familiar opening line: “Man was born free, and everywhere he is in chains.”

But the liberty Rousseau envisioned wasn’t freedom from state tyranny; it was freedom from personal obligations. In his mind, the threat of tyranny came from smaller social groupings—family, church, workplace, and the like. We can escape the claims made by these groups, Rousseau said, by transferring complete loyalty to the state. In his words, each citizen can become “perfectly independent of all his fellow citizens” through becoming “excessively dependent on the republic.”

This idea smacks so obviously of totalitarianism that one wonders by what twisted path of logic Rousseau came up with it. Why did he paint the state as the great liberator?

Historian Paul Johnson, in his book Intellectuals, offers an intriguing hypothesis. At the time Rousseau was writing The Social Contract, Johnson explains, he was struggling with a great personal dilemma.

An inveterate bohemian, Rousseau had drifted from job to job, from mistress to mistress. Eventually, he began living with a simple servant girt named Therese. When Therese presented him with a baby, Rousseau was, in his own words, “Thrown into the greatest embarrassment.” His burning desire was to be received into Parisian high society, and an illegitimate child was an awkward encumbrance.

Friends whispered that unwanted offspring were customarily sent to a “foundling asylum.” A few days later, a tiny, blanketed bundle was left on the steps of the local orphanage. Four more children were born to Therese and Jean-Jacques; each one ended up on the orphanage steps.

Records show that most of the babies in the institution died; a few who survived became beggars. Rousseau knew that, and several of his books and letters reveal vigorous attempts to justify his action.

At first he was defensive, saying he could not work in a house “filled with domestic cares and the noise of children.” Later his stance became self-righteous. He insisted he was only following the teachings of Plato: hadn’t Plato said the state is better equipped than parents to raise good citizens?

Later, when Rousseau turned to political theory, these ideas seem to reappear in the form of general policy recommendations. For example, he said responsibility for educating children should be taken away from parents and given to the state. And his ideal state is one where impersonal institutions liberate citizens from all personal obligations.

Now, here was a man who himself had turned to a state institution for relief from personal obligations. Was his own experience transmuted into political theory? Is there a connection between the man and the political theorist?

It is risky business to try to read personal motives. But we do know that to the end of his life Rousseau struggled with guilt. In his last book, he grieved that he had lacked, in the words of historian Will Durant, “the simple courage to bring up a family.”

My song shall bless the Lord of all,

My praise shall climb to His abode;

Thee, Saviour, by that name I call,

The great Supreme, the mighty God.

Without beginning or decline,

Object of faith and not of sense;

Eternal ages saw Him shine,

He shines eternal ages hence.

As much, when in the manger laid,

Almighty Ruler of the sky,

As when the six days' work He made

Fill'd all the morning stars with joy.

Of all the crowns Jehovah bears,

Salvation is His dearest claim;

That gracious sound well pleased He hears,

And owns Emmanuel for His name.

A cheerful confidence I feel,

My well-placed hopes with joy I see;

My bosom glows with heavenly zeal,

To worship Him who died for me.

As man, He pities my complaint,

His power and truth are all divine;

He will not fail, He cannot faint;

Salvation's sure, and must be mine.

By whom was David taught

To aim the deadly blow,

When he Goliath fought,

And laid the Gittite low?

Nor sword nor spear the stripling took,

But chose a pebble from the brook.

‘Twas Israel’s God and king

Who sent him to the fight;

Who gave him strength to sling,

And skill to aim aright.

Ye feeble saints, your strength endures,

Because young David’s God is yours.

Who order’d Gideon forth,

To storm the invaders’ camp,

With arms of little worth,

A pitcher and a lamp?

The trumpets made his coming known,

And all the host was overthrown.

Oh! I have seen the day,

When with a single word,

God helping me to say,

“My trust is in the Lord,”

My soul hath quell’d a thousand foes,

Fearless of all that could oppose.

But unbelief, self-will,

Self-righteousness, and pride,

How often do they steal

My weapon from my side!

Yet David’s Lord, and Gideon’s friend,

Will help his servant to the end.

My God, how perfect are Thy ways!

But mine polluted are;

Sin twines itself about my praise,

And slides into my prayer.

When I would speak what Thou hast done

To save me from my sin,

I cannot make Thy mercies known,

But self-applause creeps in.

Divine desire, that holy flame

Thy grace creates in me;

Alas! impatience is its name,

When it returns to Thee.

This heart, a fountain of vile thoughts,

How does it overflow,

While self upon the surface floats,

Still bubbling from below.

Let others in the guady dress

Of fancied merit shine;

The Lord shall be my righteousness,

The Lord for ever mine.

The Lord Will Provide Gen. 22:14

The saints should never be dismay’d,

Nor sink in hopeless fear;

For when they least expect His aid,

The Saviour will appear.

This Abraham found: he raised the knife;

God saw, and said, “Forbear!

Yon ram shall yield his meaner life;

Behold the victim there.”

Once David seem’d Saul’s certain prey;

But hark! the foe’s at hand;

Saul turns his arms another way,

To save the invaded land.

When Jonah sunk beneath the wave,

He thought to rise no more;

But God prepared a fish to save,

And bear him to the shore.

Blest proofs of power and grace divine,

That meet us in His Word!

May every deep-felt care of mine

Be trusted with the Lord.

Wait for His seasonable aid,

And though it tarry, wait;

The promise may be long delay’d,

But cannot come too late.

“I am the Lord that healeth thee” (Ex. 15:26)

Heal us, Emmanuel! here we are,

Waiting to feel Thy touch:

Deep-wounded souls to Thee repair,

And, Saviour, we are such.

Our faith is feeble, we confess,

We faintly trust Thy word;

But wilt Thou pity us the less?

Be that far from Thee, Lord!

Remember him who once applied,

With trembling, for relief;

“Lord, I believe,” with tears he cried,

“Oh, help my unbelief!”

She too, who touch’d Thee in the press,

And healing virtue stole,

Was answer’d, “Daughter, go in peace,

Thy faith hath made thee whole.”

Conceal’d amid the gathering throng,

She would have shunn’d Thy view;

And if her faith was firm and strong,

Had strong misgivings too.

Like her, with hopes and fears we come,

To touch Thee, if we may;

Oh! send us not despairing home!

Send none unheal’d away!

Jesus! whose blood so freely stream’d

To satisfy the law’s demand;

By Thee from guilt and wrath redeem’d,

Before the Father’s face I stand.

To reconcile offending man,

Make Justice drop her angry rod;

What creature could have form’d the plan,

Or who fulfil it but a God?

No drop remains of all the curse,

For wretches who deserved the whole;

No arrows dipt in wrath to pierce

The guilty, but returning soul.

Peace by such means so dearly bought,

What rebel could have hoped to see?

Peace, by his injured Sovereign wrought,

His Sovereign fasten’d to a tree.

Now, Lord, Thy feeble worm prepare!

For strife with earth, and hell begins;

Confirm and gird me for the war;

They hate the soul that hates his sins.

Let them in horrid league agree!

They may assault, they may distress;

But cannot quench Thy love to me,

Nor rob me of the Lord my peace.

Jesus! whose blood so freely stream’d

To satisfy the law’s demand;

By Thee from guilt and wrath redeem’d,

Before the Father’s face I stand.

To reconcile offending man,

Make Justice drop her angry rod;

What creature could have form’d the plan,

Or who fulfill it but a God?

No drop remains of all the curse,

For wretches who deserved the whole;

No arrows dipt in wrath to pierce

The guilty, but returning soul.

Peace by such means so dearly bought,

What rebel could have hoped to see?

Peace, by his injured Sovereign wrought,

His Sovereign fasten’d to a tree.

Now, Lord, Thy feeble worm prepare!

For strife with earth, and hell begins;

Confirm and gird me for the war;

They hate the soul that hates his sins.

Let them in horrid league agree!

They may assault, they may distress;

But cannot quench Thy love to me,

Nor rob me of the Lord my peace.

Jelly beans have been in the spotlight with the news that they are a favorite candy of President Reagan. Dr. Elizabeth Bard has revealed to the American Psychological Association the results of a survey which indicate that your choice in jelly beans may reveal fundamental traits, especially if one's choice of color has nothing to do with the flavor. The most popular color—especially among men—was black, followed by red. Least popular was purple and white. Here are traits indicated by choice of color:

Black: A man exercises great personal charm in dealing with others. A woman is considered persistent in her demands and desires recognition and control.

Red: A man is capable of powerful emotional involvement; a woman has great charm.

White: A woman "seeks a relationship offering peace and intimacy." A man "attempts to control his own destiny and yet needs praise and reinforcement from others to maintain self-confidence."

In a small village in Sweden lived a young girl who was terribly poor and unskilled, so she could get along only by doing the most menial of jobs. She loved to sing, and despite her poverty, she dreamed of some day being a great singer. She began to sing on street corners, hoping passersby would toss her a copper or two.

Each day she sang—in wind and rain, heat or cold, yet barely had enough at the end of the day to buy food. Some in the village protested to the town council that it wasn’t right for children to be on the street in rags, begging, yet no one did anything to help her. One day a great musician happened to pass by and hear her. He was entranced by her beautiful voice. He took the ragged urchin home with him and began to teach her how to use her glorious voice to its fullest. In time she became the toast of two continents and everyone knew and loved “The Swedish Nightingale,” as they called Jenny Lind.

Jerome, who was always remarkable for the virulence with which he assailed his opponents, never being able to see any good quality in them, speaks with the utmost contempt of Pelagius and Coelestius; but Augustine, who was, after his conversion, as highly exalted above the generality of the fathers of his age in the personal excellence of his character, as he was in ability and knowledge of divine truth, speaks very respectfully both of their talent and of the general character which they had sustained.

Berlin—Jesse Owens seemed sure to win the long jump at the 1936 games. The year before he had jumped 26 feet, 8 1/4 inches—a record that would stand for 25 years. As he walked to the long-jump pit, however, Owens saw a tall, blue eyed, blond German taking practice jumps in the 26-foot range. Owens felt nervous. He was acutely aware of the Nazis’ desire to prove “Aryan superiority,” especially over blacks.

At this point, the tall German introduced himself as Luz Long. “You should be able to qualify with your eyes closed!” he said to Owens, referring to his two jumps.

For the next few moments the black son of a sharecropper and the white model of Nazi manhood chatted. Then Long made a suggestion. Since the qualifying distance was only 23 feet, 5 1/2 inches, why not make a mark several inches before the takeoff board and jump from there, just to play it safe? Owens did and qualified easily.

In the finals Owens set an Olympic record and earned the second of four golds. The first person to congratulate him was Luz Long—in full view of Adolf Hitler.

Owens never again saw Long, who was killed in World War II. “You could melt down all the medals and cups I have,” Owens later wrote, “and they wouldn’t be a platting on the 24-carat friendship I felt for Luz Long.”

Jessica Hawn, a former church secretary who committed immoral acts with former P.T.L. host Jim Bakker, said today that God gave her “real peace” about granting an interview to Playboy magazine, and allowing them to take topless pictures of her.

Today (9-28-87) it was reported that Jessica Hawn still considers herself a Christian, but goes to God one-on-one, not through any church. Also, she doesn’t consider herself a “bimbo.” Her mother, however, does.

Jessica Hawn, former church secretary who committed immoral acts with Jim Bakker (former host of the PTL Club), and later brought down the PTL empire, said today (9-28-87) that God gave her “real peace” about granting an interview to Playboy magazine and posing for topless pictures. On 9-29-87 the news reports that she still considers herself a Christian, but goes to God “one-on-one,” not through any church or organization. Also: she doesn’t consider herself a “bimbo.” But her mother does.

I heard of a Sunday-school concert at which a little child of eight was going to recite. Her mother had taught her, and when the night came the little thing was trembling so she could scarcely speak. She commenced, "Jesus said," and completely broke down. Again she tried it: "Jesus said suffer," but she stopped once more. A third attempt was made by her, "Suffer little children--and don't anybody stop them, for He wants them all to come," and that is the truth. There is not a child who has a parent in the Tabernacle but He wants, and if you but bring them in the arms of your faith and ask the Son of God to bless them and train them in the knowledge of God, and teach them as you walk your way, as you lie down at night, as you rise up in the morning, they will be blessed.

Jesus went into the synagogue on the Sabbath and saw a man with a crippled hand. He knew that the Pharisees were watching to see what he would do, and he felt angry that they were only out to put him in the wrong. They did not care a scrap for the handicapped man, nor did they want to see the power and love of God brought to bear on him.

There were other instances where Jesus showed anger or sternness. He “sternly charged” the leper whom he had healed not to tell anyone about it (Mark 1:43) because he foresaw the problems of being pursued by a huge crowd of thoughtless people who were interested only in seeing miracles and not in his teaching. But the leper disobeyed and so made things very hard for Jesus.

Jesus showed anger again when the disciples tried to send away the mothers and their children (Mark 10:13-16). He was indignant and distressed at the way the disciples were thwarting his loving purposes and giving the impression that he did not have time for ordinary people.

He showed anger once more when he drove “out those who sold and those who bought in the temple” (Mark 11:15-17). God’s house of prayer was being made into a den of thieves and God was not being glorified -- hence Jesus’ angry words and deeds. Commenting on this, Warfield wrote: “A man who cannot be angry, cannot be merciful.” The person who cannot be angry at things which thwart God’s purposes and God’s love toward people is living too far away from his fellow men ever to feel anything positive towards them.

Finally, at Lazarus’ grave Jesus showed not just sympathy and deep distress for the mourners (John 11:33-35), but also a sense of angry outrage at the monstrosity of death in God’s world. This is the meaning of “deeply moved” in John 11:38.

“In the life of Jesus, prayer was the work and ministry was the prize. For me, prayer serves as preparation for the battle, but for Jesus, it was the battle itself. Having prayed, He went about His ministry as an honor student might go to receive a reward, or as a marathon runner, having run the race, might accept the gold medal.”

My king was born king. The Bible says He is the seven-way king. He is the king of the Jews. That’s a racial king. He is king of Israel. That’s a national king. He’s a king of righteousness. He’s a king of the ages. He’s the king of heaven. He is the king of glory. He’s the King of kings and Lord of lords. Now that’s my king.

Well, I wonder if you know Him. Do you know Him? Don't try to mislead me. Do you know my king? David said, “The heavens declare the glory of God and the firmament showeth His handiwork.” No far-seeing telescope can bring into visibility the coastline of His shoreless supply. No barriers can hinder Him from pouring out His blessing.

He’s enduringly strong, He’s entirely sincere, He’s eternally steadfast. He’s immortally graceful. He’s imperially powerful. He’s impartially merciful. That’s my king. He’s God’s Son. He’s a sinner’s savior. He’s the centerpiece of civilization. He stands alone in Himself. He’s august. He’s unique. He’s unparalleled. He’s unprecedented. He’s supreme. He’s preeminent. He’s the loftiest idea in literature. He’s the highest idea in philosophy. He’s the fundamental truth in theology. He’s the cardinal necessity of spiritual religion. That’s my king.

He’s the miracle of the age. He’s the only one able to supply all of our needs simultaneously. He supplies strength for the weak. He’s available for the tempted and the tried. He sympathizes and He saves. He guards and He guides. He heals the sick, He cleans the lepers. He forgives sinners, He discharges debtors, He delivers captives, He defends the feeble, He blesses the young, He serves the unfortunate, He regards the aged, He rewards the diligent, He beautifies the meek. Do you know Him?

Well, my king is the king of knowledge, He’s the well-spring of wisdom, He’s the doorway of deliverance, He’s the pathway of peace, He’s the roadway of righteousness, He’s the highway of holiness He’s the gateway of glory, He’s the master of the mighty, He’s the captain of the conquerors, He’s the head of the heroes, He’s the leader of the legislators, He’s the overseer of the overcomers, He’s the governor of governors, He’s the prince of princes, He’s the king of Kings and the Lord of Lords. That’s my king. Yeah! That’s my king.

His life is matchless. His goodness is limitless. His mercy is everlasting. His love never changes. His word is enough. His grace is sufficient. His reign is righteous. His yoke is easy and His burden is light. Well. I wish I could describe Him to you. But He’s indescribable. He’s indescribable. Yes. He’s incomprehensible. He’s invincible, He’s irresistible. I’m trying to tell you, the Heavens cannot contain Him, let alone a man explain Him. You can’t get Him out of your mind. You can’t get Him off of your hands. You can’t outlive Him, and you can’t live without Him. Well. The Pharisees couldn’t stand Him, but they found out they couldn’t stop Him. Pilate couldn’t find any fault in Him. The witnesses [at his trial] couldn’t get their testimonies to agree. Herod couldn’t kill Him. Death couldn’t handle Him and the grave couldn’t hold Him. That’s my king. Yeah!

He always has been, and He always will be. I’m talking about He [who] had no predecessor and He [who] has no successor. There was nobody before Him and there will be nobody after Him. You can’t impeach Him, and He’s not going to resign. Praise the Lord! That’s my king. Thine is the kingdom and the power and the glory. Well. All the power belongs to my king. We around here talk about black power and white power and green power, but it’s God’s power. Thine is the power. Yeah! And the glory. We try to get prestige and honor and glory to ourselves, but the glory is all His. Thine is the kingdom and the power and the glory forever, and ever, and ever, and ever. How long is that? And ever, and ever, and ever, and ever, and when you get through with all of the forevers, then “Amen.”

"I know men," said Napoleon in exile on the island of St. Helena to Count Montholon, "I know men, and I tell you that Jesus was not a man! The religion of Christ is a mystery, which subsists by its own force, and proceeds from a mind which is not a human mind. We find in it a marked individuality which originated a train of words and actions unknown before. Jesus is not a philosopher, for His proofs are miracles, and from the first His disciples adored Him. Alexander, Caesar, Charlemagne, and myself founded empires but on what foundation did we rest the creation of our genius? Upon force. Jesus Christ founded an empire upon love, and at this hour millions of men would die for Him. I die before my time, and my body will be given back to the earth, to become food for worms. Such is the fate of him who has been called the great Napoleon. What an abyss between my deep misery and the eternal kingdom of Christ, which is proclaimed, loved, and adored, and is extending over the whole earth!" And turning to General Bertrand, the Emperor added, "If you do not perceive that Jesus Christ was God, I did wrong to appoint you general!"

John Newton was a rough, dirty sailor with a foul mouth and an appetite for rotten living. He hated life and life hated him. He was captain of a slave ship. . He also had the gift of a good mother who told him about the Saviour when he was young. Then someone placed in his hands a copy of Thomas a Kempis’ The Imitation of ChristAnd then he was saved. He went all over England sharing his faith.

Well past his “retirement” age, he had to have an assistant stand in the pulpit with him on Sundays. He was nearly blind and spoke in whispers, but nothing could keep him from preaching while he still had breath.

One Sunday, while delivering his message he repeated the sentence: “Jesus Christ is precious.” His helper whispered to him: “But you have already said that twice.”

Newton turned to his helper and said loudly, “Yes, I’ve said it twice, and I’m going to say it again.”

The stones in the ancient sanctuary fairly shook as the grand old preacher said again: “Jesus Christ is precious!”

An unbeliever once asked a preacher why John called Jesus Christ "the Word." It seemed a strange appellation to him. The preacher answered, "It seems to me that as our words are the means that permit us to communicate with others, John used it to show that Jesus Christ is the only means whereby God chose to communicate with man." Jesus Christ, then, is God's speech or discourse to man.

In the brief but significant conversation recorded between Jesus and Pontius Pilate, we read of Pilate asking Jesus, “Are you a king?” We can well imagine a sardonic grin planted on the face of this puppet in the hands of Caesar, inquiring into the kingship of this Jewish carpenter.

Jesus responded by questioning Pilate’s question, asking, in essence, “Are you asking this on your own or has someone else set you up?” This method of questioning the question was repeatedly used by Jesus with very good reason because it compelled the questioner to open up within his own assumptions.

Pilate was somewhat exasperated by this seeming insolence. “Look,” he answered, “I did not bring you here—your own people have done that.”

Then Jesus answered, “My kingdom is not of this world. If it were, my servants would fight to prevent my arrest. But now my kingdom is from another.”

Pilate said, “Ah! So you are a king.”

The response of Jesus discloses Pilate’s real predicament. “You are right in saying I am a king. In fact, for this reason I was born, and for this I came into the world, to testify to the truth. Everyone on the side of truth listens to me,”

The answer is both subtle and daring. The fundamental problem Jesus was exposing to Pilate and to the world is not the paucity of available truth; it is more often the hypocrisy of our search. Truthfulness in the heart, said Jesus, precedes truth in the objective realm. Intent is prior to content. The most provocative statement Jesus made during that penetrating conversation was that the truthfulness or falsity of an individual’s heart was revealed by that person’s response to Him. The implication reveals more about you than it does about Him.

Pilate served as a perfect illustration of Jesus’ point. He muttered, “What is truth?” and never waited for the answer. I suspect he knew the answer but was a power-seeking slave to the system and to his own political ambition. Pilate really desired no solution—he merely sought an escape (see John 18:28-19:16).

The Saviour, what a noble flame

Was kindled in His breast,

When hasting to Jerusalem,

He march’d before the rest;

Good will to men, and zeal for God,

His every thought engross;

He longs to be baptized with blood,

He pants to reach the cross!

With all His suffering full in view,

And woes to us unknown,

Forth to the task His spirit flew;

’Twas love that urged Him on.

Lord, we return Thee what we can:

Our hearts shall sound abroad,

Salvation to the dying Man,

And to the rising God!

And while Thy bleeding glories here

Engage our wondering eyes,

We learn our lighter cross to bear,

And hasten to the skies.

Vernon Grounds writes, “A friend told me of an incident that happened while he was in seminary. Since the school had no gymnasium, he and his friends played basket ball in a nearby public school.

Nearby, an elderly janitor waited patiently until the finished playing. Invariably he sat there reading his Bible. One day my friend asked him what he was reading. The man answered, ‘The book of Revelation.’ Surprised, my friend asked if he understood it. ‘Oh, yes,’ the man assured him. ‘I understand it!’ ‘What does it mean?’ Quietly the janitor answered, ‘It means that Jesus is gonna win.’”

Grounds concludes, “That’s the best commentary I have ever heard on that book. Jesus is going to win. That’s the biblical mind-set.”

Vernon Grounds tells of an incident that happened while he was in seminary. Since the school had no gymnasium, he and his friends played basket ball in a nearby public school.

Nearby, an elderly janitor waited patiently until the seminarians finished playing. Invariably he sat there reading his Bible. One day my friend asked him what he was reading. The man answered, ‘The book of Revelation.’ Surprised, my friend asked if he understood it. ‘Oh, yes,’ the man assured him. `I understand it.’ ‘What does it mean?’ Quietly the janitor answered, `It means that Jesus is gonna win.’”

Grounds concludes, “That’s the best commentary I have ever heard on that book. Jesus is going to win. That’s the Biblical mind-set.”

Jesus initiated His public life with a simple but stiff challenge to repentance (Matthew 4:17). It was actually a familiar message—identical, in fact, to the message of John the Baptist, Jesus’ forerunner (Matt. 3:2). Both urged their listeners to repent, to change their minds and hearts, not merely for the sake of change, but in light of what they called “the kingdom.”

Jesus Is the King

The most important thing to notice is that a kingdom exists because Jesus is the King. He is the Messiah, the Savior promised by God in the Old Testament (1:22-23; 2:6; Is. 7:14; Mic. 5:2). He is not only Israel’s King, but the international Christ for all the nations (see “Jesus’ Roots,” Matt. 1:1-16, and “Jesus’ Global Connections,” (8:10). At the beginning of His life, magi came to Herod, asking where they could find the King of the Jews (2:2). At the end of His life, Pilate asked Him, “Are you the King of the Jews?” He affirmed that He was (27:11-12), and Pilate sanctioned His crucifixion on that basis (27:37).

So in 4:17-25, the King was declaring His kingdom. Foretold by Scripture and announced by John, Jesus had come to establish His rule. However, He disappointed the expectations of many people—both then and now.

Where Is the Kingdom?

For a few brief decades, Israel had enjoyed a relatively prosperous, peaceful monarchy under David and his son, Solomon. Some Old Testament passages prophesied that the Messiah would reestablish that sort of kingdom. Was now the time? Would Jesus overthrow the iron rule of the Romans and set up a political state? He did not. In fact, He told the Roman governor Pilate that His kingdom was not of this world, that He did not have an army fighting on His behalf (John 18:36). And He told the Pharisees that the kingdom was not something tangible and observable, but was “within” them (Luke 17:20).

Then is Christ’s kingdom simply a spiritual concept, a powerful but abstract ideal? No, because He made a definite promise to His disciples that they would rule the tribes of Israel in His kingdom (Matt. 19:23,28). They apparently took Him literally (Acts 1:6).

When is the Kingdom?

No less puzzling is the question of when the kingdom has or will come. As they began their ministries, John the Baptist and Jesus declared that the kingdom was “at hand.” But a few years later, when Jesus’ followers asked whether He was ready to restore Israel’s kingdom, He put them off; that was something that only His Father could know, He told them (Acts 1:6-7). Sometimes the kingdom seemed to be a present reality (Matt. 12:28; 13:18-23; 21:43). At other times, it seemed to be a hope for the future (16:28; 20:20-23; 26:29).

Even today, theologians stridently debate over whether and in what form the kingdom has already been established, is currently in the process of being formed, is coming in the future, or is not coming at all. Like most questions that cannot be answered definitively to everyone’s satisfaction, agreements are few and positions strongly defended.

What Is the Kingdom?

Is there any simple way to understand this puzzling doctrine of the kingdom? Probably not. Jesus’ followers have not ceased to puzzle over His statements about it since the moment they were made. But most would generally agree that Christ’s kingdom began in some way with His first coming. It continues to advance as His people live the gospel message throughout the world. However, it will not realize its ultimate completion until He returns.

What Difference Does It Make?

Whatever else we can say, the kingdom has to do with whatever Christ the King rules. That’s why Jesus began His ministry with a call to repentance. Repentance means to change one’s mind or purpose. In terms of the kingdom, it involves:

(1) A change in one’s allegiance. If Christ is the King, He deserves our honor, loyalty, and obedience. We put ourselves under His authority and power. Whatever He says, we determine to do. That’s the point of the oft-repeated lines in the Lord’s Prayer, “Your kingdom come, Your will be done on earth as it is in heaven” (Matt. 6:10). Kingdom people submit their own will to the will of the King.

(2) A change in one’s expectations. One of the difficulties people have with the idea of a kingdom is that it doesn’t appear to be in place yet. The world seems to grow father away from God by the day. As a result, it’s easy to live for the here and now, as if this present life is all that matters. But the hope of the kingdom is that there is far more to life than what we see right now. Jesus made extraordinary promises in regard to a future kingdom, not only for Israel, but for all who follow Him as King. The kingdom may not yet be fulfilled completely, but it has been established and will last forever (6:13).

(3) A change in one’s values. Our culture values achievement, success, independence, and image. Other cultures value other qualities. But the values of the kingdom reflect what matters to the King. Jesus described a number of His values in Matthew 5:3-10, a section of the Sermon on the Mount known as the Beatitudes (or, as some call them, the “beautiful attitudes”). Kingdom people adopt the King’s values and make choices that reflect those values—in their jobs, families, and communities.

(4) A change in one’s priorities. The real test of people’s values is how they spend their time and money. Jesus spoke directly to that issue in terms of the kingdom (6:24-34). He did not demean the value of work or diminish the need for material goods. But He challenged His followers to bring kingdom values into their day-to-day lives. “Seeking first the kingdom” (6:33) puts a Christlike perspective on one’s work and its outcomes.

(5) A change in one’s lifelong mission. Some people are driven to accomplish great tasks with their lives. Others live aimlessly from day to day, lacking purpose or direction. Either way, Jesus affects the outlook of a person’s life. He gives His followers purpose and a mission—to live as subjects of the kingdom and promote kingdom values in everyday life and work. Ultimately, He wants His followers to extend His message to the ends of the earth, so that all people have the opportunity to give their allegiance to Him as their Savior and King (28:18-20).

Jesus, who died for thy sins, is worthy to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing. We can never ascribe too much to Jesus. But He is worthy also to be believed, in preference to Satan, unbelief, the world, or appearances; to be trusted with all, for all, before all; to be loved more than any other, in opposition to any that would rival Him;... to be followed, wherever He may lead us, through evil report or good report; to be preferred to ease, pleasure, wealth, health, to anything and everything. Jesus is worthy to be our example, our confidant, our king, and our all. He is worthy of all He requires, all we can give, all His people have done for Him or suffered in His cause.

His purse to Judas;

His clothes to the soldiers;

His body to Joseph of Arimathea;

His mother to John;

His peace to His disciples;

His supper to His followers;

His gospel to the world;

His presence with God's children.

Jesus loves me, this I know,

Though my hair is white as snow;

Though my sight is growing dim,

Still He bids me trust in Him.

Yes, Jesus loves me, Yes Jesus loves me,

Yes, Jesus loves me, The Bible tells me so.

Though my steps are, oh, so slow

With my hand in His I’ll go

On through life; let come what may,

He’ll be there to lead the way.

When the nights are dark and long,

In my heart He puts a song,

Telling me in words so clear,

“Have no fear for I am near.”

When my work on earth is done

And life’s victories ‘been won

He will take me home above

To the fullness of His love.

Karl Barth, the Swiss theologian, was another who saw clearly during the Nazi era. The world could not corrupt his faith. Asked years later by an American audience to summarize the gist of his enormous books on theology, the learned man charmed them by quoting from a Sunday school song: “Jesus loves me, this I know, for the Bible tells me so.” One man who was on the path of true simplicity was, according to the Talmud, a certain Rabbi Zusya. He once said, “In the coming world, they will not ask me: ‘Why were you not Moses?’ They will ask me, ‘Why were you not Zusya?’”

Imagine a man before a judge who has been given the choice of paying $100 or serving 90 days in jail. The man doesn't have any money, but does have a invalid wife and five hungry children at home who are depending on him and him alone. He tells such a heartrending story that the courtroom spectators are moved with pity and take up a collection to help pay the man's fine. Although it is unlike him, even the judge chips in. Altogether they raise $99.95. Even though they are only five cents short, the judge declares that the entire $100 must be paid, and orders the bailiff to take the man to jail. He dejectedly walks out of the courtroom, thrusting his hands deep into his pockets...where he finds—A nickel! Elated, he rushes back into the courtroom and slaps it on the bar before the judge, declaring "I'm free, I'm free!" In his mind, what saved him?? The $99.95, or the five cents?

If we did anything to merit our salvation, we would be forever boasting about it in heaven. The fact is that we could do nothing, so Jesus paid it all.

- C. Ryrie

This is a teaching concerning Jesus’ incarnation. The Kenosis attempts to solve some paradoxes between the nature of God and of man as united in Jesus. For example, how could an all knowing God become a baby, or how could God be tempted? The Kenosis maintains that God when becoming a man divested Himself of some qualities of being a man. In a sense, the Kenosis is God minus something e.g. God subtracting some qualities of deity to become a man. The Hypostatic Union is God plus something e.g. God adding human nature to Himself. The Kenosis, then, jeopardizes the true incarnation because it puts in doubt the full indwelling of God among men in the person of Jesus. (Compare with Hypostatic Union.)

Jesus’ adding to Himself the nature of man by becoming one of us is known as the Hypostatic Union. Errors dealing with the relationship of Jesus’ two natures are: 1) Monophycitism which states that Jesus’ two natures combined into one new one; the problem here is that neither God nor man was represented in Christ. 2) Nestorianism which states that the two natures of Christ were so separated from each other that they were “not in contact;” the problem here is that worship of the human Jesus would then not be allowed. 3) Eutychianism is similar to Monophycitism. It states that Christ’s natures were so thoroughly combined—in a sense scrambled together—that a new third thing emerged; the problem is this implies that Jesus was not truly God nor man, therefore unable to act as mediator.

However, what does it mean that Christ “emptied” Himself? That is the real question with the “kenosis” doctrine. Did He empty himself of some or of all aspects of deity? If He did, He ceased to be fully God. If He did not, what does “emptied” mean?

“Emptied” may be a misleading translation. The New International Version translates the passage, “he made himself nothing.” When we look only at these words, we might have difficulty understanding what they mean. However, reading on, the passage itself clarifies the word. It means, first, that He took on the form of a servant. Jesus did not come as a pompous tyrant, but rather as humble servant. Mark 10:45 says, “For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many.”

So the first thing “emptied” Himself means is that, as God, He came to earth as a servant even though He had every right to come as a sovereign. Second, in “being made in likeness as a man,” He did not come to earth in a human rent-a-body that He used for thirty some years and then discarded, He did not come as the Angel of the Lord, He did not come as some unique celestial being. But He became a man, born of a woman, with a permanent, fully human body. Finally, He humbled Himself and played out the role which God the Father chose for Him.

Jesus, then, gave up nothing of His deity. He just took on humanity. Often, those who water down His deity say that He was not omniscient (all-knowing), or omnipotent (all-powerful) or omnipresent (everywhere present), yet the Bible makes it clear that He possessed these attributes during the time of His life on earth (Matthew 18:20; 28:18; Mark 2:8). How? Because He is able to do things which humans can’t. In fact, He is able to do things that humans can’t even understand.

How, then, can we describe what the “kenosis” was? It involves these actions:

1. His pre-incarnate glory was veiled: that is, the glory that He had before He came to earth was veiled by His human form. One time, Jesus went up on a mountain with three of His disciples, Peter, James, and John. While they were there, Jesus suddenly changed His appearance. Mark 9:23 says, “and He was transfigured before them. His clothes became shining, exceedingly white like snow, such as no launderer on earth can whiten them.” In a passage in Matthew describing the same event, we read that “His face shone like the sun, and His clothes became as white as the light” (17:2). In another passage, after Jesus’ crucifixion, Mary and Mary Magdalene went to the grave where He had been buried. “And behold, there was a great earthquake; for an angel of the Lord descended from heaven, and came and rolled back the stone from the door and sat upon it. His countenance was like lightning, and his clothing as white as snow” (Matthew 28:2-3).

Now, this was not Jesus; it was an angel. But from these and other passages, it appears that “standard issue” bodies in heaven appear as though they have been carved out of a lightning bolt or a piece of the noon-day sun. For obvious reasons, Jesus did not walk around like that during His earthly ministry. He veiled the glory of His true self.

2. He voluntarily did not use some of His divine attributes some of the time (Matthew 24:36). Nonuse does not mean subtraction. Just because He didn’t use them doesn’t mean He didn’t have them, or could not have used them if He had chosen.

That is what “kenosis” means. That is what it means when it says “He emptied Himself.” He voluntarily veiled His divine glory, and He did not use some of His attributes some of the time. Instead, He took on human form, humbled Himself to the plan of God the Father, and died on the Cross for our sins.

What a beautiful person He is! What kindness! What sacrifice! What unfathomable love!

In a football game, the power of big, strong, muscular men is ruled by a man with a striped shirt and a whistle. The referee alone has ultimate authority in the game. He alone has the power to stop the game and even throw rebellious players off the field. That's the type of authority Jesus claims for Himself. In spite of Satan's attempts to control the universe and the affairs of men, Jesus wears the striped shirt and carries the whistle. He controls the field of play. If we are going to accomplish His mission, we must operate under His authority.

The kingdom of heaven is like treasure hidden in a field. The Lord finds faith in a Roman soldier. He finds faith in heathen women. He finds lost womanhood in the Samaritan woman at the well. He seeks and finds generosity in that tight person called Zacchaeus. He seeks and finds courage in Peter, that coward who wouldn't reveal even to a little maid who he was while Jesus was being tried. The Lord seeks and finds an apostle in a persecutor like Saul of Tarsus and makes him Paul.

D. M. Stearns was preaching in Philadelphia. At the close of the service a stranger came up to him and said, "I don't like the way you spoke about the cross. I think that instead of emphasizing the death of Christ, it would be far better to preach Jesus, the teacher and example."

Stearns replied, "If I presented Christ in that way, would you be willing to follow Him?" "I certainly would," said the stranger without hesitation. "All right then," said the preacher, "let's take the first step. He did no sin. Can you claim that for yourself?"

The man looked confused and somewhat surprised. "Why, no," he said. "I acknowledge that I do sin."

Stearns replied, "Then your greatest need is to have a Savior, not an example!

One time the plane in which I was traveling was caught in a violent storm. All the passengers, including myself, were getting sick. To take my mind off what was happening, I opened my New Testament to Luk_17:12-19, which deals with Christ's encounter with the ten lepers. When I couldn't finish reading the passage because the plane was being blown about like a bird in the wind, I had reached verse thirteen. The lepers standing afar off had cried out, "Jesus, Master, have mercy on us."

Some years ago in Dublin, a company of women met to study the Bible. One of them was puzzled by the words of Mal 3:3, "And he shall sit as a refiner and purifier of silver." After some discussion, a committee was appointed to call on a silversmith and learn what they could on the subject. The silversmith readily showed them the process. "But, sir," said one, "do you sit while the refining is going on?" "Oh, yes, indeed" he said. "I must sit with my eyes steadily fixed on the surface, for if the time necessary for refining is exceeded in the slightest degree, the silver is sure to be damaged." At once they saw the beauty and comfort of the Scripture passage. As they were leaving, the silversmith called after them, "Oh, one thing more! I only know when the process is complete by seeing my own image reflected on the silver." That is what the Lord Jesus wants to see in you and me as He refines us by fire-His blessed image. And it will be reflected to others, too.

The Koh-I-Noor diamond, when it came into the Queen of England's possession, was a misshapen lump. It was necessary to have its corners cut off and its sides reduced to symmetry. No unskillful hand was permitted to touch it. Men of science were summoned to consider its nature and capacities. They examined the form of its crystals and the consistency of its parts. They considered the direction of the grain and the side on which it would bear pressure. With their instructions, the jewel was placed in the hands of an experienced lapidary, and by long, patient, careful labor its sides were ground down to the desired proportions. The gem was hard and needed a heavy pressure. It was precious and needed every precaution that science and skill could suggest to get it cut and polished into shape without cracking it in the process. The effort was successful. The hard diamond was fashioned into forms of beauty and yet sustained no damage by the greatness of the pressure to which it was subjected. "Jewels, bright jewels," in the form of spiritual children were the heritage God gave to Paul, as a spiritual father. God may permit us to play the same role as spiritual parents to our children, or to the children of God in the Church. Let us recognize in either case that children are unshapely and need to be polished; they are hard and cannot be reduced to symmetry without firm handling; they are brittle, and so liable to be permanently damaged by the wrong kind of pressure; but they are stones of peculiar preciousness and, if they are successfully polished, they will shine as stars for ever and ever, giving off the glory they reflect from the Son of Righteousness.

A Jewish house of worship. Traditionally the first synagogues were established during the Babylonian exile. The early synagogues had a place in the center of the room where the sacred scrolls were kept and from where they were read. It is from the worship order established in synagogues that our modern church patterns of reading and expounding upon scripture from the pulpit are derived.

An old Jewish proverb says, “A friend is one who warns you.”

It was reported today (7-24-90) in the news that former PTL leader and TV evangelist Jim Bakker, now jailed for various fund-raising improprieties, makes eleven cents an hour cleaning toilets in the penitentiary. And a federal judge ruled that the little money he has accumulated could be seized to pay penalties he owes of over $500,000. His empire crumbled when he had an adulterous relationship with Jessica Hahn.

Lord, give me firmness without hardness, steadfastness without dogmatism, and love without weakness.

His interviews were legendary. Rickover always wanted to cut through glib, rehearsed answers to get a look at the person underneath. He especially wanted to know how candidates would act under stress. On occasion he had them sit in a chair with the front legs sawed off an inch or two shorter than the back, to keep them off-balance.

In his autobiography Why Not the Best?, President Jimmy Carter tells about his Rickover interview. The admiral asked how he had stood in his class at the Naval Academy. “I swelled my chest with pride and answered, ‘Sir, I stood 59th in a class of 820!’ I sat back to wait for the congratulations. “Instead came the question: ‘Did you do your best?’ I started to say, ‘Yes, sir,’ but I remembered who this was. I gulped and admitted, ‘No, sir, I didn’t always do my best.’ He looked at me for a long time, and then asked one final question, which I have never been able to forget—or to answer. He said, ‘Why not?’”

There’s a wonderful story about Jimmy Durante, one of the great entertainers of a generation ago. He was asked to be a part of a show for World War II veterans. He told them his schedule was very busy and he could afford only a few minutes, but if they wouldn’t mind his doing one short monologue and immediately leaving for his next appointment, he would come. Of course, the show’s director agreed happily.

But when Jimmy got on stage, something interesting happened. He went through the short monologue and then stayed. The applause grew louder and louder and he kept staying. Pretty soon, he had been on fifteen, twenty, then thirty minutes.

Finally he took a last bow and left the stage. Backstage someone stopped him and said, “I thought you had to go after a few minutes. What happened?”

Jimmy answered, “I did have to go, but I can show you the reason I stayed. You can see for yourself if you’ll look down on the front row.” In the front row were two men, each of whom had lost an arm in the war. One had lost his right arm and the other had lost his left. Together, they were able to clap, and that’s exactly what they were doing, loudly and cheerfully.

Jimmy Johnson, when coaching on the college level, had a wife and the appearance of a marriage because it was expected of college football coaches. The wife and family was needed for social occasions. The day he was named head coach of the Dallas Cowboys, he set about to rid himself of this excess baggage. He threw her away like yesterday’s newspaper. He didn’t need her any more and he didn’t lose any time in losing her. He confessed that he never bought his boys birthday or Christmas presents. He just didn’t have the time, and they weren’t a priority. So he single-mindedly threw himself into his football team, and in January, 1993 he made it to the top, #1, they won the Super Bowl. So what’s he going to do next year, and the year after that, and …

Jimmy Johnson, when coaching on the college level, had a wife and the appearance of a marriage because it was expected of college football coaches. The wife and family was needed for social occasions. The day he was named head coach of the Dallas Cowboys, he set about to rid himself of this excess baggage. He threw her away like yesterday’s newspaper. He didn’t need her any more and he didn’t lose any time in losing her. He confessed that he never bought his boys birthday or Christmas presents. He just didn’t have the time, and they weren’t a priority. So he single-mindedly threw himself into his football team, and in January, 1993, he made it to the top, #1, they won the Super Bowl.

So what’s he going to do next year, and the year after that, and …(In 1995 he was sacked, lost his job as head coach of the Dallas Cowboys. The last I heard, he’s being considered as a TV football commentator. The question he’ll have to answer every day of the rest of his life is this, was it worth it?)

A personnel manager rejected a job applicant because the firm was overstaffed. But the would-be employee persisted, “The little bit of work I’d do won’t even be noticed!”

Joe Louis was the world heavyweight boxing champion from 1937 until he retired in 1949. In 1946 Louis prepared to defend his title against a skilled fighter named Billy Conn. Louis was warned to watch out for Conn’s great speed and his tactic of darting in to attack and then moving quickly out of his opponent’s range. In a famous display of confidence, Louis replied, “He can run, but he can’t hide.”

Few of us look in the mirror and come to the conclusion of Hall of Fame quarterback Joe Namath. During his heyday as a player, Namath wrote a book titled I Can’t Wait Until Tomorrow...’Cause I Get Better-Looking Every Day.

Joe Theismann enjoyed an illustrious 12-year career as quarterback of the Washington Redskins. He led the team to two Super Bowl appearances—winning in 1983 before losing 0’3 the following year.

When a leg injury forced him out of football in 1985, he was entrenched in the record books as Washington’s all-time leading passer. Still, the tail end of Theismann’s career taught him a bitter lesson: I got stagnant. I thought the team revolved around me. I should have known it was time to go when I didn’t care whether a pass hit Art Monk in the 8 or the 1 on his uniform. When we went back to the Super Bowl, my approach had changed. I was griping about the weather, my shoes, practice times, everything.

Today I wear my two rings—the winner’s ring from Super Bowl XVII and the loser’s ring from Super Bowl XVIII. The difference in those two rings lies in applying oneself and not accepting anything but the best.

We need to study the Johannine literature if we would discover the nature, activity and destiny of the world. Its prince or ruler is the devil (John 12:31, 16:11). Indeed, ‘the whole world is in the power of the evil one’ (1 John 5:19). It is in process of passing away (1 John 2:17), but while it lasts its antagonism to the Church, to God’s people, is deep and bitter (e.g., 1 John 3:13).