The works of redemption by Our Lord

Today, I am going to touch on a somewhat sensitive topic, but yet, a very significant one, which, I believe, more recently, the Holy Spirit has impressed upon me. More directly, it concerns a dimension of redemption which has not been properly emphasized as such, and indirectly de-emphasized by erroneous “overly grace” teachings.

Spiritual redemption
Many are of the view the redemption of our Lord, Jesus Christ, is simply a singular spiritual dimension, the giving of eternal life to our spirited soul (For understanding of why I used spirited soul instead of spirit or soul, read my separate article, Man is body, soul and spirit {Tripartite}). In other words, Jesus died on the Cross that we may have eternal life. Indeed, this is the common belief that is shared by all “legitimate” Christians.

Physical redemption
In addition to that spiritual dimension (of eternal life for our spirited soul), some believe the work of redemption included a redemption of the physical. In other words, in addition, there is also the redemption of the body. While at one extreme, there are those who believe not, any physical redemption; the other extreme is occupied by those who believe physical redemption is both immediately full and effectual. Such are also most likely to regard redemption of the spirited soul as being both immediately full and effectual. It is NOT the intention of this article to look at the issue of the redemption of the spirited soul being both immediately full and effectual or “already in possession”. It is however, my intention to cover the issue of whether or not physical redemption of the body is necessarily both immediately full and effectual. This, of course, is hinting that, there is a third class of believers who believe while there is physical redemption, i.e. redemption of the body, upon entering into salvation, such physical redemption is only partial, for the time being. This, I will expound further, after I have introduced the third dimension of the redemptive works of Jesus, which is the other purpose of this article.

Works redemption
So far, we have mentioned, firstly, spiritual redemption, redemption of the spirited soul, and secondly, physical redemption, redemption of the body of a person. The third dimension, though, is not uncommon to have been taught in “balanced” churches, but NOT so much as a dimension of the redemptive work of Jesus, is works redemption! Because of the over-emphasis by “overly grace” teachings, “works” has been de-emphasized by many. The over use of the saying, “We are not saved by works.” is partly responsible for the incorrect perspective we hold on the subject of works. I strongly believe that redemption should be taught to include works redemption, for it is only in this way, works is given the proper position that it should take, in the walk of a Christian.

Direct word on works redemption
Frankly, it is NOT that the Word of God had not been direct about this issue; I believe it has been that we have chosen to construe the word of God deferring to our desire to be free from accountability. As a direct word, God gave us Eph 2:10 -

For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them (Eph 2:10, KJV).

Below is my own private commentary on the above verse of Eph 2:10:

“Because of its constant use, Christians tend to remember the preceding two verses (vv 8 & 9), or its appealing part – the “by grace” part; whereas verse 10 is so conveniently ignored because it is not appealing, because it calls for sacrifice on our part or it encroaches into our lives. Verse 10 implies that we are to see {“For” here, means “seeing that; pointing to another truth, often greater truth”; or means “more importantly”; “For” in v8, on the other hand, means “since”} or to understand that we are created by God for good works; works which He had prepared in advance for us to do. So, when you and I are saved, we are to step into our destiny and that redeemed destiny included doing good works. Many of us, also park away this verse because we choose to believe we do not know what the good works are.”

Let me expand on this: Verses 8-10 are on the issue of redemption by our Lord, not just verses 8 & 9; it is error on our part to read verses 8 & 9 as having to do with redemption, and NOT verse 10. If you think, that is the only isolated verse (on good works), then look at this verse from the Book of Titus:

Who gave himself for us, that he {Jesus} might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works (Titus 2:14. KJV).

What does “redeem” mean?
When Scripture said that we are “redeemed” by the Lord, what does the word mean? It means to get back, or to regain, or to recover, and in the case of us, by the Lord, was with a payment which was termed as ransom; the Greek word used is lytroō (G3084). In other words, “redeem” implied there was a previous state or station, but that state or station had changed, and redemption would result in the state or station be changed back to the original state. For example, we read of this, in Lev 25:29, “And if a man sell a dwelling house in a walled city, then he may redeem it within a whole year after it is sold; within a full year may he redeem it.” What it simply meant was that if the owner of the house sold his house, his state of being the owner of the house ceased, but when he redeemed the house back, he would once again be the owner of the house. Therefore, redeem ALWAYS talks about a reversion to the previous.

Indirect picture
This brings me to talk about the indirect pictures portrayed in Scripture concerning original state or station of Man. What was the early state of Man, before the Fall of Man, like? He was with a body, and although he was already a soul, a life principal, yet he was made living forever by God’s giving to him, a spirit. Was that all? No, we are to understand that he was righteous, for God said that what He had created was good, and God freely fellowshipped with Man, in the early days. Was that all? No, we are told that Man was to do the bidding of God, in other words, Man was with works, and the works, then, was to tend the Garden of Eden.

It should be easy to appreciate the word, “good” here, has the meaning of being agreeable or being right, with God. That is why it is not unreasonable to say, when God said what He created was good or what He saw was good, He was saying the “object” was agreeable or being right with Him, or righteous. Therefore, to translate “good and evil” as in the fruit from the tree of knowledge of good and evil as “…. tree of knowledge of being righteous and evil is NOT incorrect. Similarly, “good works” can be rendered as righteous works; both phrases we do encounter, in the New Testament (NT). Any works which is agreeable or right in God’s eyes is good works. In other words, works which God would like us to do is good works. The tending of the Garden of Eden was good works, so is the works of the Great Commission; and many more things can come under good works (including the worshiping of God).

Spiritual redemption explained
Now, when Jesus redeems us, what is He redeeming? As expounded by my separate article referred to above, on the Tripartite nature of Man, we know the spirited soul of Man lives forever (eternal life enabled), yet by The Fall, the spirited soul was cursed to live separate from God in Hell (eternal life “disabled”). Indeed, there was a change of state or station when Man first fell, for there was a law, NOT the Law of Moses, but a prohibitive law given by God to the first man, “You shall not eat of the …..” The breaking of a law is a curse (Gal 3:10, 3:13), and when Man broke that law, the curse, “You shall surely die.” kicked in. The death, here, must be understood NOT as the physical death, but death of the spirited soul as in its separation from God, although unless there is a physical death, final “death” of the spirited soul CANNOT be entered into. This understanding that physical death must precede final “death” of the spirited soul is significant, and we will return to it, in a little while. So, the very first redemption dimension is to revert Man back to eternal life enabled; in simple terms, we say we have once again eternal life (spiritual redemption), just as first Man, Adam, was originally with eternal life.

Physical redemption explained
Concerning redemption of the body, is there or is there not, redemption? To answer this, we need to have understanding of whether or not there was a change with regard to the body, when Man first fell. There are a few aspects to consider in addressing this issue of the body:

First, let me pose you a question; do you think Adam ever had (ate) the fruit from the Tree of Life? When I posed this question to Christians, most, if not all, were stunned; the reason being they were under the impression that Adam did not; and no one should have asked such a question, for to them, as far as they were taught, the only relevant question was whether or not, Adam ate the fruit from the tree of knowledge of good and evil. Yes; the scriptures below, said that God stopped Adam from eating from the Tree of Life:

22And the LORD God said, Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever: 23Therefore the LORD God sent him forth from the garden of Eden, to till the ground from whence he was taken (Gen 3:22-23, KJV).

But, people forgot that God had earlier, when He placed Adam in the Garden, said this:

16And the LORD God commanded the man, saying, Of every tree of the garden thou mayest freely eat: 17But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die (Gen 2:16-17, KJV)

Therefore, it is NOT unreasonable to deduce that, at the beginning, Man was eating the fruits from the Tree of Life. I believe, that was indeed the case, that Adam and Eve had the fruits from the Tree of Life as one of their diet! In Gen 3:22-23, it was stated God stopped that, and put Man out of the Garden; the reason being, to prevent Man from living forever. Have you wondered why Adam and Eve were prevented from living forever? I can think of 2 reasons: one, Man was NOT created with the capacity to handle the knowledge of good and evil independently, without further input from God, and two, Man must NOT be allowed to live forever physically, because if it were the case, it would negate God’s punishment, for God had said Adam and Eve shall surely die if they ate the fruit from the tree of knowledge of good and evil.

Had Adam and Eve continued to eat the fruit from the Tree of Life, they would NOT die physically, and without physical death, they would NOT be able to enter into the 2nd death, which was to be “death” for the spirited soul. Those who insisted the death in Gen 2:16-17 was referring to 1st death or physical death is mistaken, for Adam and Eve did not die on the Fall; in fact, they lived on to procreate Abel, Cain and Seth, before Adam finally died at the age of 930 years old.

Without eating the fruit from the Tree of Life, Adam and Eve, and any man, for that matter, would die. Perhaps, with earlier consumption of the potent fruit, early men were able to live a very substantially longer life, but over time, with no more residual effect of the fruit left to pass down Man’s lineage, and with the fallen world’s effects, physical life on earth invariably became shorter and shorter. According to Scripture, we know the average age has settled to around 70 to 80 years (Ps 90:10).

One thing for sure, The Fall meant that Man would NOT have (or if you believe like I do, “no longer have”) the access to the fruit from the Tree of Life, and therefore, the body would NOT be able to live forever. For this aspect, does the redemption by our Lord take care of it? The short answer is “Yes”, but the picture is NOT sufficiently explained with just a “Yes” answer. Why?

This is why:

1. Jesus did not say that we would not die, physically.
2. Jesus talked about the incorruptible body for a believer as that which would be given after physical death or when we are raptured at End Time.
3. The fruit from the Tree of Life would be available for consumption for the believers, NOT in this earthly life (Rev 2:7, Rev 22:1-2).
4. The Tree of Life or the Garden of Eden just could NOT be found, no matter how hard men tried.
5. In reality, men die the physical death. According to Wikipedia (probably from the start of tracking), the CURRENT oldest “verified person” ever was a French woman, who died at the age of 122 years 164 days. Others died much younger.

From Scripture, our undisputable understanding is that the incorruptible body is given after our physical life has expired, and the fruit from the Tree of Life, also, can only be had, after our physical life has expired. While there are scriptures showing possible grant of full life span and long life by God, none, pointed to any hint of our physical body NOT giving way eventually or we would NOT die the physical death, at the hand of sicknesses or simply old age.

We should also note that punishments for Man {for the serpent, there are separate punishments}, for the Fall of Man, were of 2 sets, one, contained in Gen 2:16-17, and another, in Gen 3:16-19. The first set, I termed it as the primary or the spiritual punishment, as it pertains to the spirited soul, the second, the secondary or physical punishments, as they were meted out by God when by His grace, He allowed Man to live on physically, out from Garden of Eden. Those wanting a full understanding of The Fall of Man could read my series of articles on “The Fall of Man”. From my understanding of Scripture, the secondary punishments, exacted more, on the body of Men, were NOT bored by Jesus, meaning we cannot say Jesus has taken the fall for us, that we, for the man {gender}, he no longer need to toil for his food, and for the woman, she no longer have any childbearing pain, or her desire will no longer be for her husband or that her husband no longer to rule over her.

The correct understanding, I believe, is this: That Man was allowed to live physically (for Adam and Eve were NOT put to death upon their fall), was already mercy and grace granted on the part of God; secondary punishments, and as well as the lack of protection of the body of Man against eventual giving away (no longer the body was able to continue forever, as was initially possible for Adam and Eve, before the Fall), were NOT what Jesus had come to do away with. Yes, there will be the full redemption of the body, soul and spirit of Man, eventually, but there is NOT the UNCONDITIONAL promise of perpetual physical life or earthly life. The possibility of earthly life or physical life in itself was and is already a mercy and grace of God at work.

We read from Scripture, God did not just abandon Adam and Eve, on discovery of their fall, and even after that. Scripture revealed that, out of love, mercy, grace and compassion, God still cared for Man; God made covering for the naked Man, from animal skin, replacing the flimsy covering Man made out of leaves; God was pictured in Scripture to have been continuing his close fellowship with the first family (Adam and Eve, and their children, Abel, Cain and Seth). God’s love, mercy, grace and compassion continued on with the chosen people of God, then, the Israelites; and then, when Jesus came (his 1st coming), He continued to demonstrate the Father God’s love, mercy, grace and compassion to those living in His time, and through His disciples, began to make available salvation to even the Gentiles, extending the people of God to include any and everyone, who would believe in the Gospel. Jesus’ own manifesto included the declaration of the era {year; more than just a year, it is an era} of favor of God (Luke 4:19). So, even though Jesus had NOT come to do away with the secondary punishments on Man nor to grant eternality to our current physical body, while He has become the propitiation for sins for all men, He has also demonstratively announced through His workings of signs and wonders and miracles, including healings and deliverances, that God does care about the earthly living of His people, including if they are in afflictions, whether in sicknesses or otherwise. Scripture is clear, as believers, we are no longer of this world, although we are still in this world, therefore, physical life and health would continue to be transient or temporal. Any interpretation of any scriptures contrary to this truth is NOT of God.

This brings me to conclude for physical redemption, that while our body can be well for a season, FULL redemption of the body will NOT manifest in this earthly life. While we can ask for God to bless our body and heal our sicknesses, God has NOT made any UNCONDITIONAL promises ensuring our good health and long life. Perhaps, we should ask what we are doing with our life, before we ask how long we can live in good health and die not, yet.

[Added: 16/09/2011 - As to whether or NOT, what were accomplished by the 1st coming of Jesus, complete with His earthly ministry, and culminating in His sufferings, crucifixion and resurrection, included healing for such things as physical, emotional, psychological and demonic conditions/ailments, it must be said that, although it is NOT in the form of an unconditional promise, the authority and powers of divine healing have provided for, as a relief and temporal solution to Man's fallen body, pending the incorruptible body.  But this relief is continuation of the same God's grace, mercy, compassion and love of God for men while they lived, which could be seen even from immediately after the Fall.  However, it is right for us to believe that, through the coming of Jesus, there has been a heightening of this favor of God, for in Isaiah 61, as well as in Luke 4:18-19, of the "manifesto" of Jesus, the latter was tasked by God to declare the era {year here equates era} of favor of the LORD.

It is something that God had planned in, and it can also be seen in Isaiah 53:4, which, through the interpretation given by the Apostle Matthew (Matt 8:16-17), it was NOT necessarily to have been directly attributed to the suffering ON the body of Jesus, although it can (be linked to His bodily, emotional and pyschological sufferings), for one of the main reasons for His having to suffer those sufferings was because He did what He did, performing healings and miracles, in compassion and in the love of God.]

Works redemption explained
Now, I will expound further on the last dimension of redemption, works redemption. I have explained redemption implied a reversion to the previous state or station, and Man was with works from the LORD. Adam and Eve were to tend the Garden of Eden; that was their good works or righteous works for God. Upon the Fall of Man, Man lost the works, for God had to put Man out of the Garden of Eden. Therefore, it is NOT unreasonable to expect, in God’s redemption, this aspect is also redeemed. Of course, it is NOT that we must now find the Garden of Eden and tend that garden, rather we are to do the works God has intentioned that we do (Eph 2:10, Titus 2:14).

God did NOT create Man to do nothing except to bask in grace; He also did not create angels to do nothing. Doing God’s bidding or His works is fundamental in God’s creation of spirited beings, be it, Man or angels or any other heavenly creatures. It is amazing that so many believe in GENERAL predestination of PERSONAL salvation (which I do NOT subscribe to), yet people do NOT believe that Man is pre-destined to do good works when verses such as Eph 2:10 clearly pointed to that. When there is pre-destination of works, necessarily in redemption, there is a redemption in this aspect.

Not really a digression, I would like to point out that Satan, previously known as Lucifer (bearer or bringer of light), the once guardian angel of God, was created with works assignment, and his assignments possibly included leading worship in Heaven (Eze 28:13-14, Isaiah 14:11-12), but when he fell, he lost his works assignments, and became known as Satan, the adversary, deceiver or accuser. When Lucifer fell, he lost his works assignments; when Man fell, he too, lost his works assignment. Satan has NOT the chance to be redeemed, but we have, and are redeemed (for believers, that is), and so, don’t just do your own thing or just bask in grace!

The redemption of Man does not just involve a restoration or re-establishment of eternal life, eternal body, NOT on current body, though, but also works, even though, we may yet be fully assigned in our current life. It is NOT without reason, Jesus spoke about a number of parables on works and fruitfulness using the metaphors of trees or plants {Vine and the branches (John 15:1-6), The barren fig tree (Luke 13:6-9), and The sower and the seeds (Luke 8:5-15)} and gave the narrative in Matt 25 on the Sheep and the Goats (Matt 25:31-46). Works (good works or righteous works) is part of redemption, and when we look at works in its proper perspective, we can then begin to sort out what we must do to work out our salvation with fear and trembling (Phi 2:12).

There are connections between the 3 dimensions of redemption discussed here, but for this article, I shan’t go into it in details except to say 2 more things: one, to underscore that, indeed, works is an integral part of redemption, may I encourage you to read my separate article, “Who are the sheep, and who are the goats?”; two, does it NOT make sense God will have an interest in your good health and length of life, if you are doing His works, even if in truth, both good health and physical life have to be transient or temporal? What are we doing with our body or earthly life; do we do his works?


Anthony Chia, high.expressions – 11 When I was a child, I talked like a child, I thought like a child, I reasoned like a child. When I became a man, I put childish ways behind me. 12 Now we see but a poor reflection as in a mirror; then we shall see face to face. Now I know in part; then I shall know fully, even as I am fully known (1 Cor 13:11-2). Lord, I cannot refuse to grow in your redemption of me, and I cannot say since the Kingdom of Heaven is NOT fully manifest in earthly living, I shall NOT walk out the redemption that you have ransomed with your own life. May I work out my salvation with fear and trembling, including be warned that I should NOT be found as goats, but as your sheep. Lord, may you bless me in good health and long life as I do (some of) the works you have intended me to do, in my earthly life. Forgive me, Lord, for where I fall short. Lead me by your Spirit that I may truly grow in your redemption of me. In the name of Jesus, I pray. Amen.

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Grace of God means this, too!

The obvious dimension
What is grace? One of the definitions of grace is that when we received something by grace, it meant that we receive that something without us meriting it. For example, salvation is by grace (Eph 2:8), meaning we receive it without us doing anything to merit it or we do not work for it; we just receive it as a gift from God.

My grace is sufficient for you
The dimension of grace in the 1st paragraph above is absolutely correct, but yet because of exposure of erroneous teaching of a Christian’s life following born-again is to just bask in grace, the dimension of grace (G5485) as a goodwill, loving-kindness and favor of God to influence upon us, having turned to Christ, to increase our knowledge, affection and faith in God, and to exercise the Christian virtues, has increasingly being overlooked.

Yes, I am referring to the dimension of grace as in, “My grace is sufficient for you”, as found in 2 Cor 12:9, on the Apostle Paul’s affliction of thorn in the flesh.

7 To keep me from becoming conceited because of these surpassingly great revelations, there was given me a thorn in my flesh, a messenger of Satan, to torment me. 8 Three times I pleaded with the Lord to take it away from me. 9 But he said to me, “My grace is sufficient for you, for my power is made perfect in weakness.” Therefore I will boast all the more gladly about my weaknesses, so that Christ’s power may rest on me (2 Cor 12:7-9).

Two dimensions of grace
I believe it is appropriate for us to look at grace in 2 dimensions, one being salvation grace {grace to enter into salvation}, and the other post-salvation grace {grace after born-again}. As salvation grace, it all culminates in the greatest gift of being born-again, by water and by the Spirit (born-again) {John 3:5}.

Post-salvation grace is not exactly this!
But what do you understand by the post-salvation grace? Is it, now that we are children of God, being born-again of the Spirit, we just get any kind of gifts we want from God? In other words, what is our mindset supposed to be; that we have arrived, therefore, there is nothing for us to do or learn or to grow, but only to bask in grace all our lives? If your theology of the entire salvation is such, then, post-salvation grace to you would be God’s meeting your expectations, whatever, they might be. If you are sick, God should just heal you; if you want to be materially and financially rich, God should oblige you, too; if you want to be highly looked-up by men, God should arrange for that; if you just want to bask in the sun whole year round and do nothing, God would be more than happy to see to it; if you want a gorgeous mate, the Lord should immediately arrange for you, that too; everything should be “smooth and swell” for you. When it is all like that, the grace of God is sufficient for you? What is “My grace is sufficient for you”, trying to paint? No more suffering, no more pain, no more trials, no more afflictions, no more mishaps, no more calamities, no more disasters, no more temptations, no more troubles, and no more trying? If it is not along such lines that post-salvation grace of God be interpreted, how should it be interpreted?

It is in the definition
If one looks at the Greek word for grace (G5485), “charis”, this meaning is given:

“goodwill, loving-kindness, favor of the merciful kindness by which God, exerting his holy influence upon souls, turns them {souls} to Christ, keeps, strengthens, increases them {souls} in Christian faith, knowledge, affection, and kindles them {souls} to the exercise of the Christian virtues”

We can see that God does not cease to render grace upon salvation. Yes, initially it would lead to one turning to Jesus, enter into salvation, but God does not consider the “job” as finished, see what it says, “{afterward} to keep, to strengthen, to increase the person in the faith, in knowledge (of God and His ways), in affection (in love), and to move the person to live out the Christian virtues.

Purpose of post-salvation grace
In other words, we do not reach “arrived state” on salvation, rather we embark on a journey of growth in knowledge, affection and faith in God, and live out our Christian virtues, and the grace of post-salvation is rendered to help us to achieve that outcome of growth in a Christian life. Therefore, while post-salvation grace has everything to do with the continuing salvation journey, it pointed NOT of God’s “smoothing and swelling” a believer’s life. God’s desire is that every believer overcomes until the end and receives the crown of life.

Although Rev 3:21 was referring to the Laodicea church, it carried the intent and purpose of Jesus, “To him who overcomes, I will give the right to sit with me on my throne, just as I overcame and sat down with my Father on his throne.” This means that we are to imitate Jesus, follow after His footsteps, and that will be that we are to live a life with the spirit to overcome all the time, for that was what Jesus did (as a man, on earth, then), continued to overcome, and did not sin. In other words, believers are to be over-comers, and stay as over-comers until the end (death or Jesus’ 2nd coming). The exhortation is perseverance.

In 2 Cor 4:8-9, we read this:

We are hard pressed on every side, but not crushed; perplexed, but not in despair; persecuted, but not abandoned; struck down, but not destroyed.

The Apostle Paul was saying that the scenario of 2 Cor 4:8-9, that we are hard pressed on every side, perplexed, persecuted, even struck down, are very real. Yet as gospel bearers, and having entered into salvation with the Holy Spirit indwelling our body, we are to shine for God, to live out the Christian virtues {1 Cor 6:19-20 said our bodies are not our own anymore. We belong to God who purchased us with the blood of His Son, Jesus}. Paul said we have the ministry of the Holy Spirit (2 Cor 3:8), and with that we are able to show the all surpassing power of God working in and through our life. We are not to lose heart; by the grace of God, in the form of goodwill, loving-kindness and favor, even when we are hard pressed on every side, we are not crushed; perplexed, we are not in despair; persecuted, we are not abandoned; struck down, we are not destroyed.

In 2 Cor 12:7-9, we read of the Apostle Paul’s affliction, thorn in the flesh. It does not matter, what interpretation you give to “thorn” in that text (in v7), still it was something that greatly affected Paul; it tormented Paul (v7). God was not removing the “thorn” despite 3 times Paul pleaded with God. Paul was obviously an elect, but still in this instance, God did not “heal” him {“heal”, if you believe he was diseased, “set him free”, if you believe the “thorn” was a person, or a bondage, etc}. God just insisted that His grace was sufficient for him, Paul. It meant that God would be there with Paul as he continued in his affliction; God did not see it as necessary to remove the affliction from Paul.

Proper mindset
A couple of questions surface from here: Is it not right for me to pray for my affliction be removed? Yes, it is right for one to pray for one’s affliction to be removed. The Apostle Paul did that, in fact, 3 times. Even someone like Moses, pleaded many times with God, for something he felt difficult to accept, but that is another story (Those who wish, they can read my separate article of “Do you know why Moses did not enter the Promised Land?”). Whatever your affliction, be it sickness, loss of job or inability to find a job, marital woes, heartaches and headaches with your children, etc, etc, you can always pray to God. I always tell people to continue to pray to God and to seek prayers from others for healing of their sickness, especially, chronic and terminal illnesses. I tell people, that my prayers did not result in God’s healing them, does not necessarily mean God will not heal them when another offers prayers for them. You should continue to pray and seek prayers unless God tells you specifically not to seek removal regarding your affliction, like He did with Paul or how He answered Moses, concerning he, Moses, was not to enter the Promised Land, despite he having led the Israelites for 40 years.

But I prayed and prayed, and sought prayers over and over again, but still my affliction was not removed, does it mean that God has decided not to remove the affliction, and if so, what must I do? Of course, firstly, we have to check the reasonableness of our terming of something as an affliction. For example, if you own and live in a public housing flat in Singapore, and you prayed and prayed for you to own and live in a private condominium, and you term your “not owning and living in a private property” as an “affliction”, when more than 85% of the citizens are staying in public housing, you have better re-assess your priorities, before God (although I am not saying that one cannot live in a private condominium). But if indeed, you are in affliction (e.g. people with chronic or terminal illnesses are in affliction), and your affliction is not removed over “extended time”, it is not unreasonable to wonder what is happening. If you TRULY hear from God, then, it is easier, you just have to accept it, or if you still want to, you can do what King Hezekiah did – bargain with God some more (2 Kings 20:1-6). But if it is silent for you, meaning you do not hear, my suggestion is that you continue to seek the removal of the affliction by God (please note that on-going medical treatment etc, etc are NOT excluded), AND understand that, in your affliction, He is with you, AND His grace is sufficient for you, which means that you may continue to be hard-pressed on every side, but not crushed; perplexed, but not in despair; persecuted, but not abandoned; struck down, but not destroyed, because He is there bearing you up.

Is there nothing I can do at all? I suggest what one can do is to attract the grace of God, and for understanding of this, one can read “The key – we can attract the grace of God” from my separate article – “Hold on, for the grace of God”

Apart from compassion, there is still grace
What I am trying to get at, here, in this article, is that, apart from compassion, there is still the grace of God. If God has not compassion for your situation, and remove not your affliction, or remove not your affliction YET, there is still His grace which He will continue to extend to you in your struggle. Just like for Apostle Paul, God may be saying to you, for the time being, His grace is sufficient for you. I believe, the Apostle Paul, in 1 Cor 13:12-13, was saying that, despite the Kingdom of Heaven living is NOT fully reflected in earthly setting (only a reflection, meaning there are still aberrations; olden days’ mirror not as clear as that used currently {Paul’s analogy of “as reflection in mirror”}), still 3 things we need to hold fast in our Kingdom living on earth. They are that we are to hold fast to faith, hope and love; they are keys to our Christian living, and they are the keys for attracting the grace of God, in my understanding. So, even as we continue in life’s afflictions (we persist), we are to live out our lives, attracting the grace of God which will see us through.

Even though God will have mercy on whom He have mercy, and He will have compassion on whom He has compassion (Rom 9:15-16), we can always look to His grace and attract it by living in faith, hope and love.


Anthony Chia, high.expressions – Lord, may this article help your children to see your post-salvation grace as more, of you, helping us, in our trials and afflictions of life, rather than as you, blessing us, that we may just bask in grace or just live out a “smooth and swell” life, for our transformation did NOT complete upon our being born-again. In Jesus’ name, I pray. Amen.

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Anyone in OT ever righteous since Jesus was not yet manifest then?

In Romans 3:10-12, we read these written by the Apostle Paul concerning the subject of righteousness.

10As it is written, There is none righteous, no, not one: 11There is none that understandeth, there is none that seeketh after God. 12They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one (Rom 3:10-12, KJV).

10 As it is written: “There is no one righteous, not even one;
11 there is no one who understands; there is no one who seeks God.
12 All have turned away, they have together become worthless;
there is no one who does good, not even one.” (Rom 3:10-12, NIV)

The Greek word used for “righteous” here was “dikaios” (G1342). In context, the closest meaning to be assigned for G1342 should be this: “(state) of him whose way of thinking, feeling, and acting is wholly conformed to the will of God, and who therefore needs no rectification in the heart or life”.

In other words, Paul was saying that since The Fall of Man, there was no one, not even one, righteous. Only the first man, Adam, before The Fall was righteous. After The Fall, (apart from Jesus) there was no one, meaning not even the (Jew) patriarchs, if this Romans 3:10 is to hold true.

One might think that such a belief came into the picture only in New Testament (NT) time. But it is not true; these verses of Paul could actually be traced back to the Old Testament (OT); they came from Ps 14:1-3, Ps 53:1-3 and Eccl 7:20. Particularly, v10 came from Eccl 7:20 which read, in KJV as follows:

For there is not a just man upon earth, that doeth good, and sinneth not (Eccl 7:20, KJV).

The Hebrew word used in Eccl 7:20 for “just” was “tsaddiyq” (H6662), the same word used for “righteous” in OT Genesis 7:1 when Noah was mentioned as being righteous, and was also the same word used Gen 6:9 where Noah was labeled as being a “just” man:

And the LORD said unto Noah, Come thou and all thy house into the ark; for thee have I seen righteous before me in this generation (Gen 7:1, KJV).
These are the generations of Noah: Noah was a just man and perfect in his generations, and Noah walked with God (Gen 6:9, KJV).

The meaning of righteous or just, for the case of Noah, has to be of the same class as that of righteous, as mentioned by Paul, for when Noah was being labeled as righteous, this was spoken of that time:

And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually (Gen 6:5, KJV).

The situation was so bad then, like what it was depicted in Romans 3:11-12, they understood not God, sought not God, turned away, altogether worthless, doing nothing good, and God had to bring on The Flood to wipe them out.

But we have stated “righteous”, like in Rom 3:10, was referring to the state of him whose way of thinking, feeling, and acting, is wholly conformed to the will of God {which is NEVER evil or wicked}, and who therefore needs no rectification in the heart or life, how do we reconcile the truth of Rom 3:10 that none (since The Fall of Man) is righteous, and Noah (subsequent to The Fall) being labeled as righteous. In fact, there are other characters in OT in the like of Noah; for example, before Noah, there was Enoch who walked with God and was “translated” (did not die!). Also, righteousness was said to be counted to Abraham on various occasions. So, the question is, was there or was there not anyone, ever righteous (apart from pre-Fall Adam and Jesus)?

The gospel as I was led to understand and still understand so, till today, is that Rom 3:10, and as well as Rom 3:23’s “for all have sinned and fall short of the glory of God” were verses telling on our belief that everyone is born a sinner. In fact, it is unmistakable that the Apostle Paul believed such, for these words of Paul clearly indicated so:

12 Therefore, just as sin entered the world through one man, and death through sin, and in this way death came to all men, because all sinned— 13 for before the law was given, sin was in the world. But sin is not taken into account when there is no law. 14 Nevertheless, death reigned from the time of Adam to the time of Moses, even over those who did not sin by breaking a command, as did Adam, who was a pattern of the one to come.(Rom 5:12-14). 21 For since death came through a man, the resurrection of the dead comes also through a man. 22 For as in Adam all die, so in Christ all will be made alive (1 Cor 15:21-22).

As far as OT support is concerned, this verse of King David stood up:

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

Some speculate that David was saying that his mother did something wrong and conceived him, but I personally think that such speculation is not warranted. Rather, it could very well be that David had had revelation of such (that everyone was born a sinner), from God. I am one of those who believe that David had had revelation from the LORD concerning the Lord, Jesus, who, relative to his (David’s) time, would be coming to deliver him (David) OUT of death, for he (David) too was a sinner (born a sinner). For an understanding of this, you can read my separate article – Psalm 16 – David’s confession of faith.

My belief was and is that, through that first sin (Original Sin) committed by Adam, Man lost the righteousness (Original Righteousness) God created him with. Man’s state of righteousness with God was lost at that Fall; everyone after that, is unrighteous, even at birth.

If we are talking about such a concept of righteousness, how come such men as Enoch and Noah can be said to be righteous?

One possibility is this: That in OT time, without Jesus being manifest (the Law and Prophets only testified {Rom 3:21}), the consequence of the Original Sin, the damned STATUS of Man, was relegated by God to one side, awaiting its cure, so to speak. It is not that God did not have a plan to address the unrighteous STATE of Man, for upon the happening of The Fall, God spoke concerning the son of woman (referring to Jesus) crushing the head of the Serpent (Satan) {Gen 3:15}; it was just that, it was to be in the future relative to that time (after The Fall). In His grace, love and mercy, God continued to have Man populate the land, and He continued to deal with Man, despite there was an “offence” (even a “legal” offence that had yet to be satisfied) against His holiness. My view is that the “standard” of righteousness expected of the OT people in earthly life, in that interim period, taking into account of The Fall (fallen nature of Man) was different from that before The Fall (and from that, after the 1st coming of Jesus), but it was nevertheless God’s standard, and it was possibly the highest possible for the fallen condition of Man. My view is anchored upon the understanding that God does not expect the impossible from Man, His creation whom He knows the limit. Is there support for such an understanding you may ask? Yes, 1 Cor 10:13; although it does not exactly say such, it nevertheless is picturing to us that God does not exact what is not possible from us, although of course, we are responsible for the exercise of our free-will:

No temptation has overtaken you except what is common to mankind. And God is faithful; he will not let you be tempted beyond what you can bear. But when you are tempted, he will also provide a way out so that you can endure it. (1 Cor 10:13).

Also, through the mouth of His prophet, Ezekiel, in Eze 18, God spoke about who He would regard as righteous, in those days (Eze 18:5-9).

5 "Suppose there is a righteous man
who does what is just and right.
6 He does not eat at the mountain shrines
or look to the idols of the house of Israel.
He does not defile his neighbor's wife
or lie with a woman during her period.
7 He does not oppress anyone,
but returns what he took in pledge for a loan.
He does not commit robbery
but gives his food to the hungry
and provides clothing for the naked.
8 He does not lend at usury
or take excessive interest.
He withholds his hand from doing wrong
and judges fairly between man and man.
9 He follows my decrees
and faithfully keeps my laws.
That man is righteous;
he will surely live,
declares the Sovereign LORD. (Eze 18:5-9)

Notice that verse 9b said this: That man is righteous; he will surely live, declares the Sovereign LORD.

So, in the OT, when God said or announced that someone was righteous, that righteousness was the righteousness He had set and expected; and so, He could say or declare someone as having reached that, albeit it was not to the level of the Original Righteousness before The Fall, for it would have been impossible to achieve, given the fallen-ness of Man and world; and of course, it was also not to the level of righteousness of His Son, Jesus Christ, for in OT, Jesus had not manifest. The Apostle Paul put it very nicely as:

For in the gospel a righteousness from God is revealed, a righteousness that is by faith from first to last, … (Romans 1:17). But NOW a righteousness from God, apart from law, has been made known, to which the Law and the Prophets testify (Romans 3:21). {Phil 3:7-9 also by Paul, also indicated so}.

This is the revelation that my study and meditation thereof, have enabled me to receive on this subject, and if you can accept this viewpoint, it will adjust your lenses of righteousness accordingly, when you read the OT, relative to your more firmly established understanding of the subject, from the NT. The study of the relevant Hebrew and Greek words in this case, though helps, does not fully address the issue. There are really levels and dimensions of righteousness revealed in Scripture, in OT and in NT. For example, some of us, because of the constant hearing of “overly grace” messages, think that there was no such thing or acceptable notion of righteousness by law. There is no justification by law (Acts 13:39), but there was righteousness by law in OT. Deu 6:25 clearly said that.

And it shall be our righteousness, if we observe to do all these commandments before the LORD our God, as he hath commanded us (Deu 6:25, KJV).

The passage from Ezekiel 18, Eze 18:5-9 {we have seen above}, is another support for that.

The wording of Paul {“righteousness, apart from law, has now been made known”} in Romans 3:21 (given above) was his acknowledgement of there was a dimension of righteousness by law. Even Jesus recognized that there is righteousness by law:

17 “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. 18 I tell you the truth, until heaven and earth disappear, not the smallest letter, not the least stroke of a pen, will by any means disappear from the Law until everything is accomplished. 19 Anyone who breaks one of the least of these commandments and teaches others to do the same will be called least in the kingdom of heaven, but whoever practices and teaches these commands will be called great in the kingdom of heaven. 20 For I tell you that unless your righteousness surpasses that of the Pharisees and the teachers of the law, you will certainly not enter the kingdom of heaven. (Matt 15:17-20).

In the passage above, Jesus recognized there is a level of righteousness by law, but He, in verse 20, emphatically stated that we need a righteousness that surpasses that which can come from the law, to enter the kingdom of heaven or God. This higher righteousness, not possible to the OT people, but is possible to us to have, through faith in Christ Jesus (If you can believe, when Jesus was in Sheol (=Hades) {upon his crucifixion}, dead OT people, generally, decided on whether or not, they would believe in Jesus, the Messiah. Jesus did go to Sheol {but NOT to HELL}). Over-shadowed by grace, although we tended not to talk about righteousness in terms of righteousness by law, there is still a dimension of righteousness that has to do with faith in God’s Word (which, is His laws; God’s words are laws, men!).

So, we come back to the issue of us reading that OT persons being labeled as righteous. The correct way to view the matter is that while OT people did not have the righteousness {righteous state} of Christ Jesus, if they were nevertheless found by God to be of the way of thinking, feeling, and acting in conformity to His will, then {which took into account the fallen nature of men} and therefore, not needing rectification in the heart or life, they could be said by God to be righteous. After all, righteousness is about being right with God, in agreement with Him and flowing with Him; the more righteous we are, implied the more in-sync, we are with God in rightness, in thoughts, in timing, and in actions. Do not get me wrong; I am not saying that God just ignored the consequence of the Original Sin, but that, for the OT people, He had relegated it to one side, awaiting its cure which was and is found only in Christ Jesus’ death and resurrection. I believe Jesus after His death, in the 3 days before His resurrection, went to Sheol, even to the people before The Flood, in Sheol, and preached to them (1 Peter 3:18-20a).

Faith ties in nicely, too, with righteousness, for when we know about God and know God more (principally through His Word), our faith grow stronger and stronger. And when we act on our faith, we believe what we are doing coincides with God’s heart and desire, and God is going to count to us righteousness (being right with Him) {Therefore, is there not, a dimension of righteousness through acting according to His Word (which is in fact His laws)?}. In OT, faith might not be in Jesus Christ, but if it was faith in God, it counted too, for then Jesus Christ was not manifest. That must be so, for Scripture said that Abraham’s faith in God was counted to him as righteousness. It might not be God rendering a man as righteous, in STATE, and therefore, OT “justification” might not be the same as that in NT, nevertheless, righteousness counted by God were ACTS of righteousness pointing to the righteousness of the person in question.

Today, under NT era, God still counts to a believer, ACTS of righteousness, for his righteous deeds, although the NT terminology of rendering ACTS as FRUIT is preferred by many, because of Jesus’ parable involving a good TREE producing good FRUIT, and good FRUIT ought to come from a good TREE {if bad FRUIT, TREE cannot be good}. To me, it is the same; for act or fruit, it is the outworking from, and the pointing to, a STATE; and for the NT believer, that is the Jesus imputed righteous STATE which he MUST INTERNALISE AS HIS OWN.


Anthony Chia, high.expressions – I believe there is the imputed righteousness of Jesus for the NT believer, and there is still the requirement for him to live his life out in righteousness, producing fruit of righteousness by his active righteousness. What do you think?

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Psalm 143 – David’s refusal to despair

The way to read this article is that the BLUE underlined texts are the verses of the Bible (NIV84, unless otherwise stated). The black texts following the Bible verses (and enclosed by square brackets) are my commentaries. At the end of these Bible texts and commentaries, I have inserted a section on "Points to take note/What we have learnt/can learn".


Psalm 143

A psalm of David.

1 O LORD, hear my prayer,
listen to my cry for mercy;
in your faithfulness and righteousness
come to my relief. [David petitioned God to hear his prayer, to listen to his cry for mercy. David asked God to come to his relief, in His faithfulness and righteousness.]
2 Do not bring your servant into judgment,
for no one living is righteous before you. [David was pleading to God not to judge him or to put off judging him, for no one living is righteous before God; no matter how righteous David might be. In humility, he appealed to God.

As a side, now is it in OT time, none was righteous because of the damnation from the consequence of the Original Sin, that David said what he said, or is it  even in NT time, this is still valid, that none is (actively) righteous all the time, and so, we too, should be pleading to God as David did? My inclination is that despite we as believers have the imputed righteousness from our entry into salvation, we can be unrighteous (in the active sense), and God is at liberty to judge (NOT necessarily condemned us to Hell) henceforth or mark us for judgment at a later date; Hebrews 10:26-29 reads, " 26 If we deliberately keep on sinning after we have received the knowledge of the truth, no sacrifice for sins is left, 27 but only a fearful expectation of judgment and of raging fire that will consume the enemies of God. 28 Anyone who rejected the law of Moses died without mercy on the testimony of two or three witnesses. 29 How much more severely do you think a man deserves to be punished who has trampled the Son of God under foot, who has treated as an unholy thing the blood of the covenant that sanctified him, and who has insulted the Spirit of grace?"]

3 The enemy pursues me,
he crushes me to the ground;
he makes me dwell in darkness
like those long dead. [David was petitioning God because his enemy was pursuing him, they crushed him to the ground; they made him dwell in darkness like those long dead {last bit, was probably referring to his having to be on the run, a fugitive, not able to remain in touch with those who knew him}.

This verse can also be interpreted as David's enemy was causing David to go into an oppressed and depressed state.]
4 So my spirit grows faint within me;
my heart within me is dismayed. [Because of his enemies {probably strong ones} were against him, David said to God that his spirit grew faint within him, and he was disheartened {but not in despair}.

David acknowledged that the attacks of the enemy had affected him.  Such is the positive and first thing to do, if we want to stand prevailing.  From it we know that we need help, and help from God.]
5 I remember the days of long ago;
I meditate on all your works
and consider what your hands have done. [In order not to be in despair, David remembered the former days where he had witnessed or knew God‘s faithfulness and righteousness at work. David meditated on God’s works and considered what God had done, in the past. Recounting the past faithfulness of God is a good way to “keep one’s head above the water”.]
6 I spread out my hands to you;
my soul thirsts for you like a parched land. [David told God his soul thirsted for Him like a parched land, even as he spread out his hands to God. David expressed that he needed God badly.]
Selah
7 Answer me quickly, O LORD;
my spirit fails.
Do not hide your face from me
or I will be like those who go down to the pit. [David pleaded for God to answer him quickly, saying that his spirit was failing. He beseeched God not to hide His face from him or he would be like those who go down the pit, for he was growing weaker and weaker.

Now, the picture painted can be that David was expressing that it was possible that he might die if God did NOT answer him quickly, or it could be that he was expressing if God did NOT answer him quickly, he might go into depression; pit being the metaphor for "in depression".]
8 Let the morning bring me word of your unfailing love,
for I have put my trust in you.
Show me the way I should go,
for to you I lift up my soul. [Perhaps, it was night time at that moment, and David asked that God not to delay, but to let him have His word of His unfailing love by the morning {or it was just simply an expression for an answer was needed without delay}, for his trust was in God. David asked God to show him the way he should go, for, to God, David was entrusting his soul.]
9 Rescue me from my enemies, O LORD,
for I hide myself in you. [What David was saying was that he regarded the LORD as his refuge. He might not run into any fortress, he believed he was already hiding in the LORD, and so, he asked of the LORD to protect him from his enemies.]
10 Teach me to do your will,
for you are my God;
may your good Spirit
lead me on level ground. [David asked God to teach him to do His will, for to David, the LORD was his God, one who could NOT be wrong, only right, only good. To David, such one’s will, he would do. David trusted God to lead him on level ground, meaning David trusted if he followed the ways and will of God, he would NOT be overwhelmed.

Level ground was to paint the picture of the setting where one does NOT get hit repeatedly so much so that one would get overwhelmed.  On "level ground", sometimes, one can still trip and fall, but it would NOT be as frequent and overwhelming as one on "terraneous ground" (undulating, rocky ground).  A believer's life is NOT expected to be trouble-free.]
11 For your name’s sake, O LORD, preserve my life;
in your righteousness, bring me out of trouble. [Because David’s declaration that the righteous LORD was his God, David was indicating it would not reflect well on the name of the LORD should his life be lost or that he would be "paralyzed" (as would be the case if he went down the pit of depression). Concerned with the name of the LORD, David called for the LORD to preserve his life, and to come to bring him out of trouble, in His righteousness. 

The life, Jesus came to give for a believer, is that of abundant life (John 10:10); not a paralyzed life or a utterly defeated life; people in depression often live that way - defeated and paralyzed.]
12 In your unfailing love, silence my enemies;
destroy all my foes,
for I am your servant. [David appealed to God’s unfailing love, calling for God to come to silence his enemies; to destroy all his foes. David said he was appealing on the ground that he was the LORD’s servant.

David could have appealed on other grounds, but he chose to appeal on the ground that he was the LORD's servant; pointing to his humility.]


What we should have learnt:

This psalm spoke about David’s refusal to be abandoned to despair. Clearly, Scripture did not promise a “smooth and swell” life for a believer. Instead, we read of believers being still in the world {Jesus, when praying, said that He was NOT asking the Father to take His disciples out of the world (John 17:15)}, although not of the world, and the need for us to persevere. For example, the Apostle Paul even wrote like this:

We are hard pressed on every side, but not crushed; perplexed, but not in despair; persecuted, but not abandoned; struck down, but not destroyed (2 Cor 4:8-9).

The sooner we realize this, the better; and we have better get to know how we are to deal with challenges, the fallen world throws at us, saints. Jesus said this (John 16:33) - "I have told you these things, so that in me you may have peace. In this world you will have trouble. But take heart! I have overcome the world."   

King David of the OT, had his fair share of challenges, and here, in this psalm, I believe, David was quite desperate, yet he refused to despair, and had sought the LORD for help. Psalm 143 was David’s petitioning for God’s help in his dire straits (great distress). Some believed that this psalm spoke of the time King David had to run from his own son, Absalom who usurped his throne, but whether it was precisely that occasion or not, is not crucial. These are some of the things we can learn from David’s petition:

1. The most basic way to petition to God is to pray (v1). We must pray, we cannot say, “God can see, and God knows, if He wants, He will do something; if nothing is already happening, it is because He does not want to do anything!” Scripture exhorts us to ask, so we ask; to pray, so we pray; and we are not to be a smart aleck, and refuse to do so. King Ahaz of Judah, for example, was stubborn and refused to ask when the LORD told him to ask {for a sign} (Isaiah 7:10-13). It is not that we get everything we ask for, but indeed, we have to ask; the Apostle James said in James 4:2 that we do not have, because we do not ask.

As a side, now, faithfulness of God does NOT equate God MUST, regardless.  If it were God MUST, really there was no need for David or anyone to pray or do anything.

2. Ask according to who God is, and according to His ways (v1). For example, one cannot ask God to do an unrighteous thing; for example, to help you to win the heart of someone’s wife. Ps 89:14 is a scripture I meditate often, and it says, “Justice and righteousness are the foundation of your {His} throne; love and faithfulness go before you {Him}”. So, we can ask God to come to our relief, in His justice, righteousness, unfailing love and faithfulness, and of course, in His mercy. We cannot ask God to act opposite to who He is and His ways, He will NOT do it.

Does God NOT love us; and so, answer all our prayers according to what we have asked?  No, and it is because His love is first of all, love unto righteousness ('ahab love'). For better understanding of this love, read my separate article - 'ahab love - Love unto righteousness.

3. Come in humility before God (v2). We, ourselves, need to live a righteous life (active righteousness), and not just rely on the imputed righteous of Jesus. If we live UNrighteous lives while insisting we are righteous, relying solely on the imputed righteousness of Christ, we are really profaning the righteousness of God. Apart from some blunders he did (like his affair with Bathsheba), David endeavored to live honorably and righteously, especially with regard to his dealings with King Saul who plotted repeatedly to kill him. Of course, we must always repent of our sinful ways.

When you are sincerely serving the Lord, you can even ask on the ground of being His servant (v12). We are all servants (prima facie) of the Lord, but do you serve the Lord? In my view, David could have asked on other grounds, stronger grounds, yet he asked on a lesser ground of being God's servant ("I am your servant" is a lesser ground), for he was humble.  David chose the weakest of the "links of entitlement" [ground of being a child, is a stronger link (of entitlement), which David did NOT invoke).

4. All children of God (I use "children", instead of "servants", because some of us do NOT seem to serve, even when we are children of God) ought to know they have a Father God whom they can call out to, when they are in distress (v3-4). Call out to God, instead of falling into despair. David, in this psalm, was doing precisely that.

We should note that David acknowledged that the attacks of the enemy had affected him.  Such is the positive and first thing to do, if we want to stand prevailing.  From it we know that we need help, and help from God.

Do not be nonchalant about the attacks of the enemy and their impact on you; do NOT be ignorant or be proud; they do NOT help.  Don't get yourself into situation of "too much have hit you", that you toppled into despair; realize it earlier and seek God's help humbly, earlier, than later.

5. To avoid sinking into despair, remember the former days, recount the past faithfulness of God (v5). For those, whose walk with the Lord is still short and without much personal testimonies to fall back on, fellowship with other believers would be beneficial, as testimonies of others, too, can encourage us.

6. Express frankly your dire straits, your distress (v6-7). David said his soul thirsted for God (one can die of thirst! – need God badly), and his spirit was failing; and he asked God to answer him quickly.

7. Express your trust in the Lord, that He is your refuge and your shield (v8-9). I say “express”, for you can only honestly say something {express} when it is truly so, in your heart and beliefs. Our trust, hope and faith in God, of course, do take time to grow; and trials and grief do come so that our faith may be proved genuine and may result in praise, glory and honor when Jesus Christ is revealed (1 Pet 1:6-7).

8. Express your love for God’s will and His ways, and that you want to walk and DO WALK in His righteousness {we, at least must try; do not listen to teachings which say that we should effort NOT} (v10-11). Only when you do walk in His righteousness, can you say, “For your name’s sake, O Lord, preserve my life”.

9. Of course, do not forget to tell God what you want Him to do for you (v12). In David’s context, he needed his enemies silenced, he needed his foes destroyed; and David asked God for that. It is not that God must do what you want, but again, do not listen to teachings which tell you that you cannot tell God what He can do for you; God is not that insecure or think that you could influence his righteousness or judgment. Jesus, Himself, in His earthly ministry, on several occasions (Matt 20:32, Mark 10:36, Mark 10:51, Luke 18:41) asked, “What do you want me to do for you?”


Anthony Chia, high.expressions – Indeed, no children of God should need to despair. Let us hold unswervingly to the hope we profess, for he {God} who promised is faithful (Heb 10:23)

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Did God say we are not to judge?

A controversial topic?
Today, we are going to dwell at some length a controversial topic found at many places in the Bible, in various “shades”. In this article, I will be touching on some of the dimensions of the topic, but I believe it is still not the exhaustive exposition of the entire topic. I have been “chewing” on this topic for some time now; and as it is controversial, the views expressed here are my sole responsibility and does not necessarily reflect the positions of my church or any Christian affiliations that I belong to. Wherever possible, I have supported my viewpoints from the Scripture.


Jesus’ words
The starting text is taken from Matt 7:1-5:

1"Do not judge, or you too will be judged. 2For in the same way you judge others, you will be judged, and with the measure you use, it will be measured to you. 3"Why do you look at the speck of sawdust in your brother's eye and pay no attention to the plank in your own eye? 4How can you say to your brother, 'Let me take the speck out of your eye,' when all the time there is a plank in your own eye? 5You hypocrite, first take the plank out of your own eye, and then you will see clearly to remove the speck from your brother's eye. (Matt 7:1-5)

The Greek word (G2919) for “judge” here, is the word, “krinō”. There is another Greek word (G350), “anakrino”, the meanings of which coincide with certain meanings of “krino”; more specifically, it pertains to judgment between/among men. In terms of perspective, if we were to view “krino” as a set of meanings, “anakrino” is a sub-set of krino, much like the Hebrew words for “gods”, H430 (elohiym) and H426 (elahh). So as to illustrate, and for information (those wanting the full exposition of what was meant by Ps 82:6 and John 10:34 of “Ye are gods”, should read my separate article of “Ye are NOT gods”), H430 is the set which contains “god” as in God of Israel, “gods” as in deities, and gods generally, AND “gods” as rulers, judges and magistrates, whereas H426 is the sub-set, strictly having the meaning of “gods” as in deities or gods generally.

The use of krino and anakrino is best analysed by looking at how they were used by the Apostle Paul in 1 Cor 4:3-5 which I have put down, further down, in this article, but without exposition, for the exposition would take another article.

We will concentrate on the word, “krino” in this article, touching on some of the shades of its meanings. There are 2 major sub-sets of meanings which I would like to mention, one being the judging between/among men (which is the similar to the meanings of “anakrino”), and the judging, of the nature like that done by God on Judgment Day. The former (judging between/among men) is this:

a) to pronounce an opinion concerning right and wrong
- to be judged, i.e. summoned to trial that one's case may be examined and judgment passed upon it

b) to pronounce judgment, to subject to censure
- of those who act the part of judges or arbiters in matters of common life, or pass judgment on the deeds and words of others

The latter (judging like that of God on Judgment Day) is this: to separate, to pick out, to select, to choose, and to put asunder of. In common Lexicon, this sub-set of meaning is listed as the first and foremost meaning for the word, “krino”.

Therefore, at times, the word, judge, “krino” was referring to the latter meaning, but at others, the former meaning. But it is possible, even though we are to judge in the former manner, we have a tendency into the latter. There is only one who judges according to the latter meaning, and he is none other than Jesus Christ. In a sense, none of us, men, are to judge in the latter meaning, at least not currently. In the future, some of us would, when we judge angels and even the world with Jesus Christ (1 Cor 6:2-3). Although one can, at times, say that, when Scripture indicated that we are not to judge (krino), it was asking that we do not judge in the latter manner, but to regard all instances as such, would be inappropriate. As an example, if we look at Matt 7:1 and Luke 6:37a, we will find, it will lead to an illogical position:

"Do not judge {krino}, or you too will be judged {krino}.(Matt 7:1). “Do not judge {krino}, and you will not be judged {krino) (Luke 6:37a).

If we do not judge in the latter meaning above (“play God”, as some may say it), it means we will not be judged by God? It cannot be, all of us will be judged (krino) by God, regardless.

In my view, therefore, while we bear in mind we are not to try {not that we really could} to judge in the latter meaning above, the word “judge” (krino) can be considered with the usual meaning that we commonly know and use: to judge should include the examination of a case, and the passing of opinion (judgment) thereof; it may include the giving out of the penalty, which we commonly take it under a separate word, sentencing. I do not think judging in Scripture excludes sentencing. It can include the sentencing element as well. Of course, often times, in our daily lives, we exclude the sentencing part, in our discernments or judgments; we only needed to come to a conclusion of whether something is right or wrong (usually with the intention of whether or not, we are to do a thing).

Discernment and sound judgment
This brings me to another word, discernment. What is discernment? I read this in Proverbs 3:21 –“My son, preserve sound judgment and discernment, do not let them out of your sight;”

From here, and from my research from dictionaries, I conclude that discernment and judgment are quite separate. You can have a judgment without discernment, but you need discernment for a sound judgment. In this manner, as a noun, we can understand that discernment is the acuteness of understanding and judgment, or the keenness of understanding, perception or insight. As a verb or action word, it is the act or process of exercising the keenness of insight or acuteness of understanding. Because discernment includes acuteness, being penetrating, and shrewdness, SOUND judgment and discernment are quite synonymous, but NOT MERE judgment and discernment.

In the dictionary.com, when explaining what discernment included, acuteness, being penetrating and shrewdness are given these meanings: "ACUTE, PENETRATING, SHREWD imply a keenness of understanding, perception, or insight. ACUTE suggests particularly a clearness of perception and a realization of related meanings. PENETRATING adds the idea of depth of perception and a realization of implications. SHREWD adds the idea of knowing how to apply practically. Because discernment includes acuteness, being penetrating, and shrewdness, SOUND judgment and discernment are quite synonymous, but NOT MERE judgment and discernment."

And there is the thing called wisdom
Of course, the highest level word is the word, “wisdom”. We read in 1 Kings 3:11-12 of what King Solomon asked of God, and how God was pleased to give:

11 So God said to him {Solomon}, "Since you have asked for this and not for long life or wealth for yourself, nor have asked for the death of your enemies but for discernment in administering justice, 12 I will do what you have asked. I will give you a wise and discerning heart, so that there will never have been anyone like you, nor will there ever be. 13 Moreover, I will give you what you have not asked for—both riches and honor—so that in your lifetime you will have no equal among kings. (1 Kings 3:11-13)

When you have wisdom, you will exercise discernment, and you will arrive at sound judgment.

No, I do not think God was saying do not judge at all
Clearly, just from the above, one must see that it cannot be that God implied that we are not to judge at all. The very giving of wisdom is so that one can exercise discernment. And the purposes of exercising discernments include arriving to a sound judgment. You may think that I quoted King Solomon, and therefore, we, commoners, are being excluded, but you can read in James 1:5 that the Apostle James said that those (we) who lacked wisdom, they (we) are to ask from God, and God will give it to ALL generously, without finding fault.

Furthermore, God is never abhorring sound judgments. Proverbs 3:21, in fact, exhorts us to preserve sound judgment …., do not let them out of your sight. “Do not let them out of your sight” does not mean you are to make sure a certain sentencing is being carried out. It means you are always to be arriving at a SOUND judgment (which means that you are always to exercise discernment). If you are to be always arriving at a sound judgment, it implies that you are always to be judging (and always to be exercising discernment). If you do not judge, there will be no judgment, and there would not be any sound judgment, will there? In fact, no judgment often is judgment, and often, poor judgment, because there was no exercise of discernment – because you just left a matter be.

People’s New Testament’s commentary
The Bible commentators for the People’s New Testament, although in less encompassing manner, nevertheless are pointing to Jesus’ words being not targeted at forbiddance of judgments. These are written of these Matthews verses:

(1) He {Jesus} does not prohibit the civil judgment of the courts upon evil doers, for this is approved throughout the whole Bible.

(2) He does not prohibit the judgment of the church, through its officers, upon those who walk disorderly, for both he {Jesus} and the apostles have enjoined this.

(3) He does not forbid those private judgments that we are compelled to form the wrong-doers, for he himself tell us that we are to judge men by their fruits. (See Mt 7:15-20.) {the passage talked about recognition, rather than judgment but if one argues that one exercises judgment in recognition, then it is also judgment at work. But my own belief is that beyond recognition, we got to be careful about judging people’s fruitfulness based on circumstances known to us. You will understand my reservation, later in the article}

The Apostle Paul also did not bar all judgments
The Apostle Paul distinguished between what should be and what should not be judged, and how we are to judge, rather than giving a blanket disapproval of all judgments. A sample of verses of Paul will serve to illustrate this, but to go in-depth, would require separate articles:

What business is it of mine {Apostle Paul} to judge {krino} those outside the church? Are you not to judge {krino} those inside? (1 Cor 5:12)

Do you not know that the saints {believers} will judge {krino} the world? And if you are to judge {krino} the world, are you not competent to judge {kritērion, similar in meaning to krino, preside over} trivial cases? (1 Cor 6:2)

Do you not know that we will judge {krino} angels? How much more the things of this life! (1 Cor 6:3)

But if we judged {diakrino: self-examine and contend with} ourselves, we would not come under judgment {krino}. (1 Cor 11:31)

When we are judged {krino} by the Lord, we are being disciplined so that we will not be condemned with the world (1 Cor 11:32)

I care very little if I am judged {anakrino} by you or by any human court; indeed, I do not even judge {anakrino} myself. My conscience is clear, but that does not make me innocent. It is the Lord who judges {anakrino} me. Therefore judge {krino} nothing before the appointed time; wait till the Lord comes. He will bring to light what is hidden in darkness and will expose the motives of men’s hearts. At that time each will receive his praise from God (1 Cor 4:3-5).

Some other teachings by the Apostle Paul have been covered in this article itself, including Romans 2:4 and Romans 14:4 (see section on “How to judge”).

So what did Jesus mean to say?
So, what exactly was Jesus trying to say with those words in Matt 7:1-5; to judge, or not to judge, or what? This is what I believe Jesus was trying to say: The overall spirit of this teaching of Jesus is that one should not be self-righteous. More particularly, one should not be self-righteous when judging.

Judging must be done based on the righteousness of God, no matter how obscurely it may appear to some (and that was why Solomon asked for discernment for justice administration, we need godly wisdom to administer justice in manner pleasing to God. And God said if we do not have it, ask and He will give it {James 1:5}.)

Simple definition of SELF-righteousness is this: being confident of one's own righteousness, esp. when smugly (contentedly confident of one's ability, superiority, or correctness; complacently) moralistic and intolerant of the opinions and behavior of others.

It is best not to look at Matt 7:1-2 in isolation; if you must do so, in my opinion, one should regard it as an expression of a truth by Jesus. And that truth, in my view, is: God does judge us on how we judge; in the same manner we judge others, we will be judged, and with the measure we use, it will be measured back to us.

It is when one looks at Matt 7:1-5 in totality that one can come to the conclusion that Jesus was warning about judging based on self-righteousness. It is precisely because we have to judge that Jesus said to check ourselves first before we try to examine another. Jesus was saying self-righteous people are complacent; in terms of the metaphor used, they pay no attention to the plank in their own eyes, yet they look at the speck in another brother’s eyes. So, Jesus said not to be a hypocrite, do not be complacent; remove first the plank from our own eyes before we try to remove the speck from a brother’s eyes. In other words, judge ourselves first, before we judge others. Indeed we need to judge ourselves so that we would not come under judgment (1 Cor 1:31, even though this passage is on self-examination on taking Holy Communion, it is applicable nevertheless {The Apostle Paul did say, he did not even judge himself, but that was because he was living his life according to the Spirit; he was led by the Spirit. To judge himself was to judge the Spirit, that he would not do, but even then, he advised against being presumptuous}.)

How to judge
Of course, righteousness of God is a big phrase. Practically, what are we to do or not to do, in judging? Below are some of my views:

1. Do not be rash. Avoid judging without full examination of charges. Exercise discernment (Proverbs 3:21), bearing in mind that discernment is the process of arriving at a sound judgment.

2. We should not judge by mere appearance (John 7:24).

3. Be merciful. Judgment should be tempered with mercy (James 2:13)

4. Avoid a spirit of fault-finding or censorious judgments. Remember for the measure you use, it will be measured back to you (Matt 7:2). You may not have many faults in a particular area, but that does not mean that you do not have any in some other areas. What are censorious judgments? In Dictionary.com, censorious means severely critical; faultfinding; carping {fussy or petulant (impatient irritation) faultfinding; querulous (full of complaints)}

5. You may need to abstain if you have a vested interest. Your judgment might be biased or you may, in fact, find yourself being a hypocrite.

6. Do not think more highly of yourself than you should. Do not be caught in blind leading the blind (Luke 6:39-40, concerning this same topic; also Romans 12:3)

7. Avoid condemnation (Luke 6:37). Condemnation actually is a very strong word. Legalistically used, it means damnation to death, especially in olden usage. It also means unfit, undeserving, incorrigible, beyond reform, hopeless, incurable. Even God rarely condemned, please do not do that as far as possible. Judgment does not necessarily mean no sentencing, but avoid condemnation.

8. As far as it is up to you, forgive (Luke 6:37c). Parable of the Unmerciful Servant (Matt 18:23-35) illustrated un-forgiveness can be equated to wickedness, and are abhorred by God, and God’s wrath can even be meted out currently (in present life).

9. Embrace the spirit of giving (Luke 6:38). God is a “G”, G for Giver. Satan is also a “G”, G for Glutton. Choose, be a son of God or son of perdition.

10. Do not frame an innocent. This is unjust judgment. This is wickedness; abhorred by God. Those who practice wickedness can even face God’s wrath being meted out currently (in present life).

11. Desire and learn the ways of God. “….. but everyone who is fully trained will be like his teacher” (Luke 6:40). If we want to judge based on God’s righteousness, we must desire and learn the ways of God.

12. Ask God for wisdom (James 1:5 - If any of you lacks wisdom, he should ask God, who gives generously to all without finding fault, and it will be given to him.).

13. Follow the Royal Law – Love your neighbor as yourself (James 2:8). Also, do not do unto others, what you do not want others to do unto you. Rather do unto others, what you would like others to do unto you (Matt 7:12)

14. Be involved when you should (but try not to be a busybody). The way I crafted the preceding phrase is done intentionally, although Matt 7:1 or the parallel verse in Luke, Luke 6:37a perhaps, was tilted more to a call to be a less of a busybody. The reason for the emphasis for the front portion is because of the increasing complacency of Christians despite increasing depravity of society. Proverbs 3:21 has to be emphasized more. If Christians couldn’t care less, and refuse to do their part by the exercising of sound judgments to influence society, society will be overtaken by values contrary to the righteousness of God. If we all abdicate, guess who will be judging?

Concerning the parallel verse in Luke, Luke 6:37, especially the first part, “Do not judge, and you will not be judged”, I believe we should not take it to mean if we do not judge at all (which is impossible), we will not be judged. If for nothing else, you will be judged by God as a useless fool because you have not used any of the faculties He has given you as a man. I believe people should interpret it like how I said of Matt 7:1-2. At most, taken alone, I can accept that if something is not our fight (not everything is our fight, and I do not think God holds us to everything that happens or does not happen in this world), we should leave it, not judge it, i.e. do not be a busybody and get yourself into a situation that at the end of the day, you need to face God’s judgment on you, concerning the matter. But remember what I said about Christians being complacent. I believe for many of us, we have to watch that (complacency) more. For those still not convinced, there is such a thing as a sin of omission as opposed to the familiar, sin of commission.

15. Refrain, when it comes to service for God. The Apostle Paul pointed out that in the area of the quantity and quality of services we do in serving God, or the extensiveness of one’s contribution thereof, or even, whether we are really designated by God to serve in certain areas, we should exercise restraint in judgments. Paul spoke that God is the master and because we, the servants, are doing his biddings, only He has the full pictures of what He wants us, individually, to do, whether we fall short of His expectations or not. It is not so easy for outsiders to judge and it is best we do not judge although people in leadership positions inevitably have to assess the performances of the people under their charge, like in the church settings, of the Senior Pastor having to assess the performances of the people working in the church. In Romans 14:4, we read this:

Who are you to judge someone else's servant? To his own master he stands or falls. And he will stand, for the Lord is able to make him stand. (Romans 14:4).

Even in the church setting, ultimately the Big Boss is not the senior pastor but God.

16. Concerning disputable matters. In disputable matters, the position tends to be closer to that for service for God; we should try to refrain from judging. I advise putting our position across if it does not lead to quarreling (the Apostle Paul advised against quarrelling), but I would not be hung-up that the person must accept my views. In disputable matters, even if we think we are right, we should try to see it in the manner said by the Apostle Paul, accept him whose faith is weak; we were once there, too! Also, some matters are peripherals, like matters of eating and drinking, per se. I also believe that sometimes, one may not agree with a point of view now, in the future, through the conviction of the Holy Spirit, as the person grows in the Lord, he may change his viewpoint. In such a situation, adopt the same attitude as that called for concerning looking at the services of servants of God, who are we to judge someone else’s servant? To his own master he stands or falls. If his master allows him to stand, who are we to question that?

So, in a matter that strictly does not involve or implicate others (it would be different if it harms or stumbles another), all we can do is to instruct, gently wherever possible, and if that person does not want to listen, especially if he is an adult, we should let it go. If you still feel you want to do something, intercede for him (on your own, not with him, perhaps). It is not our fight; to his master he stands or falls. If he stands because his Lord makes him stand, who are we to judge?

17. Concerning false teaching. While at times, it is not clear-cut whether or not, a particular teaching is erroneous, meaning it can be a disputable matter that should be handled as said above, but at other times, if the teaching is concerning core theology of the faith and is heretic or apostate, we are to speak against such teaching. It is just not right in such a scenario to hide under “Do not judge”. The Apostle Paul did, although the word, “judge” was not used, exhort believers to “judge” if particular teaching was true (Acts 17:11, in praise of the Bereans). It is first of all, for our own good, and secondly, we should not let wolves in sheepskin to come into the pen and stumble others; though of course, we are to correct gently if possible, without quarrel. False teachings are going to be thing to be contended with (2 Tim 4:3), but Scripture did not exhort us to do nothing.

18. Respect God’s richness of kindness, tolerance, and patience. God’s long-suffering is intended that people are given time and opportunities to repent. We ourselves are included, meaning if we had not seen the wrath of God meted out against us, it does not mean that we are necessarily above others, and that we can judge others in self-righteousness (Romans 2:4)

19. Remember, ultimately God is the Judge, and the final verdict belongs to God, and everything is final only on Judgment Day, or when God said it is final.

Conclusion!
As a conclusion, I believe God did not say we are not to judge at all. But we are NOT to judge in self-righteousness. We are to judge ourselves first before we judge others. In matter of strictly between the master (the Lord), and the servant, i.e. in connection with matter of services for God or disputable matters, it is best not to be too judgmental.



Anthony Chia, high.expressions – Lord, I have a long way to go. You know I am not trying to judge but to gently instruct; may I always remember that teachers of the Word (not that I can regard myself as a teacher) are judged more strictly according to your Word in James 3:1. Forgive me, Lord where I have over-stepped the line, and may you lead me in this area.

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Judges series - Judges 21 - Levite and His concubine (final part)

The way to read this article is that the orange underlined texts are the verses of the Bible (NIV, unless otherwise stated). The black texts following the Bible verses (and enclosed by square brackets) are my commentaries. At the end of these Bible texts and commentaries, I have inserted a section on "Points to take note/What we have learnt/can learn".
{For full listing of all articles in this series, click here}

Judges 21

[A recap of the story thus far, started from Judges 19 - [In this story, a Levite in the Ephraim hill country took a concubine from Bethlehem, Judah. The concubine was unfaithful, and afterward, had left home and gone back to her father’s house in Bethlehem. The Levite went to fetch her back, and the way back, when it was late, they decided to spend the night in Gibeah, a city, controlled by the Benjamin tribe. An old man, probably a fellow Israelite, extended hospitality to the couple. In the night, while everyone was inside the house, some wicked men of the city came to the door, demanding the Levite be given over to them to have sex, sodomy! The old man said that, that would be a vile and disgraceful thing to do, and countered, offering to give his own virgin daughter and the Levite’s concubine to the men, but the men refused. The Levite took his concubine and gave her to the men outside. The men raped and abused the Levite’s concubine until the next morning, and she died. Both the old man, and the Levite did nothing until the next morning! The Levite took the body and went back to his own home. On arrival, he cut up the body into 12 parts, and had them sent to the tribes of Israel, all over the place.

When the Israelites received the parts of the Levite’s concubine, they gathered before God in a place called Mizpah. The Levite explained the tragedy to the crowd gathered. He said it was the men of Gibeah who did the hideous act. He, of course, did not say he sent his concubine out, to save his own skin. The crowd decided in one accord that they would form an army and go against the city of Gibeah, a city controlled by the Benjamin Tribe of Israel. After a series of battles, in the end, the Benjamites lost, with only 600 men left, holed up in the desert rock at Rimmon. In addition, the men of Israel went to all the towns of the Benjamites, killed everything and set them on fire. Nothing was left of the Benjamin Tribe except the 600 men at Rimmon.]

Wives for the Benjamites

1 The men of Israel had taken an oath at Mizpah: "Not one of us will give his daughter in marriage to a Benjamite." [It was not clearly stated when this oath was taken. I tended to agree with some who said that this oath was taken at the time the Israelites gathered before the LORD at Mizpah to hear out the Levite’s case, before the battle against the Benjamites (Judges 20:1). I guessed on hearing the atrocity that happened on Benjamite soil, the Israelites vowed not to give their daughters in marriage to the Benjamites.

It was no big deal at the time that they were taken; nevertheless it was a vow before the LORD. And it became a big deal, because all the women of the Benjamin tribe had been killed. And there were only 600 men holed up in the rock in the desert. Implication: one of 12 tribes of Israel might perish!]
2 The people went to Bethel, where they sat before God until evening, raising their voices and weeping bitterly. 3 "O LORD, the God of Israel," they cried, "why has this happened to Israel? Why should one tribe be missing from Israel today?" [They realized the seriousness of what they did: firstly, the vow they made in verse 1, and secondly, that they went into all the towns of the Benjamites, killed everything (including all the women), and burnt down all the towns.

The LORD’s anger was on the Benjamites; if you agree with me, it was because of their failure to care for the Lord’s tribe (Levi) and arrogance, but even so, I believe the LORD did not intend the Israelites to go back to the towns of the Benjamites and wiped off everyone. When the LORD said to wipe out the heathens staying in the land as they conquered the land, they disobeyed, but now they would wipe out an entire Israelite tribe! It was an over-kill!]
4 Early the next day the people built an altar and presented burnt offerings and fellowship offerings. 5 Then the Israelites asked, "Who from all the tribes of Israel has failed to assemble before the LORD ?" For they had taken a solemn oath that anyone who failed to assemble before the LORD at Mizpah should certainly be put to death. [Some commentators talked about the Israelites not inquiring of the LORD before deciding to war against the Benjamites, or that such huge gathering of the Israelite fighting men were really not needed if the Israelites had inquired of the LORD; I think they were not correct.

In the first place, it was their practice to gather together before the LORD. The LORD gave instructions to Moses, including the use of trumpets in calling for assembly of all people or just the elders of the community. I believe during this period, there was an understanding that they would gather at Mizpah for such gatherings. If you go back to Judges 10, before a war with the Ammonites, the Israelites gathered at Mizpah, too, with the all the fighting men.

The Israelites did gather before the LORD (Judges 20:1), they even made a vow (Judges 21:1), and correctly, all the tribes from all towns had to be present. When the Benjamites, probably did not turn up in the first instance, were subsequently asked to answer to the accusation, which they just did not bother; that I believe, resulted in the infuriation of the people, as well as the LORD.

It must be understood that by then, as opposed to Moses’ time, the Israelites were scattered over many towns in the land, not a blowing of the trumpet would do the trick of having everyone come running to the square. This time, because of the receipt of body parts of the Levite’s concubine, an assembly was called to address the grievance of the Levite – all tribal representatives from all the towns must be present.]
6 Now the Israelites grieved for their brothers, the Benjamites. "Today one tribe is cut off from Israel," they said. 7 "How can we provide wives for those who are left, since we have taken an oath by the LORD not to give them any of our daughters in marriage?" 8 Then they asked, "Which one of the tribes of Israel failed to assemble before the LORD at Mizpah?" They discovered that no one from Jabesh Gilead had come to the camp for the assembly. 9 For when they counted the people, they found that none of the people of Jabesh Gilead were there. [What do you know; the representatives from Jabesh Gilead did not turn up! We have previously, in chapter 5, verse 17, came across these Gilead men. Remember, there I said, I believe they were Manassites (men of Manasseh). I believe some commentators were wrong to say that these men were uncircumcised heathens, some of them may not be pure blood but if they were circumcised they were counted as part of the tribes (there were really much mix-bloods because of the disobedience of the Israelites.). If they were uncircumcised heathens, they would not be required to come to the assembly. The fact that they were required to come, they were part of the Manasseh tribe; the status was probably a clan. In fact, later we will read that their women were taken for provision of wives to the Benjamites. If they were uncircumcised heathens, they would not qualify.]
10 So the assembly sent twelve thousand fighting men with instructions to go to Jabesh Gilead and put to the sword those living there, including the women and children. 11 "This is what you are to do," they said. "Kill every male and every woman who is not a virgin." 12 They found among the people living in Jabesh Gilead four hundred young women who had never slept with a man, and they took them to the camp at Shiloh in Canaan. [A terrible thing again happened – the Israelites killed their brothers of Jabesh Gilead, and took all the virgin women (400 in all) to Shiloh. Luckily, it was only the Manassites of Jabesh Gilead clan who got killed, and not the entire Manassite tribe. Probably, most of the Jabesh Gilead clan of that time got killed. But this Jabesh Gilead, as a people, did survive, and we would read of them in the subsequent time, in the period of King Saul’s reign.]
13 Then the whole assembly sent an offer of peace to the Benjamites at the rock of Rimmon. 14 So the Benjamites returned at that time and were given the women of Jabesh Gilead who had been spared. But there were not enough for all of them. [The Israelites made peace with the Benjamite remnants at Rimmon, and gave them the 400 women of Jabesh Gilead. Not enough! 600 men but 400 women!]
15 The people grieved for Benjamin, because the LORD had made a gap in the tribes of Israel. 16 And the elders of the assembly said, "With the women of Benjamin destroyed, how shall we provide wives for the men who are left? 17 The Benjamite survivors must have heirs," they said, "so that a tribe of Israel will not be wiped out. 18 We can't give them our daughters as wives, since we Israelites have taken this oath: 'Cursed be anyone who gives a wife to a Benjamite.' 19 But look, there is the annual festival of the LORD in Shiloh, to the north of Bethel, and east of the road that goes from Bethel to Shechem, and to the south of Lebonah."
20 So they instructed the Benjamites, saying, "Go and hide in the vineyards 21 and watch. When the girls of Shiloh come out to join in the dancing, then rush from the vineyards and each of you seize a wife from the girls of Shiloh and go to the land of Benjamin. 22 When their fathers or brothers complain to us, we will say to them, 'Do us a kindness by helping them, because we did not get wives for them during the war, and you are innocent, since you did not give your daughters to them.' " 23 So that is what the Benjamites did. While the girls were dancing, each man caught one and carried her off to be his wife. Then they returned to their inheritance and rebuilt the towns and settled in them. [Another terrible thing! To get the balance of 200 women, the Israelites decided that the Benjamites should abduct Shiloh girls. The Israelites, including the elders (verse 16), planned deception – when the fathers or brothers complained about their missing girls, they (the Israelites, maybe, even the elders) would pacify them by saying it was alright, that they should take their loss of their girls as an act of kindness (to the Benjamites), and that they need not worry about the curse on them, claiming that no vows were broken since the girls were not given, they were abducted! So preposterous! But it happened.

Some Bible commentators said that the girls of Shiloh were referring to girls who followed the men (their fathers or brothers) to the annual festival of the LORD held in Shiloh. They may not be entirely correct. Shiloh is the Levitical city of the Israelites. It was the center of Israelite worship. What does that tell us, it was a city of the Levites – many Levitical families lived here because the Levite men helped in the administration of the Tabernacle. The Tabernacle, together with the Ark of Covenant was parked there after the Israelites entered the Promised Land (The Ark remained in the Tabernacle at Shiloh until it was removed to the battlefield at Aphek, and from there, lost to the Philistines. After that, the Philistines also attacked Shiloh but the Tabernacle was successfully moved to Gibeon, where it stayed until the time of King Solomon who transferred the Tabernacle to the First Temple of Jerusalem (aka Solomon Temple) which he built.). What I am saying is that, most, if not all the girls (200) taken by the Benjamites were Levite girls.]
24 At that time the Israelites left that place and went home to their tribes and clans, each to his own inheritance.
25 In those days Israel had no king; everyone did as he saw fit.
[Like I said at the outset, these last chapters, especially the last 3, of the Book of Judges, are the most difficult ones (even scholarly commentators had problems). I believe I have addressed some of lack in the understanding of the events here, but there are still areas which we really aren’t sure what to made of the narrations given.

Let me recap and draw some conclusions and put up some posers, even as we end this study of the Book of Judges on this most difficult section which all started with a Levite and his concubine:

A certain Levite sojourned in the Ephraim country, took a concubine which became unfaithful, and went back to her father’s house. The Levite went to the father-in-law’s house with the intention of taking her back home.

On the way, they stopped at a Benjamite town, Gibeah. No one took them in, from the public square, for the night except an old man. In the night, some uncircumcised heathens who were scum of the city came to the old man’s house demanding to have the Levite man for sodomy. The old man’s answer to the scum was similar to that of Lot, the nephew of Abraham at the eve of the destruction of Sodom and Gomorrah by God – to give to the scum, the women of the house (to save their own skins!). The Levite, who obviously was in agreement with the thinking of the old man, eventually gave his concubine to the scum who violated her until dawn. The old man and Levite, both, did nothing more, and the next morning, the concubine was found dead at the doorstep of the house.

The Levite took the body home, and in full view of the public, cut up the body of the concubine into 12 pieces. He sent the pieces to all the tribes of Israel. The Israelites called for an assembly at Mizpah before the LORD, to address the grievance of the Levite man – atrocity done to a Levite was a big issue as the Levites belonged to the LORD and that the LORD had specific instructions to the children of Israelites to take care of the Levites in their midst.

On hearing the atrocity happened on Benjamite soil, the Israelites vowed that they would not give their daughters in marriage to the Benjamites. Those who break the vow would be cursed. The Israelites were unanimous to attack the Benjamites if the latter did not hand over the culprits. The Benjamites, not only did not govern well their cities, in particular the morality of that town, Gibeah, allowing the scum of the town to do what they liked (sexual immoralities, including homo-sexual practices, sodomy – perhaps of the kind previously seen in the twin city of Sodom and Gomorrah which were destroyed by God), and therefore, were indirectly responsible for the atrocity suffered by the Levite man and his concubine.

Not only that they (the Benjamites) were not repentant of their complacency and failure to protect the Levites, they were offended by the hostility of the other tribes of Israel and decided not to answer to the accusation, and instead called up fighting men from all the Benjamin towns to Gibeah, preparing to fight the other tribes. Benjamites were mighty men of war but to go against the entire Israelite army was pride at work. The refusal of the Benjamites to answer the accusation angered the other tribes of Israel, and I believe, the LORD as well. I believe because the LORD viewed very seriously, the harm done to a Levite (Levite being belonging to God directly), the unrepentant stance of the Benjamites and their pride, thinking that they were mighty men of war and could pit against the army of God, He condoned the battles against the Benjamites.

The unfortunate event snowballed into a big matter, no longer a small matter of a man, in trying to save his own skin, allowed his concubine to be violated until death, and then still had the cheek to ask the entire Israelite community to address his grievance against an entire tribe. It led to war!

Indeed, the Benjamites were mighty men of war; in 2 rounds of fighting, even the men of Judah, the other tribe of mighty men of war of Israel, suffered the loss of 40,000 men at the hands of 25,700 Benjamites. Only in the third fight did God deliver the Benjamites into the hands of their brothers, fellow Israelites. 25,100 Benjamites fell in the third fight, the remaining 600 men escaped. It would have been all fine, and it would have been a quite easily accepted, conclusion to the matter – the Benjamites would have been taught the correct lesson; of course, at great cost on both sides, with many lives lost. But the problem was that it did not end there.

The Israelites went back to all the Benjamite towns and killed everything, and burnt the towns, leaving behind only 600 Benjamite men who had escaped during the battle earlier on, and were still holed up in the desert at the rock of Rimmon. So, the entire Benjamin tribe was left with only 600 men, with no women and children, giving rise to the certain demise of the tribe if nothing was to be done to provide women for the men to continue with the tribe. The other Israelite tribes had gone too far, and they realized it, at last too, and they began to consider what to do.

It dawned upon them that, the earlier assembly they had at Mizpah was not attended by the men from Jabesh Gilead, a town belonging to the Manasseh sub-tribe. It seemed that all the Israelites had previously vowed that if there was a call for an assembly, in keeping with the practices from of old, representatives from every Israelite town must be sent to the assembly. Failure to do so would incur death penalty for those who did not attend. We were not told why the men from Jabesh Gilead did not attend. Whether they were informed or not, we do not know. The Israelites decided to correct their wrong of killing all the women and children of the Benjamites, with another wrong, to kill the Gilead clan in Jabesh Gilead except the virgin women whom they would gave to the Benjamites as wives. The oath only said death to those who failed to assemble, not everyone of the town they represented! Yes, the Israelites went overboard a second time. I believe both the extreme actions of the Israelites were not sanctioned by the LORD, but it happened. You have to draw your own conclusions.

But that was not all. The Jabesh Gilead women were not enough; there were only 400 of them, whereas the remaining Benjamite men numbered 600. 200 short! And the Israelites still wanted to address this. So, they came up with this idea of having the remaining Benjamite men abduct Shiloh girls during the annual festival of the LORD celebrated in Shiloh, the levitical city of the Israelites, then. There was no mention of the LORD being consulted, or the sanctioning by the LORD. In fact, it was a wicked thing to do, in my opinion. It was a snare, a trap. Things of these sorts are detestable to God, especially, snares with intention to cause death or destruction to people – wicked. The elders would even be involved to deceive the fathers or brothers who would lose the girls.

Things to ponder:

1. I am of the view that, most, if not all, the girls (200 of them) were from the families of the Levites, staying and working there in the Levitical city, Shiloh. God did not sanction the abduction but why did God lift off his hand of protection for the girls?

2. Could it have been God, also, was not pleased with actions of the first Levite, who started this whole matter by sending his concubine out to the scum of the city of Gibeah?

3. If it were the case, wouldn’t it be unfair to the girls even though they came from Levite families?

4. If it were unfair to them, it was even more unfair for the many Benjamites, men, women or children who had died? Many men from the Judah tribe died also, fighting the Benjamites, not fair to them either!

5. Perhaps, the LORD was in this instance, looking at people groups collectively, the Benjamites, and the Levites (Are we responsible for the atrocities in our own cities? Can we say,”I did not do it. It got nothing to do with me, and I just did not want to be a busybody”? What if God punishes your city, how?).

6. Also, what about the rest of the Israelite tribes? They did no wrong in these events? Maybe, they would suffer separate punishments in later events, who know!

7. Sometimes, we just have to accept we do not have all the information or knowledge; neither can we know all the thoughts of God behind events, unless He chose to reveal them. I believe there are already some revelations here, for the rest, just accept them for the time being, until God reveals more, maybe, through another!

Often times, very simply, the culprit is the workings of the fallen world, bad things happened because we are living in a fallen world. God is light; in Him there is no darkness at all (1 John 1:5). It is the prerogative of God to punish when punishment is due, and it is not bad; holiness and righteousness of God have no meaning if there cannot be punishment. God acts for a good reason, even if that reason we do not know or can understand. Our role is to do our part (do not listen to those who preach there is no man’s part), and that includes not doing evil, and we are to try not to be outside of God’s hand of protection/blessings. We are to love God, and stay in His call so that Romans 8:28 will hold true for us.

Anthony Chia - And we know that in all things God works for the good of those who love him, who have been called according to his purpose (Rom 8:28).

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