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The Gospel Observer

June 29, 2025 / Tom Edwards

“Go therefore and make disciples of all the nations…teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age” (Matthew 28:19-20, NASB).
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Contents:

1) Leaving Room for Change (Kyle Pope)

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Leaving Room for Change

Kyle Pope

Visitors to modern-day Turkey can observe an unusual sight. Many concrete homes that are scattered throughout the country have metal rebar (the ridged steel rods used to reinforce concrete structures) protruding from the top of the houses. This is not due to damage or accident, but it is a deliberate choice made when constructing a house in order to allow for expansion should the homeowner wish to add on in the future.

In writing to the divided church of Corinth in his first epistle, the apostle Paul went to great lengths to stress that the apostles and prophets of the first century were not masters to be honored, but “servants of Christ and stewards of the mysteries of God” (1 Cor. 4:1, NKJV). As “stewards” God expected certain behavior on the part of these men. Paul taught, “it is required in stewards that one be found faithful” (1 Cor. 4:2). This faithfulness was not judged, defined, and determined by man. Paul explained, “with me it is a very small thing that I should be judged by you or by a human court” adding, “In fact, I do not even judge myself” (1 Cor. 4:3). What a remarkable statement! As an apostle he would later declare in this very epistle, “the things which I write to you are the commandments of the Lord” (1 Cor. 14:37); yet that did not mean he could not stumble. Even as an apostle he had to constantly examine his own behavior by the standard of God’s word to make certain that he was indeed “faithful.” He continued, “For I know nothing against myself, yet I am not justified by this; but He who judges me is the Lord” (1 Cor. 4:4).

There are few in Scripture who were as bold and confident as the apostle Paul. When Elymas the sorcerer withstood him, by the Holy Spirit he called him a “son of the devil” and “enemy of all righteousness” (Acts 13:10). When Ananias the high priest commanded men to strike him, he boldly told him, “God will strike you, you whitewashed wall!”(Acts 23:3). Paul even rebuked Peter, when he erred by withdrawing himself from social contact with Gentile Christians (see Gal. 2:11-21). Yet, coupled with this boldness was a humility that recognized even he could be wrong! Even though he could say late in his life “I have lived in all good conscience before God until this day” (Acts 23:1), Paul could look back and remember a time in his life when he had “persecuted the church” (1 Cor. 15:9; Gal. 1:13). So, he would acknowledge to the Corinthians although he knew nothing “against” himself it was God who was the judge of his behavior (1 Cor. 4:4).

We are not all as well-balanced as the apostle Paul. We often find it hard to be bold and stand strong for what we believe to be right while maintaining a humility that recognizes the possibility we could be wrong. We either present ourselves with arrogance, and over-confidence or become so timid that we are unwilling to stand-up for anything. How can we avoid such extremes?—By always conducting ourselves in a way that leaves room for change on our part and on the part of those with whom we interact. We must do this…

1. When Reaching a Conviction. The Bereans are set forth in Scripture as such a wonderful example. They did not simply accept every doctrine that was set before them. Instead, they “searched the Scriptures daily to find out whether these things were so” (Acts 17:11). This should be our attitude also! The apostle John commanded that we must not “believe every spirit but test the spirits, whether they are of God” (1 John 4:1). Only when we find that a doctrine or practice conforms to the teaching of Scripture should we accept it. So let’s say we have become convinced that we have rightly divided the word of truth (2 Tim. 2:15). What then? Does the searching stop? Paul taught that we should “test all things; hold fast what is good” (1 Thes. 5:21). We should never be so confident of our present condition that we are unwilling to continually test our convictions. Every Christian at one time was a soul lost in sin. Only by testing our lives by the pattern of Scripture can we make certain we are not deceiving ourselves about our present condition. We must also, however, leave room for change…

2. When Arguing Our Case. What must be our attitude when we reach a conviction about something? Do we become so sure of our convictions that we act with arrogance? In arguing our case with others, do we refuse to consider even the slightest possibility we could be wrong? The Bible teaches that Christians should not act with doubt. In discussing the eating of meats, while Paul taught the Divine revelation on the matter, he ended his discussion to the Romans with the bold declaration, “But he who doubts is condemned if he eats, because he does not eat from faith; for whatever is not from faith is sin” (Rom. 14:23). If I leave room for change in arguing some conviction, or acknowledge that I could be wrong, does that reflect timidity or doubt? Not necessarily! It can reflect prudence.

Before the Lord spoke to Saul of Tarsus on the road to Damascus, he had obviously studied the validity of the claims made by Christians about Jesus. He was convinced in his conviction that Jesus was a fraud. He said to King Agrippa years later, that at that time, “I myself thought I must do many things contrary to the name of Jesus of Nazareth” (Acts 26:9). What if Paul had been so convinced of his conviction, that even in the face of the miraculous blinding he received on the road, his pride prevented him from recognizing his error? The Holy Spirit teaches, “Pride goes before destruction, and a haughty spirit before a fall” (Prov. 16:18). If I become so proud of my understanding of Scripture that I am unwilling to continually test it, what happens if further study of God’s word shows I was wrong? If I don’t leave myself room to change when arguing passionately for some conviction, my pride might actually prevent me from ever being willing to acknowledge that I was wrong. Thankfully, Saul of Tarsus left himself room to change in spite of the personal humiliation and shame this surely brought to him. Finally, we must also leave room for change…

3. When Rebuking Error.We sometimes speak of someone being “backed into a corner.” What we mean by this is that circumstances have forced a person into a bad position with no good way out. When Paul addressed the disciplinary action the Corinthians had taken toward a brother in the church in Corinth he urged them after the man’s repentance, “to forgive and comfort him, lest perhaps such a one be swallowed up with too much sorrow” (2 Cor. 2:7). Paul acknowledges here that even efforts to confront sin and error, if approached with the wrong attitude can result in consequences that are counter-productive. Because of this danger, it shouldn’t surprise us that when Paul commanded the Galatians to “restore” the brother or sister who “is overtaken in any trespass” he commanded that they do so “with a spirit of gentleness” (Gal. 6:1a). He isn’t talking about a timidity that ignores sin. He is warning about attitudes that might constitute sin or lead to further sin. They were commanded to approach this “with a spirit of gentleness considering yourself lest you also be tempted” (Gal. 6:1b). This temptation could involve temptation to engage in the sin being rebuked, temptation that might arise from a negative reaction on the part of the one being rebuked, or even temptation to handle the encounter in a way that constitutes sin on the part of those bringing the rebuke.

It is true that sin and error must be rejected for one to be right with God, but what if a brother or sister approaches me about my error or sin in such a way that my pride is aroused? That doesn’t excuse my sin, but it may leave me with no good way to correct my error. When we rebuke those who are in error we want them to realize that they are wrong, but if we do this in a way that mocks them, belittles them, or assumes things about their motives or character that we are not in a position to know, we may well “back them into a corner.” If I am left with no honorable room to change without feeling abused or treated with disrespect, the very efforts to correct my wrong may actually provide a temptation to defend myself no matter what! In such a case, although I may actually be in the wrong, the one who rebuked me left me no room to change and my pride led me to accept anything other than the truth brought to me in such a harsh way.

Conclusion. This isn’t a “magic formula.” Sometimes even those approached with great gentleness rebel against the word of God and continue in error. Sometimes, we fall so in love with ideas we imagine in our hearts, that even when the word of God shows such things to be false we continue to passionately embrace them. Yet, for the “good and honest heart” (Luke 8:15, LO) who leaves room for change in his own life and in the lives of those he encounters, like that rough rebar sticking out of the concrete walls of homes in Turkey, he allows himself room to grow and build his life continually on the sound teaching of God’s word.

— Via Faithful Sayings, Issue 17.35, September 6, 2015

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The Steps That Lead to Eternal Salvation

1) Hear the gospel — for that is how faith comes (Rom. 10:17; John 20:30-31).

2) Believe in the deity of Jesus Christ, the Son of God (John 8:24; John 3:18).

3) Repent of sins. For every accountable person has sinned (Romans 3:23; Romans 3:10), which causes one to be spiritually dead (Ephesians 2:1) and separated from God (Isaiah 59:1-2; Romans 6:23). Therefore, repentance of sin is necessary (Luke 13:5; Acts 17:30). For whether the sin seems great or small, there will still be the same penalty for either (Matt. 12:36-37; 2 Cor. 5:10) — and even for a lie (Rev. 21:8).

4) Confess faith in Christ (Rom. 10:9-10; Acts 8:36-38).

5) Be baptized in water for the remission of sins (Mark 16:16; Acts 2:38; 22:16; 1 Pet. 3:21). This is the final step that puts one into Christ (Gal. 3:26-27). For from that baptism, one is then raised as a new creature (2 Cor. 5:17), having all sins forgiven and beginning a new life as a Christian (Rom. 6:3-4). For the one being baptized does so “through faith in the working of God” (Col. 2:12). In other words, believing that God will keep His word and forgive after one submits to these necessary steps. And now as a Christian, we then need to…

6) Continue in the faith by living for the Lord; for, if not, salvation can be lost (Matt. 24:13; Heb. 10:36-39; Rev. 2:10; 2 Pet. 2:20-22).
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Tebeau Street
CHURCH OF CHRIST
1402 Tebeau Street, Waycross, GA 31501

Sunday: 9 a.m. Bible Classes and 10 a.m. Worship Service
Wednesday (all but the first): 7 p.m. Bible Classes
First Wednesday of the month: 7 p.m. Congregational Song Service (about 45 minutes of singing, followed by a short talk)

evangelist/editor: Tom Edwards (912) 281-9917
Tom@ThomasTEdwards.com

https://thomastedwards.com/go/all.htm (This is a link to the older version of the Gospel Observer website, but with bulletins going back to March 4, 1990.)

The Gospel Observer

June 22, 2025 / Tom Edwards

Contents:

1) “Made Like His Brethren” (Kyle Pope)

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“Made Like His Brethren”

Kyle Pope

In Shakespeare’s Henry the Fifth king Henry disguises himself before battle and goes among his people. While the people don’t realize who he is, he speaks to them about himself saying: “…I think the King is but a man, as I am. The violet smells to him as it doth to me, the element shows to him as it doth to me, all his senses have but human condition” (IV.i.105-108). The second chapter of the book of Hebrews tells us about a time when the King walked among us; a time when His senses felt the “human condition.”

To a generation, like our own, that was fascinated with angels (see Colossians 2:18), the Hebrew writer begins the book by showing that Jesus was superior to angelic beings (1:5-13). While those divine messengers had carried the oracles of God (1:14-2:4), man was the focus of His plan of salvation (2:5-8). The writer offers as proof of this the fact that Jesus Himself, did not become like the angels, but “lower than the angels” in order to “taste death for everyone” (2:9 NKJV). The writer brings out four facts about this that serve as recurring themes throughout the book:

I. Perfection through suffering (2:10). The writer tells us that Jesus, the Author of salvation, was made “perfect through suffering” (2:10c). Jesus was not immune to pain. He was not sheltered from the harshness of the human condition. His humanity allowed Him to feel what it was like to suffer while “being tempted” (2:18). This put Him in a position to “sympathize with our weaknesses” (4:15). The perfecting to which the Hebrew writer refers was not the attaining of flawlessness; Jesus already possessed that. Rather, it was the completion of the task which made Him a worthy High Priest. The Greek lawmaker Solon once said, “you must learn to obey before you command” (Diogenes Laertius, i. 60.6). While Jesus did not have to experience human suffering to become worthy of the right to command, having done so He more than deserved to be“crowned with glory and honor” (2:9b). The writer declared later: “though He was a Son, yet He learned obedience by the things that He suffered” (5:8).

II. Unity with those sanctified (2:11-13). The word hagiazō, translated “sanctified” means, “to separate from profane things and dedicate to God” (Thayer). In most cases the one who sanctified something was distinct from that which was sanctified. An owner of a flock or herd dedicated the first-born from the sheep or cattle to God (Deuteronomy 15:19). The owner of a field dedicated it to the Lord (Leviticus 27:22). God set apart for Himself the Sabbath (Exodus 31:13a), the priests (Exodus 30:30) and the Israelites (Exodus 31:13b). Christ’s humanity accomplished something quite different. In “bringing many sons to glory” (2:10b) through the gospel, He set them apart in sanctification to God. He did this while sharing their humanity. The writer tells us,“both He who sanctifies and those who are sanctified are one” (2:11a).

This oneness with the sanctified effects both mankind and Jesus Himself. The writer tells us because of unity with the sanctified, “He is not ashamed to call them brethren” (2:11b). While Christians certainly can bring Christ shame through sin (6:6), His humanity made our own adoption as sons possible. We are not illegitimate children. We are not the “black sheep” of the family. Because of who Jesus is He, the Son of the ruler of heaven, need not be embarrassed to acknowledge us as family. What a beautiful statement the writer recounts from Psalm 22:22, “I will declare Your name to My brethren.” John, centuries after the Psalmist, declared “what manner of love the Father has bestowed on us, that we should be called children of God” (I John 3:1). As children of the same Father, what love the Father has bestowed upon us that we and His Son Jesus are called “brethren!”

III. Shared flesh and blood (2:14-15). Before the gnostic heresies that denied that Deity could become flesh; before the unauthorized church councils that sought to creedalize, rationalize and encapsulate the humanity of Christ; before the false doctrine of original sin forced theologians to claim that Christ’s humanity was in some way distinct from the rest of Adam’s seed; the Hebrew writer declared simply, “as the children have partaken of flesh and blood, He Himself likewise shared in the same” (Hebrews 2:14a). The word translated “partaken” (“share” NASB) is the word koinoneō, the verb form of the familiar noun koinonia, translated “fellowship” or “communion” in most translations. The word translated “share” (“took part” KJV) is the word metechō which combines the prefix meta meaning “with” and the verb echō meaning “to have.” Jesus participated with us in humanity. He had, together with us, flesh and blood. He was “in all things” made like His brethren (2:17).

Jesus’ sharing our flesh and blood was important for a number of reasons. First, as noted above, this fellowship with us in a fleshly body made Him fit to command those who are flesh. Second, without a shared human nature, kinship with humanity could not be fully realized. We wouldn’t be His brethren. Yet, the Hebrew writer points out a third thing that demanded shared humanity: the destruction (2:14b), release (2:15a) and liberation from bondage to death (2:15b). Three times in the Old Testament we find the simple assertion that God is“not a man” (Numbers 23:19; I Samuel 15:29; Job 9:32). The Hebrew writer will remind us later “it is appointed for men to die” (9:27). God could not have simply taken away man’s subjection to death without compromising His own holiness. Only when God in the flesh chose to “lay down” His life and then “take it again” (John 10:17,18) could the justice and mercy of Deity be satisfied, and bondage to death be overcome. In doing this, Jesus became a “merciful and faithful High Priest in things pertaining to God” (2:17b).

IV. Aid to the seed of Abraham (2:16-18). Near the end of chapter two the writer makes one final point which demonstrates Christ’s superiority to angels and His focus on human salvation. He writes, “He does not give aid to angels, but He does give aid to the seed of Abraham” (2:16). God gave Abraham the promise, “in your seed all the nations of the earth shall be blessed, because you have obeyed My voice” (Genesis 22:18). In the New Testament we learn that this promise pointed directly to the coming of Jesus (Galatians 3:16) and indirectly to those who would have faith in Jesus (Galatians 3:29). A Christian is of the “seed of Abraham” because they have a kinship of faith. The Hebrew writer shows us that Jesus’ humanity enables Him to “give aid” to the children of Abraham. The primary way that Jesus does this is in His capacity as our High Priest. In His death Jesus was “offered once to bear the sins of many” (9:28), but this did not end His efforts on behalf of mankind. The Hebrew writer tells us that Jesus “ever lives to make intercession” for His people (7:25). In this capacity Jesus’ humanity is of great importance to us. An advocate who knows nothing about the problems, circumstances, pains and trials of the one he represents is in a poor position to stand before the judge on behalf of that person. On the other hand, a mediator who has shared common experiences with their client brings to their representation a passion, empathy and awareness which can affect the outcome of judgment.

In addition to this, the Hebrew writer suggests that Jesus can offer aid “to those who are tempted” (2:18). Paul told the Corinthians that God will not allow us to be tempted beyond what “we are able, but with the temptation will also make the way of escape” (I Corinthians 10:13). This tells us something about the expectations of God. He is not going to ask anything of us that we do not have the ability to do. It also tells us something about the oversight of God. In His providential care for us, He will not allow life circumstances to place tempting situations before us which cannot be overcome. If we place such temptations before ourselves it is our fault, not God’s. The fact that Jesus has experienced being tempted “in all points as we are, yet without sin” (4:14) allows Deity to have an even greater awareness of what temptations pose the greatest dangers to us.

V. Giving More Earnest Heed (2:1-4). The great beauty of the Hebrew writer’s encouragements to us is the fact that they are more than simply theological dissertations. There are very practical considerations that these truths should motivate. Chapter two begins with the words, “Therefore we must give the more earnest heed to the things we have heard, lest we drift away” (2:1). All that Jesus has done for us; all that He became and endured will mean nothing to us if we “drift away.” The writer reminds us that the “signs and wonders” together with “various miracles, and gifts of the Holy Spirit,” were the means by which God was “bearing witness” to the validity of what Jesus and His apostles and prophets spoke (2:4). Just as punishment was demanded for those who violated the Law of Moses (2:2), the practical question which the Hebrew writer places before us is “how shall we escape if we neglect so great a salvation” (2:3)? May we in our own lives allow what Jesus became for us to motivate an ever earnest heed to all that God has spoken.

— Via Faithful Sayings, Volume 18, Issue 45 (November 6, 2016)

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The Steps That Lead to Eternal Salvation

The Gospel Observer

June 15, 2025 / Tom Edwards

Contents:

1) “Remember His Marvelous Works” (Kyle Pope)
2) Sword Tips #33 (Joe R. Price)

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“Remember His Marvelous Works”

Kyle Pope

Not all people enjoy the study of history. For some it is an arduous task that is not relevant to our modern day lives. Others are fascinated by the people, cultures, and events that went before us. While it is not necessary for the child of God to become an expert in ancient history, the Holy Spirit teaches us in Psalm 105 that an appreciation of God’s marvelous works in the past should lead those who would serve God to certain behavior in the present.

An overview of the Psalm reveals that the writer starts with ten instructions that recollection of God’s deeds in the past should lead us to carry out. (We will come back to these below). The Psalmist then calls the reader’s attention to how God has honored His covenant with Abraham.

1. He has protected His people from their enemies (vss. 13-15).“He permitted no one to do them wrong; yes, He rebuked kings for their sakes” (105:14, NKJV). If the context follows a historical order, this may refer to God’s warning to Abimelech, king of Gerar when he might have harmed Abraham in order to take Sarah for himself (Genesis 20:3).

2. God has put His own people in positions of power (vss. 16-22).Through the providence of God, when the family of Jacob might have perished in the famine, God allowed Joseph’s misfortune to become the salvation of the Israelites (Genesis 50:20).

3. God allowed Israel to increase in number (vss. 23-25).“He increased His people greatly, And made them stronger than their enemies” (105:24). Although in a strange land of pagan gods, Israel flourished and grew in number even after Joseph (Exodus 1:7).

4. God delivered Israel from Egyptian oppression (vss. 26-36). Through the plagues that God brought upon Egypt this mighty nation was forced to release the very people they had once oppressed. “Egypt was glad when they departed, for the fear of them had fallen upon them” (105:38).

5. God provided for the needs of His people (vss. 37-41). The Psalmist recounts God’s miraculous provision for Israel in the wilderness, leading them by cloud and fire (vs. 39), feeding them with quail and manna (vs. 40) and giving them water from the rock in the midst of a parched wasteland (vs. 41).

The Psalmist ends with a brief summary of what the result of all this was (vss. 42-44) and why God had done it (vs. 45).

The ten admonitions at the beginning of the Psalm are powerful commands that speak to the one who would serve God about what God’s deeds in the past should produce in us. These fall into three categories:

I. Laudatory Instructions. “Oh, give thanks to the LORD!” (105:1a). Gratitude is so important for children of God. It leads us to view things in perspective and prevents us from ignoring blessing we have already received. “Sing to Him, sing psalms to Him” (105:2a). For God’s people, music is more than entertainment; it is a gesture of worship and a vehicle of praise. “Glory in His holy name” (105:3a). When God’s people witness, through the recounting of biblical events, the grandeur of God’s glory, they should themselves “glory” in the realization that they serve such a glorious God. This can only happen if His people, “Remember His marvelous works which He has done, His wonders, and the judgments of His mouth” (105:5). The child of God should never view biblical history as boring or irrelevant, because it reveals to us the very things which should motivate us to faith and inspire within us a longing for the promises of God in the future.

II. Exclamatory Instructions. “Make known His deeds among the peoples!” (105:1c). The one who truly believes and understands what God has done will be compelled to declare such things to other people. “Talk of all His wondrous works!” (105:2). If a follower of the Lord finds it difficult to talk to other people about the truth, it may be because he or she either does not know as much about God’s deeds as one should or the person doesn’t fully believe in His “wondrous works.” The Holy Spirit shows us in this Psalm that a true understanding of God’s works should create within us an evangelistic zeal to tell other people about what God has done.

III. Probatory Instructions. The child of God is one who has, and continues to “Call upon His name” (105:1b). From the time in which Seth, the third son of Adam had his own son Enosh, human beings have “called” on the name of the Lord (Genesis 4:26). This is not prayer alone, but directing our trust and obedience towards the Lord. It is seeking His guidance, His blessings and a willingness to follow His way within our lives.“Let the hearts of those rejoice who seek the LORD!” (105:3). Three statements are made about “seeking” God. First, those who do so should rejoice. It is the purpose and focus of our lives and all that God has done for us to seek Deity (see Acts 17:26,27). This should not be a chore, but something about which we rejoice. Second, we should “Seek the LORD and His strength” (105:4a). The great power of God that is demonstrated in God’s great deeds in the past should lead His people to seek for even greater wonders in the age to come. Third, we must “Seek His face evermore!” (105:4b). While in this life we cannot see the face of the Lord and live (Exodus 33:20), our hope is that in the age to come we may eternally behold Him as He is (I John 3:2).

Finally, let’s notice the last words of the Psalm. All that God had done for Israel had put them in a position, when the Psalmist wrote, that they could with confidence recognize that God kept His word (vs. 42). They had been brought out of Egypt (vs. 43) and given a new land for which they had not worked, but which was “the labor of the nations” (vs. 44). They should have learned from that to trust the Lord and be faithful to Him. Sadly, Israel as a whole did not.

Why then had God done these great deeds? The Psalm ends with an answer to this question: “That they might observe His statutes and keep His laws. Praise the LORD!” (105:45). God wants the obedience of His people. This has been true in all ages and it remains true today. When the Christian looks back at God’s deeds in the past he should allow the remembrance of God’s “marvelous works” to move him to greater faith, confidence and obedience to God in the present. After all, in Christ, God has done even more marvelous things for us.

— Via Faithful Sayings, Issue 12.44, October 31, 2010

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“And take…the sword of the Spirit, which is the word of God” (Eph. 6:17).

Sword Tips #33

Joe R. Price

“So likewise you, when you have done all those things which you are commanded, say, ‘We are unprofitable servants. We have done what was our duty to do’” (Luke 17:10).

The duty of faith compels us to serve God by doing all he commands of us. Some mistakenly think that obeying God’s commandments is an attempt to merit or earn salvation.

Far from it.

We are “unprofitable servants” – especially when we “have done all those things” he has “commanded” of us.

Obedient faith earns nothing.

Yet without it, we are not faithful servants of God. Our dutiful service to the Master is to obey Him.

Today, and every day, do all that God commands you.

By doing so, you will be His dutiful, faithful servant.

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The Steps That Lead to Eternal Salvation

1) Hear the gospel — for that is how faith comes (Rom. 10:17; John 20:30-31).

2) Believe in the deity of Jesus Christ, the Son of God (John 8:24; John 3:18).

3) Repent of sins. For every accountable person has sinned (Romans 3:23; Romans 3:10), which causes one to be spiritually dead (Ephesians 2:1) and separated from God (Isaiah 59:1-2; Romans 6:23). Therefore, repentance of sin is necessary (Luke 13:5; Acts 17:30). For whether the sin seems great or small, there will still be the same penalty for either (Matt. 12:36-37; 2 Cor. 5:10) — and even for a lie (Rev. 21:8).

4) Confess faith in Christ (Rom. 10:9-10; Acts 8:36-38).

5) Be baptized in water for the remission of sins (Mark 16:16; Acts 2:38; 22:16; 1 Pet. 3:21). This is the final step that puts one into Christ (Gal. 3:26-27). For from that baptism, one is then raised as a new creature (2 Cor. 5:17), having all sins forgiven and beginning a new life as a Christian (Rom. 6:3-4). For the one being baptized does so “through faith in the working of God” (Col. 2:12). In other words, believing that God will keep His word and forgive after one submits to these necessary steps. And now as a Christian, we then need to…

6) Continue in the faith by living for the Lord; for, if not, salvation can be lost (Matt. 24:13; Heb. 10:36-39; Rev. 2:10; 2 Pet. 2:20-22).

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The Gospel Observer

June 8, 2025 / Tom Edwards

Contents:

1) Pen Points 17 (Doy Moyer)
2) Inapproachable Light (Jon W. Quinn)

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Pen Points 17

Doy Moyer

Infinite Understanding

“Great is our Lord and abundant in strength; His understanding is infinite” (Psalms 147:5).

We may not agree with God. We may think we can do it better. We may think God unfair based upon our measly knowledge and understanding of reality. But if our response is to straw man God, to diminish who He is, to short-change His knowledge and understanding because we somehow have things figured out that we think He couldn’t know or understand, then we have only deified ourselves in our own arrogance.

His understanding is infinite. If we won’t allow that this is the God of Scripture, then we are no longer talking about that God, but another god of our own making. And once we start making up our own gods, we put ourselves at the head of that pantheon and think that any god should be answerable to us.

Ruler And Shepherd

“For from you shall come a ruler who will shepherd my people Israel” (Matthew 2:6).

This is a compressed reference from Micah 5:2-4. It is no accident that “ruler” and “shepherd” are the chosen points of emphasis. Nor is it an accident that Matthew and Luke together stress this through 1) the visit of the wise men who ask, “Where is he who has been born king of the Jews?” and 2) the visit of the shepherds who glorify God at the birth of Jesus. “Ruler” and “shepherd” are both seen in these accounts and show how the Gospels intended to demonstrate the truth of these positions.

The rule of Jesus is characterized by the shepherding of His people. As King, His rule is absolute. As Shepherd, His leadership is loving and sacrificial (see John 10). The Ruler who shepherds His people has come. This is one reason the incarnation is so important.

The wise men came to worship the King.

The shepherds came to worship the Shepherd.

The good news is that this Ruler and Shepherd is also our Savior. And we all need that!

Be Thankful

When someone says, “I’m thankful,” to whom is this person thankful? Thankfulness is an expression of gratitude or appreciation; but to make sense, it must be directed to one who has given or made the circumstances possible in which that expression finds meaning. Just saying “I’m thankful” into the air is pointless. Gratitude is meaningful when we recognize that one has given grace and we feel a sense of indebtedness for it.

Christians, of all people, should feel that sense of gratitude and therefore be thankful to God for what He has given. “And let the peace of Christ rule in your hearts, to which indeed you were called in one body. And be thankful. Let the word of Christ dwell in you richly, teaching and admonishing one another in all wisdom, singing psalms and hymns and spiritual songs, with thankfulness in your hearts to God” (Colossians 3:15-16).

True Love

True love is not about infatuation, mushy feelings, and giddy joy. While these may occasionally attend love, true love is found in the trenches of life. Love is knowing that at the end of the day, you have each other’s backs. It’s working through difficulties and not having to fear that the next disagreement or bad mood will result in a destroyed marriage or friendship. True love is about forgiveness, reconciliation, steadfast loyalty, and absolute commitment. It is not just feelings, but is shown in dedicated action. It is providing support, lifting each other up, and seeking first the needs of one another. It is striving to love as Christ loved and gave Himself for us. It is hard work, but always worth it.

Grace In Truth

The grace of God through Jesus Christ is one of the most powerful concepts to consider. We stand in the grace of God as we have peace (reconciliation) with Him (Romans 5:1-5). As great as this is, it is also a concept that can be twisted, perverted, turned into a license to sin (Romans 6:1-5; Jude 1:4). This is why we must understand the grace of God in truth (Colossians 1:3-6). Since God has offered it to us, our response needs to be one of gratitude and thankfulness so that we will “continue in the grace of God” (Acts 13:43). Our confidence is to be in the Lord and the promises He makes, and our hope is firm and steadfast, the anchor of the soul (Hebrews 6:19). Our loyalty and faithfulness must be firm as well, never casting away our confidence in Him (Hebrews 10:35).

— Via Daily Exhortation 1527, June 5, 2025

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Inapproachable Light

Jon W. Quinn

“…He who is the blessed and only Sovereign, the King of kings and the Lord of lords; who alone possesses immortality and dwells in unapproachable light; whom no man has seen or can see. To Him be honor and eternal dominion! Amen” (1 Timothy 6:15b,16).

Consider and reflect. Here we have a description of our Creator. I would like us to focus on the idea of “inapproachable light.” The apostle John described God’s moral purity this way: “God is light, and in Him there is no darkness at all” (1 John 1:5). God’s presence is unapproachable by mortal man, partly because of the glories that surround His throne. The light would be unbearable to us in our present mortal state. When men have been granted the opportunity to be given a glimpse of this other-worldly light, the blaze of the glory shined as the sun and brighter yet. Peter, James and John stood in awe as they witnessed the transfiguration of Jesus. Fourteen hundred years before that, Moses’ face shined for days after having been with the LORD on the mountain. If one lacks the proper awe and reverence for God in this life, at the judgment seat of Christ their disdain will one day melt away in awe. Irreverence will be replaced with what should have been there all along. Let this respect for God and all things holy be in our hearts and lives now! Reverence now will bring forth reverence and joy then. “…and His face was like the sun, shining in its strength” (Revelation 1:16b).

Because God shelters us from gazing directly at His glory today, we have not seen Him. We are simply not equipped to see God currently. The closest we can come is to look at Jesus, the Son of God and learn of God’s character. “And He is the image of the invisible God…” (Colossians 1:15). It is not that Jesus looked like God in physical appearance, but rather He possesses the love and patience and holiness of the Father. He reveals the Father to us.

One day that will all change when He equips us with spiritual bodies and then we shall directly look upon the face of our Creator for the first time. God told Moses that “You cannot see My face, for no man can see Me and live” (Exodus 33:20). The privilege of seeing God face to face will have to wait until the next age. For now, we must know God by faith in His Son, who has revealed the Father to us.

“To Him be honor and dominion!” Paul exclaimed. The best thing one can do is honor God as God throughout our days here. Then, at the proper time, the Redeemer will return to take us home to the Father. To be ready for that hour, with reverence, we keep the commandments of God (1 Timothy 6:11-14).

“By this, love is perfected with us, so that we may have confidence in the day of judgment; because as He is, so also are we in this world. There is no fear in love; but perfect love casts out fear, because fear involves punishment, and the one who fears is not perfected in love. We love, because He first loved us” (1 John 4:17-19).

— via Articles from the Knollwood church of Christ, June 2025

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The Steps That Lead to Eternal Salvation

1) Hear the gospel — for that is how faith comes (Rom. 10:17; John 20:30-31).

2) Believe in the deity of Jesus Christ, the Son of God (John 8:24; John 3:18).

4) Confess faith in Christ (Rom. 10:9-10; Acts 8:36-38).

6) Continue in the faith by living for the Lord; for, if not, salvation can be lost (Matt. 24:13; Heb. 10:36-39; Rev. 2:10; 2 Pet. 2:20-22).

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The Gospel Observer

June 1, 2025 / Tom Edwards

Contents:

1) Wrath (Brent Paschall)

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Wrath

Brent Paschall

“So then, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath; for the wrath of man does not produce the righteousness of God” (James 1:19-20).

Wrath is the moral indignation produced when a wrong is perceived. The Scriptures are full of descriptions of the righteous wrath of God (Rom. 1:18), and its consequences for the wicked (Rev. 14:9-10). At the same time, the Scriptures are full of warnings against the destructive effects of human wrath. Both by precept (Eph. 4:31) and example (Gen. 4:3-8) we learn that storing up (Prov. 26:24-26) or giving vent (Prov. 29:11) to anger can lead us into sin and folly. Even passages that affirm the need for righteous indignation (Psa. 4:4; Eph. 4:26) tell us to keep it within narrow bounds, lest it overrun our self-control. Why is God’s wrath right and man’s wrath wrong?

God’s Wrath Is Always Right

God’s wrath is always right because He has a perfect understanding of right and wrong. He also has perfect and complete perception of every situation in which those standards appear to have been violated. He has perfect wisdom to judge the proper response to every infraction, as well as perfect foresight in order to bring about a just outcome without violating the prerogatives of others. As a result of these perfections, God never makes an error in determining whether wrong has occurred, who is responsible, what the appropriate consequences and punishments are, and where, when, and how to administer them. When we refer to God as a just God, a holy God, and a righteous God, we are reminding ourselves of God’s perfection in these matters.

Man’s Wrath Is So Often Wrong

Man’s wrath is so often wrong, because in every way that God is perfect, man is imperfect. First of all, we have an imperfect understanding of right and wrong. “By reason of use” and by consuming the “solid food” of God’s word our senses can be “exercised to discern both good and evil” (Heb. 5:14). But the most “mature” or “perfect” of human beings falls far short of God’s perfect understanding of right and wrong. Many human beings act as though whatever helps them get what they want or need is right and whatever hinders them is wrong. This infantile moral perspective is appropriate and necessary for infants; but, retained into adolescence and adulthood, it becomes the root of much anger and much sin in the world. Even the most mature must be on guard for “infant morality” asserting itself, especially when surprised, busy, tired, ill, discouraged or otherwise not at our best.

In addition, our perceptions are so often skewed and incomplete. It is a simple fact that we perceive wrongs against our self and our loved ones much more strongly than wrongs against others. We have all run into persons who were grossly offended at a minor slight they had suffered and oblivious to a serious wrong they had committed against another. Not only that, we have been that person. If we want to be perfectly fair to others, we should probably assume that our wrong actions have been much more hurtful than we could imagine, and that the harm we have experienced is much less serious than we perceive it to be. Instead of finding it necessary to be angry and indignant, we might instead find it necessary to apologize and seek and provide forgiveness. Even when a totally innocent victim, we should follow Paul’s teaching:

Repay no one evil for evil. Have regard for good things in the sight of all men. If it is possible, as much as depends on you, live peaceably with all men. Beloved, do not avenge yourselves, but rather give place to wrath; for it is written, “Vengeance is Mine, I will repay,” says the Lord. Therefore “If your enemy is hungry, feed him; If he is thirsty, give him a drink; For in so doing you will heap coals of fire on his head.” Do not be overcome by evil, but overcome evil with good (Rom. 12:17-21).

We have another perception problem. Even if we manage to strike a perfect balance in dealing with injustice in our own life, we still tend virtually to ignore all the other injustices we are not directly involved in, many of which are much more serious than the injustices we commit or suffer. There may be many things we ought to be upset about, but we aren’t because we aren’t paying attention. It’s a good thing that God is in charge of the world, and not us!

Be Angry and Sin Not

Making good choices in the moment is the constant challenge of human life. It is a challenge that is made more difficult when the emotions of rage, anger, and wrath are welling up. The feeling, “I have to say something! I have to do something!” is difficult to deny. If we speak “rash words,” the effect may be “like sword thrusts” (Prov. 12:18). If we succumb to our impulses, we will be doubly angry: angry about the perceived wrong now and angry about our foolish response later.

James 1:19 tells us to be “slow to speak, slow to wrath.” Wise men have sometimes made rules for themselves, like counting to ten before speaking when angry. Julius Caesar is said to have had the practice of reciting the whole Roman alphabet before allowing himself to speak when provoked, but Christians can do even better than that. Solomon tells us, “Do not be rash with your mouth, and let not your heart utter anything hastily before God. For God is in heaven, and you on earth” (Eccl. 5:2). We have already established that God always knows how to correctly respond to wrong. Since that is the case, we would do well to pray to our Father who is in heaven, rather than recite numbers or letters, that we may avoid an ill-judged or sinful word or action in a moment of anger.

If I have the habit of stumbling into sin through anger, I have work to do. Paul says,

… now you must put them all away: anger, wrath, malice, slander, and obscene talk from your mouth.… , seeing that you have put off the old self with its practices and have put on the new self, which is being renewed in knowledge after the image of its creator.… Put on then, as God’s chosen ones, holy and beloved, compassionate hearts, kindness, humility, meekness, and patience, bearing with one another and, if one has a complaint against another, forgiving each other; as the Lord has forgiven you, so you also must forgive. And above all these put on love, which binds everything together in perfect harmony (Col. 3:8–14).

May God bless us as we seek to “be swift to hear, slow to speak, slow to wrath,” knowing that “the wrath of man does not produce the righteousness of God” (James 1:19–20).

— Via Truth Magazine, April 2015, Volume 59, No. 4, pp. 4-5

https://www.truthmagazine.com/archives/volume59/2015_04_Apr_Truth_Magazine.pdf

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The Steps That Lead to Eternal Salvation

1) Hear the gospel — for that is how faith comes (Rom. 10:17; John 20:30-31).

2) Believe in the deity of Jesus Christ, the Son of God (John 8:24; John 3:18).

4) Confess faith in Christ (Rom. 10:9-10; Acts 8:36-38).

6) Continue in the faith by living for the Lord; for, if not, salvation can be lost (Matt. 24:13; Heb. 10:36-39; Rev. 2:10; 2 Pet. 2:20-22).

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The Gospel Observer

May 25, 2025 / Tom Edwards

Contents:

1) “The Lord Turned and Looked at Peter” (Kyle Pope)

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“The Lord Turned and Looked at Peter”

Kyle Pope

On the night before Jesus’ death, after the disciples had run away in fear from the detachment of soldiers that had seized Jesus in the garden, Matthew tells us that Peter “followed Him at a distance” going into the high priest’s courtyard, where he “sat with the servants to see the end” (Matt. 26:58, NKJV). Only hours before Peter had confidently announced, “Even if all are made to stumble because of You, I will never be made to stumble” (Matt. 26:33), going so far as to boast, “Even if I have to die with You, I will not deny You!” (Matt. 26:35). I have no doubt that Peter meant what he said. He loved the Lord, and had every intention of serving him to the death, but it is never wise to boast about the future or about our own strength. We never know what conditions the Lord may call upon us to endure.

Just a short time after Peter made his boast, he was more than willing to take up arms when the soldiers first came to seize Jesus. John tells us, “Then Simon Peter, having a sword, drew it and struck the high priest’s servant, and cut off his right ear” (John 18:10). To cut off someone’s ear some have speculated that it must have been that Peter aimed for the head, and only struck the ear because the man drew back, causing Peter’s sword to graze the side of his head. Clearly, Peter was ready for war! But Jesus had something else in mind. He told Peter to put his sword back in its sheath (John 18:11) then he touched the man’s ear and healed him (Luke 22:51). Peter knew how to fight, but how was he to respond to this? His commitment to follow Jesus even to death had not anticipated a call to willingly submit to the enemy! This was more than Peter could bear. Mark records, “Then they all forsook Him and fled” (Mark 14:50). It is interesting that Mark alone records these words. Papias, the second century bishop of Hierapolis, claimed that Mark was “the interpreter of Peter” and “whatsoever he recorded he wrote with great accuracy” since “he was in company with Peter who gave him such instruction as was necessary” (Eusebius, Ecclesiastical History 3.39.15-16). Is it possible that the Holy Spirit, through Mark, records Peter’s own recollection—“all forsook Him and fled”—Peter included?

In the High Priest’s courtyard, Luke tells us “they had kindled a fire in the midst of the courtyard and sat down together” (Luke 22:55). Peter is there with them, but having chosen to forsake Jesus, he is in the wrong place at the wrong time! The first to notice him is a young woman. She says, “You also were with Jesus of Galilee” (Matt. 26:69), but Peter denies it (Matt. 26:70). Peter’s decline into denial did not begin with an overt rejection of Jesus and his teachings. He wasn’t in the courtyard giving himself over to sin and indulgence, he simply refused to identify himself with the Lord and his people. To deny Jesus we don’t have to start out as infidels—we just have to be afraid to let others know we are Christians.

The woman’s question makes Peter nervous. So, as Matthew tells us, he moved “out to the gateway” (NKJV) or “porch” (KJV), when a girl says to him once again, “This fellow also was with Jesus of Nazareth” (Matt. 26:71). Matthew alone records Peter’s next step as denial “with an oath” saying “I do not know the Man!” (Matt 26:72). Peter had heard Jesus teach in the Sermon on the Mount “do not swear at all” (5:34). Now he not only denies his relationship to Jesus, but moves to violate his teaching! Chris Reeves writes, “Notice that Peter refers to Jesus as ‘the man.’ He wouldn’t even say his name! Clearly Peter wanted to disassociate himself from Jesus” (“When the Cock Crows” 9). This wasn’t a detachment of soldiers—it was a young girl! Augustine put it well, “Behold, the strongest column has trembled to its foundations at a single breath of air!” (Lectures on the Gospel of John, Tractate 113). After we have distanced ourselves from the Lord it becomes much easier to give in to sin.

After, what Luke tells us was about an hour (Luke 22:59), the two previous charges appear to have sunk in with the rest of those gathered in the courtyard. Matthew tells us, “those who stood by” (NKJV) or “the bystanders” (NASB) challenge him one final time, saying, “Surely you also are one of them, for your speech betrays you” (Matt 26:73). Something about Peter’s accent or speech patterns made it clear, “he is a Galilean” (Luke 22:59), just like Jesus.

While all of this was going on, Jesus too was being questioned—not by the servants, but by the High Priest himself. At least part of this was within sight of the courtyard, allowing Peter to see what was happening to Jesus, and Jesus to see what was happening to Peter (cf. Luke 22:61). Gerhardsson has observed the interesting correlation between what happened during Jesus’ questioning at the very same time Peter was denying him. Jesus remained silent when accused by false witnesses (26:59-60a), even in the face of specific false accusations (26:60b-63a). Only when charged under oath to confess his identity, did Jesus break his silence and confess his true identity (26:63b-64). As Jesus endured this disgrace, Peter will deny him once (26:69b-70), then a second time under oath (26:71-72). Then, in the face of continued pressure (while Jesus confessed his true identity), Peter denied him yet again as he began “to curse and swear” (26:73-74).

While Scripture condemns fifthly language, which we might call cursing (Eph. 4:29), that is not what Peter was doing. From a Biblical standpoint to curse is to call condemnation or ill will upon another (cf. Deut. 28:15-68). The word translated “to curse” is katanathematizein meaning literally “to anathematize.” Although it is possible that Peter was calling condemnation on himself as a way to try and convince his accusers that he was not one of Jesus’ disciples, some scholars think something else was involved here. In the Second Century, Justin Martyr records that during Jewish revolt that was led by Bar Kochba, he forced Christians not only to deny Jesus, but actually to blaspheme, apparently by cursing Jesus (First Apology 31). Merkel asks, “Did Peter under renewed pressure in spite of his repeated protestations, resort to what would probably count in the eyes of his Jewish opponents as the strongest way of dissociating himself, that is, cursing Jesus?” (69).

When Peter did this, “a rooster crowed” (Matt. 26:74), or as Mark indicates “a second time the rooster crowed” (Mark 14:68, 72). This was probably an allusion to the Roman method of measuring the watches of the night. When more than one “cock-crowing” was referred to, the first signaled the end of the third watch, about 3:00 AM (cf. Mark 13:35). When two were referenced, it was what the Romans called secundum gallicinium /“the second cock-crowing,” around sunrise (cf. Ammianus Marcellinus, Rerum Gestarum 22.14.4). Just as Jesus had foretold, Peter denied him in the exact manner he had foreseen, and at the exact time he had foreseen (Matt. 26:34; Mark 14:30).

The fact that Jesus and Peter were within sight of each other is quite significant. When the rooster crowed after Peter’s last denial, Luke adds the striking words, “and the Lord turned and looked at Peter” (Luke 22:61). Peter had seen Jesus’ look of compassion for the helpless and hungry multitudes (9:36; Mark 8:2). He has seen his look of rebuke when Peter said he would not die (Mark 8:33), and his look of deliverance and salvation when he began to sink into the raging waves (14:31). Yet, now what a look of piercing disappointment, and shame must have shot through the darkness of the courtyard, as Peter would realize in disgrace, and horror that Jesus had not only foreseen his treachery, but knew the very moment when it was realized! The last words that Matthew tells us about Peter in his gospel are that “he went out and wept bitterly” (Matt. 26:75).

We know that after the resurrection, John records Jesus’ three-part charge to Peter to feed (or tend) his flock—believed to demonstrate Jesus’ renewed acceptance of Peter, mirroring Peter’s three-part denial (John 21:15-19). We know that, after his repentance, and restoration back to Jesus, in only a few days, Peter would stand before the same men who questioned Jesus while he fearfully watched from the courtyard and courageously confess his faith in the Lord (Acts 4:5-12). This is certainly a lesson about forgiveness and repentance. But Peter’s decline into denial is also a lesson about commitment. Service to the Lord will demand things of us we do not now expect—will we have the courage to bear them? Identification with Jesus won’t always be easy, but even the worst hardship we must bear in service to the Lord, is nothing compared to the shame and horror we could feel one day if in the Judgment the Lord must turn and look at us when we have lived a life that denied Him!

Works Cited

Gerhardsson, Birger. “Confession and Denial Before Men: Observations on Matt. 26:57-27:2.” Journal for the Study of the New Testament 13.4 (1981) 46-66.
Merkel, Helmut. “Peter’s Curse.” The Trial of Jesus: Cambridge Studies in Honour of C. F. D. Moule. Ed. Ernst Bammel. London: SCM Press Ltd., 1970.
Reeves, Chris, “When the Cock Crows.” Truth Magazine 44.1 (Jan. 2000) 9-10.

— Via Faithful Sayings, Volume 20, Issue 17, November 25,2018

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The Steps That Lead to Eternal Salvation

1) Hear the gospel — for that is how faith comes (Rom. 10:17; John 20:30-31).

2) Believe in the deity of Jesus Christ, the Son of God (John 8:24; John 3:18).

4) Confess faith in Christ (Rom. 10:9-10; Acts 8:36-38).

6) Continue in the faith by living for the Lord; for, if not, salvation can be lost (Matt. 24:13; Heb. 10:36-39; Rev. 2:10; 2 Pet. 2:20-22).

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The Gospel Observer

May 18, 2025 / Tom Edwards

Contents:

1) Honor Your Mother (Doy Moyer)
2) Have a Heart…A Merry One (Bryan Gibson)
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Honor Your Mother

Doy Moyer

“Honor your father and your mother, that your days may be long in the land that the LORD your God is giving you” (Exodus 20:12). It is appropriate to think about the roles of father and mother as those who have had the most impact in our lives. While we often focus on the men who were integral to the plan of God revealed in the word, we should equally remember the great influence of women. From Eve to Mary or from Ruth to Eunice, women’s roles in shaping both the world around us and the salvation in Christ are beyond measure.

Paul’s reminder to Timothy highlights the importance of this on a personal level: “I am reminded of your sincere faith, a faith that dwelt first in your grandmother Lois and your mother Eunice and now, I am sure, dwells in you as well” (2 Tim 1:5). This made it so that “from childhood you have been acquainted with the sacred writings, which are able to make you wise for salvation through faith in Christ Jesus” (2 Tim 3:15). Never underestimate the value and significance of what mothers (and grandmothers) do.

Let’s think briefly about mothers in the book of Proverbs. First, note that both folly and wisdom are personified as women (see chapters 7-9). While the warning against following lady folly is critical, just as important is the exhortation to listen to lady wisdom. Read Proverbs 7:1-5 and note the need to treasure wisdom as a sister and friend. It is within this context of listening to wisdom that hearers are told to listen to mothers. A mother’s teaching is not to be forsaken (1:8). It is the foolish son who is a sorrow to and despises his mother (10:1; 15:20). One who chases away his mother brings shame and reproach (19:26), and the one who curses father and mother has his lamp put out (likely a reference to a shortened life — see Exodus 20:12; Eph 6:1-3). Mothers are not to be despised (23:22), but should rather be able to rejoice in her children (23:25). Godly mothers and wisdom go hand in hand.

We should also appreciate that it is a mother giving instructions to her son in Proverbs 31: “The words of King Lemuel. An oracle that his mother taught him” (v. 1). Note, too, that her son was a king. Yet he still needed to listen to his mother. She taught her son not to give his strength to women or wine. He was told to open his mouth for the mute and judge righteously, defending the rights of the poor and needy (Prov 31:1-9). Also in this context is the great passage that brings Proverbs to a close: an acrostic about the woman of virtue (Prov 31:10-31). What was personified as lady wisdom earlier in the book is now brought to life in a worthy woman who blesses her home and others as she fears the Lord. This is all part of a mother’s instructions to her son (yes, the passage on the virtuous woman was taught to a young man!).

The point to take away is that there is a connection in Scripture between a righteous mother and the wisdom that emanates from God. Children who listen to their mothers (and godly fathers) are going to be blessed. They honor and obey their parents. They bring to fruition the wise, godly attitudes, and counsel that their parents sought to instill within them. Parents are not to be despised or forsaken as they age. Rather, they are to be cherished, loved, and given due credit for their part in raising children that ought to bring blessings to the world.

There are reasons why we know something of the mother of Jesus. She was especially chosen as the mother of the Lord as He entered this world. When Elizabeth greeted Mary (both of whom were with child), she said, “Blessed are you among women, and blessed is the fruit of your womb! And why is this granted to me that the mother of my Lord should come to me? For behold, when the sound of your greeting came to my ears, the baby in my womb leaped for joy. And blessed is she who believed that there would be a fulfillment of what was spoken to her from the Lord” (Luke 1:42-45). Mary believed and was blessed, and she had the privilege of being “the mother of my Lord.” She raised Him as God desired. She suffered when Jesus suffered; she was pierced through when He was pierced. She stayed close to Him all the way through.

Let us, then, honor our mothers who rejoiced with us, cried with us, suffered with us, and will love us to the end. A godly mother is one of the greatest blessings given by God. Listen to her wisdom and counsel. Know that she longs to protect us from harm and will love us always. We ought to be deeply grateful. And remember, though we may lose an earthly mother, we have many more in the Lord by whom we are richly blessed (see Mark 10:28-30).

— Via Bulletin Articles from the Vestavia church of Christ, May 11, 2025

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Have a Heart…A Merry One

Bryan Gibson

“A merry heart makes a cheerful countenance, but by sorrow of the heart the spirit is broken…all the days of the afflicted are evil, but he who is of a merry heart has a continual feast…a merry heart does good, like medicine, but a broken spirit dries the bones” (Proverbs 15:13, 15; 17:22). There’s no debating, then, the value of a merry heart.

That’s not to say that sadness is all bad, or that one should (or could) avoid it altogether. “Even in laughter the heart may be in pain, and the end of joy may be grief” (Proverbs 14:13). Albert Barnes, in commenting on this passage says, “Sorrow of some kind either mingles itself with outward joy, or follows hard upon it.” So it’s unavoidable, and it can also be quite helpful, even spiritually. “Sorrow is better than laughter, for by a sad countenance the heart is made better” (Ecclesiastes 7:3).

To remain, though, in the depths of sorrow and discouragement can be hazardous to our souls, and the souls of others. Here are just a few reasons: 1) It’s hard to stay busy doing good when we’re discouraged—it “dries the bones” or saps our strength. 2) We’re more vulnerable to false teachers, because they like to prey on the miserable. 3) We’re also more vulnerable to the lusts of the flesh, looking for that “quick fix.” 4) We’re much more likely to cause strife among brethren, because in this state we tend to see everything in a negative light. 5) Our influence will be greatly diminished—no one likes to hang out with a joyless person, and they sure don’t see us as someone to imitate. 6) For the same reasons, we may even turn some away from the truth.

So how do we maintain a merry heart, even in the midst of sorrow? Proverbs not only commends the merry heart, it also tells us how to keep it.

Find JOY in the truth, in the ways of the Lord—not in what “seems right” (14:12), but in what IS right. The satisfaction this brings to our souls just can’t be replaced. “The backslider in heart will be filled with his own ways, but a good man will be satisfied from above” (Proverbs 14:14). “The path of the just is like the shining sun, that shines ever brighter unto the perfect day” (Proverbs 4:18). “He who heeds the word wisely will find good, and whoever trusts in the LORD, happy is he” (Proverbs 16:20).

ENJOY the fruits of our labors—in the physical realm (“he who tills his land will be satisfied with bread”—Proverbs 12:11), but especially the spiritual realm. “A desire accomplished is sweet to the soul” (Proverbs 13:19), especially when that desire is to win souls (Proverbs 11:30).

Develop gratitude and contentment. “A satisfied soul loathes the honeycomb, but to a hungry soul every bitter thing is sweet” (27:7). We’re not entitled to anything, so let’s learn to be thankful for every “sweet” blessing—from the least to the greatest. “The leech has two daughters—Give and Give! There are three things that are never satisfied, four never say, ‘Enough!’ The grave, the barren womb, the earth that is not satisfied with water—and the fire never says, ‘Enough!’” (Proverbs 30:15-16). Gratitude and contentment—we’ll never be merry without them, and what’s worse, we’ll lose our souls.

Don’t drink the poison of envy, which in some cases may be the source of our unhappiness. “A sound heart is life to the body, but envy is rottenness to the bones” (Proverbs 14:39). “Rejoice with those who rejoice” (Romans 12:15)—that’s the antidote to this crippling sin of envy, and one more key to a merry heart.

REJOICE in the hope of eternal life. “Do not let your heart envy sinners, but be zealous for the fear of the LORD all the day; for surely there is a hereafter, and your hope will not be cut off” (Proverbs 23:17-18). Can’t escape sorrow here, but we can there, and that prospect will surely sustain us through whatever difficulties we face in this life.

Hard to find more fitting words with which to close: “Rejoice in the Lord always. Again I will say, rejoice!” (Philippians 4:4).

— Via Plain Words from God’s Word, April 10, 2025

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The Steps That Lead to Eternal Salvation

1) Hear the gospel — for that is how faith comes (Rom. 10:17; John 20:30-31).

2) Believe in the deity of Jesus Christ, the Son of God (John 8:24; John 3:18).

4) Confess faith in Christ (Rom. 10:9-10; Acts 8:36-38).

6) Continue in the faith by living for the Lord; for, if not, salvation can be lost (Matt. 24:13; Heb. 10:36-39; Rev. 2:10; 2 Pet. 2:20-22).

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The Gospel Observer

May 11, 2025 / Tom Edwards

Contents:

1) Celebrating Freedom (Kyle Pope)

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Celebrating Freedom

Kyle Pope

This past week our nation celebrated its annual memorial to our nation’s independence. For many, it is a day of cookouts and time off work. It’s a day of fireworks and fun with family. For those who served in the military, it’s a day to remember their sacrifice and friends who gave the ultimate sacrifice. At the heart of it all, this day is about freedom—the freedom we enjoy and remembering the price paid to purchase it. Let’s consider some things about what it means to celebrate freedom.

What Freedom Does Not Mean

In today’s world, many imagine that freedom means anyone can do anything he or she might desire without limits or consequences. That is foolishness! When man has attempted this throughout history the result is lawless chaos that ultimately compromises the freedom of those who live under such conditions. Think about it, if my desire is to steal your property, your freedom to use and enjoy it is necessarily restricted. If your desire is to kill me, my freedom to live without fear is compromised. Speaking of the wickedness of Israel in the time of Hosea, the Lord explained that when, “there is no truth or mercy or knowledge of God in the land,” the result will be, “swearing and lying, killing and stealing and committing adultery,” as “they break all restraint, with bloodshed upon bloodshed” (Hos. 4:1b-2). When this happens, it doesn’t result in freedom and happiness. Instead, “the land will mourn; and everyone who dwells there will waste away” (Hos. 4:3a). Law restricts some behavior in order to allow the free exercise of other behavior. Properly, all human law only derives its validity, force, and authority from God’s law. The Holy Spirit explains, “Where there is no revelation, the people cast off restraint; but happy is he who keeps the law” (Prov. 29:18). Thankfully, in this country we still enjoy the exercise of civil authority that restricts the sinful behavior of those who would rob us of our freedom to serve God. May it always be this way! Paul taught Christians to pray for our leaders, “that we may lead a quiet and peaceable life in all godliness and reverence” (1 Tim. 2:2b).

Liberty in Christ

The gospel of Christ is a proclamation of freedom purchased by the sacrifice of Jesus on the cross (1 Pet. 1:17-19). James called it “the law of liberty” (Jas. 1:25; 2:12). This is a surprise to many. Our world rejects life in Christ because they see it as restrictive, but in reality it offers true liberty. This is true in many ways.

1. The Gospel Brought Freedom from Mosaic Law. The Law of Moses was intended as a “tutor” to bring the Jews under it to Christ (Gal. 3:24), but Peter explained that it was also a “yoke” which, “neither our fathers nor we were able to bear” (Acts 15:10). He was not saying it was impossible to keep. God told the Israelites they could “do it” (Deut. 30:14). The problem was that while it brought the “knowledge of sin” (Rom. 3:20), it offered no ultimate way to overcome sin. As a result, it was a “law of sin and death” (Rom. 8:2). Sin demanded the death of a sacrifice and resulted in spiritual death for the one who committed it.

Jesus offered the ultimate sacrifice for sin “once for all” (Heb. 10:10). The gospel of Christ liberated the Jew from this cycle of sin and death. Paul declared, “For the law of the Spirit of life in Christ Jesus has made me free from the law of sin and death” (Rom. 8:2). When false teachers came into Galatia teaching Christians to return to Mosaic Law, Paul taught them, “Stand fast therefore in the liberty by which Christ has made us free, and do not be entangled again with a yoke of bondage” (Gal. 5:1). Christ offered liberation from the restrictions of Mosaic Law, but also from the problem of sin that resulted from law with no ultimate sacrifice. While modern man has never been under Mosaic Law, all are “under law toward Christ” (1 Cor. 9:21). This problem of sin with no sacrifice granting ultimate forgiveness is faced by all who live outside of Christ. Only in Christ can freedom from sin be found.

2. The Gospel Brings Freedom from Sin. We imagine that if we could only do whatever we want we would be truly free, but Jesus explained, “whoever commits sin is a slave of sin” (John 8:34b). True freedom doesn’t rest in unrestrained behavior, but in service to Christ. Jesus went on to say, “if the Son makes you free, you shall be free indeed” (John 8:36). Sin is the violation of God’s law (1 John 3:4), the failure to do good as revealed in God’s law (Jas. 4:17), or acting with doubt (Rom. 14:23). The consequence of sin is spiritual death, which is separation from fellowship with God (Rom. 6:23; Isa. 59:1-2). To die in sin is to remain eternally separated from God in eternal punishment (2 Thess. 1:9-10).

Only Christ offers deliverance from sin through obedience to the gospel. Paul told the Romans, “For if we have been united together in the likeness of His death, certainly we also shall be in the likeness of His resurrection, knowing this, that our old man was crucified with Him, that the body of sin might be done away with, that we should no longer be slaves of sin. For he who has died has been freed from sin” (Rom. 6:5-7). In baptism one is “united together” with Christ “in the likeness of His death.” We die to our old sins that we might be “freed from sin.” Yet, this freedom brings responsibility. Paul continued, “And having been set free from sin, you became slaves of righteousness. I speak in human terms because of the weakness of your flesh. For just as you presented your members as slaves of uncleanness, and of lawlessness leading to more lawlessness, so now present your members as slaves of righteousness for holiness. For when you were slaves of sin, you were free in regard to righteousness” (Rom. 6:18-20). To enjoy freedom as a citizen of the United States carries responsibilities. We must obey its laws, honor its leaders, and pay taxes to support it. So it is in Christ. Yes, we must obey the Law of Christ, but all that it demands of us (as with all Divine Law), is “for our good always” (Deut. 6:24). The Christian has, “been set free from sin,” we “become slaves of God,” and “have your fruit to holiness, and the end, everlasting life” (Rom. 6:22). This leads us to recognize another liberty that comes in Christ…

3. The Gospel Brings Freedom from Death. When man first sinned, it separated him from fellowship with God—spiritual death (Gen. 2:17). All who have followed this example have suffered the same consequence (Rom. 5:12). Yet, in addition to this, a consequence of Adam’s sin has been a life deprived of access to the tree of life in a world of pain, disease, decay, and ultimately physical death (Gen. 3:16-24). The resurrection of Christ paved the way for those saved in Christ one day to attain liberation from pain, decay, and death itself. Paul wrote, “if the Spirit of Him who raised Jesus from the dead dwells in you, He who raised Christ from the dead will also give life to your mortal bodies through His Spirit who dwells in you” (Rom. 8:11). Can you imagine a life free of pain, illness, and the loss of loved ones? Paul taught, “the creation itself also will be delivered from the bondage of corruption into the glorious liberty of the children of God” (Rom. 8:21). Those outside of Christ will also experience a resurrection on the Day of Judgment, but it will be a “resurrection of condemnation” (John 5:29). This will not be liberation from corruption, but an eternal sentence to the “bondage of corruption.” Only Christ offers liberty from death.

Freedom Must Not Be Abused

We noticed at the beginning of our study that unrestricted freedom of behavior ultimately results in robbing others of freedom. If one does not yield his will in obedience to the “law of liberty” found in Christ, he actually forfeits his own freedoms in the process. Peter warned of false teachers who advocated a licentious lifestyle. He wrote, “While they promise them liberty, they themselves are slaves of corruption; for by whom a person is overcome, by him also he is brought into bondage” (2 Pet. 2:19).

Just as the freedom afforded by civil law must never be taken to the point that one’s liberty leads to the restriction of the freedom of others, so it is with the liberty that is in Christ. Simply because I am freed from the cycle of sin and death in Christ, doesn’t mean that I can act as if I can sin with impunity. Peter warned, “For this is the will of God, that by doing good you may put to silence the ignorance of foolish men—as free, yet not using liberty as a cloak for vice, but as bondservants of God” (1 Pet. 2:15-16). Paul warned the Christians in Galatia, who had been troubled by the false teaching that urged a return to Mosaic Law, “For you, brethren, have been called to liberty; only do not use liberty as an opportunity for the flesh, but through love serve one another” (Gal. 5:13). This is part of the problem with the modern false doctrine of once-saved-always-saved. It leads people to imagine that freedom from sin grants one the freedom to sin. Thanks be to God that in Christ we can be liberated from bondage to sin and death, but let us always see in this liberty the merciful opportunity to serve God in accordance with His will, recognizing, “where the Spirit of the Lord is, there is liberty” (2 Cor. 3:17b).

— Via Focus Online, July 11, 2019

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The Steps That Lead to Eternal Salvation

1) Hear the gospel — for that is how faith comes (Rom. 10:17; John 20:30-31).

2) Believe in the deity of Jesus Christ, the Son of God (John 8:24; John 3:18).

4) Confess faith in Christ (Rom. 10:9-10; Acts 8:36-38).

6) Continue in the faith by living for the Lord; for, if not, salvation can be lost (Matt. 24:13; Heb. 10:36-39; Rev. 2:10; 2 Pet. 2:20-22).

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The Gospel Observer

May 4, 2025 / Tom Edwards

Contents:

1) The Hinnom Valley and Jesus’ Teaching on Final Punishment (Kyle Pope)
2) No Room for Jesus (Heath Rogers)

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The Hinnom Valley and Jesus’ Teaching on Final Punishment

Kyle Pope

To the south of the ancient city of Jerusalem a valley curved to the west that was first identified in Scripture as “the valley of the Son of Hinnom” (Josh. 15:8; 18:16). It is first mentioned as a landmark setting the boundaries of the territories of Judah and Benjamin. As time went on this valley would be associated with some of the most horrible acts of wickedness and serve as a figure and a name for eternal punishment itself.

Child Sacrifice in Topheth

In the days of kings of Judah the Hinnom Valley was the site of pagan idolatry where children were burned in sacrifice to idols (2 Chron. 28:3; 33:6; Jer. 32:35). During the reign of Josiah he put this practice to an end when “he defiled Topheth, which is in the Valley of the Son of Hinnom, that no man might make his son or his daughter pass through the fire to Molech” (2 Kings 23:10, NKJV). Part of this defilement probably involved spreading the burned bones of pagan priests there (2 Chron. 34:1-7). From this point on the Hinnom Valley became an unclean place which Jeremiah 31:40 calls “the valley of the dead bodies and of the ashes.” The name Topheth (or Tophet) was frequently associated with the valley (Jer. 7:31-32; 19:6, 11-14). This name signified either a place of pagan worship that was in the valley (Jer. 7:31), or an alternative name for the valley itself (Jer. 19:6). The Hebrew word Topheth means “place of burning” (Brown, Drivers, and Briggs’ Lexicon of the Hebrew Old Testament). This association with uncleanness and burning eventually led to a connection between this place of sin and God’s final punishment. Isaiah declared, “For Tophet was established of old, yes, for the king it is prepared. He has made it deep and large; its pyre is fire with much wood; the breath of the Lord, like a stream of brimstone, kindles it” (Isa. 30:33). Jeremiah uses a similar sense in prophesying the time when God’s punishment would lead it to be called the “Valley of Slaughter” (Jer. 7:32; 19:6).

“The Gehenna of Fire”

From the Old to the New Testament the Hinnom Valley came to stand even more as a figure of final punishment in unquenchable fire. When Jesus spoke of eternal punishment, He used the term gehenna as the name of this place (Matt. 5:22, 29-30; 10:28; 18:9; 23:15, 33; Mark 9:43, 45, 47; Luke 12:5). Gehenna is the Greek transliteration of the name for the Hinnom Valley. The prefix ge- means “valley” and henna means “of Hinnom.” The New Testament teaches this as a place that one will be “cast into” (Matt. 5:29-30; 18:9; Mark 9:43, 45, 47; Luke 12:5). There both body and soul will be destroyed (Matt. 10:28) not in the sense of annihilation but destruction of any desirable state (cf. Matt. 9:17; Mark 2:22). It is literally “the gehenna of fire” (Matt. 5:22; 18:9; Mark 9:47), a place of “unquenchable fire” (Mark 9:43, 45). The wicked are “sons of gehenna” (Matt. 23:15) who will receive the “condemnation of gehenna” (Matt. 23:33). James, in speaking of the danger of the tongue described it as “set on fire by hell (gehenna)” (James 3:6).

The Name and the Valley

The name gehenna is not only a reference to the place of final punishment but a figure drawn from the valley outside the gates of Jerusalem. In modern times the Hinnom Valley holds the ruins of ancient tombs and some of it is filled with run-down older homes. It is clear that in New Testament times this was a place of fire, ashes, uncleanness, and (at times) dead bodies. It sat outside the gate known as “the dung gate” (Neh. 3:13-14; 12:31). The Old City gate fortified by Suleiman in 1538 that stands near the same location still bears this name. Commentators have probably gone too far in painting a picture of the valley as a virtual burning “landfill.” While that picture cannot be documented, it is clear that this was a place of fire and refuse.

The Jewish teachers that wrote after the New Testament spoke of gehenna in much the same way that is seen in the New Testament. They used it for the name of the place of final punishment, but also for the valley outside of Jerusalem itself. While rabbinical writers held some fanciful beliefs about gehenna, they claimed that (even in their time) there were two palm trees in the Hinnom Valley and that smoke continually rose up from between them (Erubim 19a). Archaeologists Ronny Reich and Eli Shukron have discovered (and documented from other excavations) in the area outside of the first century walls a layer of debris from 6-10 meters thick in the area where the Kidron and the Hinnom come together (“The Jerusalem City-Dump in the Late Second Temple Period” ZDPV 119 (2003) 12-18). The association between an actual place and the state of eternal punishment in fire only makes sense if the two bore some similarities. In our time, if we compared something to Death Valley (located in eastern California) we would hardly understand this as a figure of paradise. Jesus’ use of this valley as a reference to final punishment offers a clear inference confirming that in His own day the Hinnom Valley was a place of filth and fire. This is what allowed it in the first century and beyond to serve as a suitable figure of eternal punishment in fire.

— via Faithful Sayings, Volume 25, Issue 50 (December 10, 2023)

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No Room for Jesus

Heath Rogers

Jesus was born in a stable, wrapped in strips of cloth, and laid in a feeding trough, not because Joseph and Mary were poor, but “because there was no room for them in the inn” (Luke 2:7). Bethlehem was being overrun by Jews traveling to register for a census (vs. 1-3). Jesus being born in a place that had “no room” for Him would become an unfortunate characteristic of His life.

Hometown of Nazareth (Luke 4:16-30). The Lord was raised in Nazareth. The people there knew Him and His family well, which became a stumbling block to their faith (v. 22). They were impressed with the “gracious words” of His teaching, but were greatly offended by His application – “Assuredly, I say to you, no prophet is accepted in his own country” (v. 24). They were filled with wrath, thrust Him out of the city, and led Him to a cliff where they intended to throw Him to His death. They had “no room” for Jesus.

The Gentiles of the Gadarenes (Luke 8:26-37). Jesus and His disciples sailed across the Sea of Galilee to the region of the Gadarenes. They encountered a severely demon possessed man. The people of that area had tried to help and restrain this man numerous times, but the demons were too powerful. With a word, Jesus cast the legion of demons out him. Afterward, the people of that region came and “found the man from whom the demons had departed, sitting at the feet of Jesus, clothed and in his right mind. And they were afraid” (v. 35). Instead of rejoicing over the great power and mercy of God, the whole multitude asked Jesus to depart from them (v. 37). They had “no room” for Jesus.

The Samaritans (Luke 9:51-56). The Jews and Samaritans were extremely prejudiced towards one another (John 4:9). The Samaritans in this village didn’t consider Jesus as an individual. They saw Him as a member of a despised race. Because of this, they had “no room” for Jesus and refused to let Him pass through their village.

The Rich Young Ruler (Luke 18:18-23). This young man was sincere in his desire to inherit eternal life. When Jesus told him what he had to do (sell all he had, distribute it to the poor, and follow Him), he became very sorrowful because he was very rich (vs. 22-23). The Lord’s response was unacceptable to him. He walked away because he had “no room” for Jesus.

The Nation of Israel (Luke 23:13-25). Pilate knew Jesus was innocent. He tried three times to release Jesus, but the Jewish leaders “were insistent, demanding with loud voices that He be crucified” (v. 23). Jesus did not conform to their preconceived ideas of the Messiah. Instead, He exposed their sins and drew the multitudes to Himself. They had “no room” for Jesus.

Many people today have no room for Jesus. Like the people of Nazareth, they are offended at His teachings. Some are afraid of the changes Jesus will make in their lives while others are prejudiced against Jesus because of preconceived ideas. Some walk away from eternal life because Jesus demands a price they will not pay.

There was “no room” for Jesus in Bethlehem, Nazareth, Jerusalem, the Gadarenes, Samaria, or the heart of the young ruler. However, room was found for Jesus between two thieves (Luke 23:33). Will Jesus find room in your heart? He is knocking at the door (Rev. 3:20).

— Via Articles from the Knollwood church of Christ, March 2025

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The Steps That Lead to Eternal Salvation

1) Hear the gospel — for that is how faith comes (Rom. 10:17; John 20:30-31).

2) Believe in the deity of Jesus Christ, the Son of God (John 8:24; John 3:18).

4) Confess faith in Christ (Rom. 10:9-10; Acts 8:36-38).

6) Continue in the faith by living for the Lord; for, if not, salvation can be lost (Matt. 24:13; Heb. 10:36-39; Rev. 2:10; 2 Pet. 2:20-22).

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The Gospel Observer

April 27, 2025 / Tom Edwards

Contents:

1) David’s Ways of Escape (Kyle Pope)

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David’s Ways of Escape

Kyle Pope

The apostle Paul told the Corinthians, “No temptation has overtaken you except such as is common to man; but God is faithful, who will not allow you to be tempted beyond what you are able, but with the temptation will also make the way of escape, that you may be able to bear it” (1 Cor. 10:13, NKJV). While this promise is given under the New Covenant, I am convinced that it describes principles that have always been true of God’s relationship to man.

First, No One Has to Sin. If all temptation is “common to man,” and yet God does not allow temptation “beyond what you are able,” it cannot be that any sin with which man struggles is unavoidable. If (as some teach) our nature is “utterly indisposed, disabled, and made opposite to all good, and wholly inclined to all evil” (Westminster Confession of Faith, 6.4), we couldn’t help but sin! The Holy Spirit tells us, however, that we are “able to bear” temptation without sin. When Paul tells the Romans “all have sinned” (Rom. 3:23) he is not describing a condition that was unavoidable, but a condition that has resulted from the fact that all accountable souls at some point choose to sin by their own freewill.

Second, God’s Law Can Be Obeyed. Paul’s words tell us as much about God’s Law as they do about His providence. If He does not “allow us to be tempted” beyond our ability to withstand but “with the temptation” provides a way to avoid sin, we cannot argue that God’s laws are too difficult for anyone to be able to obey. As burdensome as Mosaic Law was, in speaking about it, Moses told the people through the Holy Spirit “the word is very near you, in your mouth and in your heart, THAT YOU MAY DO IT” (Deut. 30:14, emphasis mine). Paul applies this same wording to the message of the gospel in his letter to the Romans (see Rom. 10: 8). The fact that we do not always obey does not mean we cannot obey.

Third, There is Always a Way of Escape. Not only is it possible to overcome sin, and possible to obey God’s law, but the Holy Spirit promises that in God’s providence there is always a “way of escape” by which we can overcome the temptation and avoid giving-in to sin. That doesn’t mean God will miraculously intervene in our freewill. David tells us that “God tests the hearts and minds” in order to see if man will choose to obey Him (Ps. 7:9). Nor does it mean that we cannot choose a course of action that makes it harder to avoid sin. The wise man said, “There is a way that seems right to a man, but its end is the way of death” (Prov. 14:12). Rather, Paul tells us that in any temptation the path to turn away from committing sin is always accessible if we will only look for it and take it!

When it comes to sin, the problem is not that it cannot be avoided, the problem is that far too often we choose not to take the “way of escape.” David’s sin with Bathsheba is a clear example of this. Consider the opportunities he chose not to take.

First “Way of Escape.” The account of David’s sin begins with the detail that it happened “at the time when kings go out to battle” (2 Sam. 11:1a). Rather than going out with his troops “David sent Joab and his servants with him” (2 Sam. 11:1b). If David had been where he should have been, doing what he should have been doing, this sin might never have happened. Sin often catches us when we neglect responsibilities we ought to fulfill, or when we are not busy with things that should occupy our time.

Second “Way of Escape.” While idle at home, the Holy Spirit tells us “from the roof he saw a woman bathing” (2 Sam. 11:2a). I didn’t really appreciate the architectural landscape of this until I was able to go to Jerusalem. The most ancient portion of Jerusalem, known as the “City of David,” lies at the foot of the Temple Mount and stretches southward along the Kidron Valley. The area believed to be where David’s palace stood sets high above the city that spreads out below it on the steep hillside that drops to the floor of the valley. The flat roofs of ancient Israelite homes were commonly used for storage, cooking, cleaning, rest or sleep in the cool of the evening (cf. Josh. 2:6, 8; Neh. 8:16). For David to see a woman under such conditions wasn’t necessarily voyeuristic on his part or immodest on her part. Even so, he could have looked away when he saw her engaged in such a private activity. Instead, he looked enough to determine “the woman was beautiful to behold” (2 Sam. 11:2b). We cannot always avoid being exposed to temptation, but we can always choose to turn away from it.

Third “Way of Escape.” As a married man, David should have been content. Instead, he inquired who the woman was (2 Sam. 11:3a). His sin would not come from ignorance—he was told her name, her father’s name, and the fact that she was “the wife of Uriah the Hittite” (2 Sam. 11:3b). For this man after God’s “own heart” (1 Sam. 13:14) that should have been enough! The Law of Moses condemned adultery (Exod. 20:14) under punishment of death (Lev. 20:10). The king was to uphold the law (Deut. 17:14-20)—not to ignore it. When temptation begins to take hold of one’s heart it is not uncommon to hear words of warning that could help us avoid sin, if we will only listen—“Words of the wise, spoken quietly, should be heard rather than the shout of a ruler of fools” (Ecc. 9:17).

David missed three opportunities that could have allowed him to escape the temptation to sin. Instead, “Immediately he went after her, as an ox goes to the slaughter” (Prov. 7:22). The “sweet psalmist of Israel” (2 Sam. 23:1) committed adultery with another man’s wife (2 Sam. 11:4)! Once sin has been committed there is no “way of escape” that allows us to take it back, but there are ways to respond to our sin lest we “add sin to sin” (Isa. 30:1).

Fourth “Way of Escape.” David’s son would declare, “He who covers his sins will not prosper, but whoever confesses and forsakes them will have mercy” (Prov. 28:13). The remaining opportunities David had to escape further compounding his sin involved avenues he was given to confess and forsake his sin. First when he learned from Bathsheba “I am with child” (2 Sam. 11:5), he could have faced his guilt and done right by her, her husband, and the child. He did not. Guilt is a frightening thing. This man who was once brave enough to fight Goliath (1 Sam. 17:36) was afraid to face his own sin!

Fifth “Way of Escape.” David hoped he could conceal his sin by bringing Uriah, her husband, back from the war (2 Sam. 11:6-8). He assumed that Uriah would go in to his wife, and all would assume any child was Uriah’s. Instead, Uriah contentiously refused to be with his wife while “the ark and Israel and Judah are dwelling in tents” (2 Sam. 11:11). David heard this man’s noble devotion. He could have allowed this to move him to see the treachery of his own sin. He could have confessed and repented. He did not. This was a man who once had a conscience so tender that he felt guilty over cutting the corner of the robe of King Saul, who was then trying to kill him (1 Sam. 24:4-6)! Sin can sear the conscience and blind us to our own actions.

Sixth “Way of Escape.” Covering sin often forces us to bring others into our web of deception. Messengers had brought Bathsheba to David (2 Sam. 11:4)—did they know about David’s sin? Somehow Bathsheba “sent” word to David (2 Sam. 11:5)—did a servant bring this message? Did this person know about this sin? David told Joab to return Uriah to Jerusalem (2 Sam. 11:6), and servants had told David that Uriah didn’t go home to his wife (2 Sam. 11:10). Did Joab know about David’s sin? Did these servants wonder why the king was so curious about Uriah’s love life? How could David care so little about the influence he had on all these people around him? In a last desperate attempt to cover sin David actually fed Uriah and “made him drunk” (2 Sam. 11:13). Surely, he must have thought, a drunken soldier would go home to his wife. Even though he was drunk, Uriah did not. When we try to hide sin, we no longer care how many people we lead into sin in the process. David could have stopped even at this point and taken the “way of escape” to avoid further sin. He did not.

Seventh “Way of Escape.” The next morning David wrote a letter and sent it to Joab in the hand of Uriah (2 Sam. 11:14). Scripture only records one sentence of this letter (2 Sam. 11:15), but the exchange that follows probably infers that there was more to it. Uriah was carrying his own death warrant! If Joab didn’t know before this about David’s sin, it is likely that he was brought into the conspiracy to cover David’s sin with this letter. David plans the means of Uriah’s death (2 Sam. 11:15), Joab carries out the plan (2 Sam. 11:16-17), then deceitfully concocts a method to inform David about the crime under the guise of a military report (2 Sam. 11:18-24). This allowed David the opportunity to word a false message of encouragement to his commanding officer (2 Sam. 11:25). The hand cannot write without the direction of the mind. What went through David’s mind as he wrote this letter? He could have thought, concerning God “Where can I go from Your Spirit? Or where can I flee from Your presence?” (Psa. 139:7). He could have said to himself, “If I say, ‘Surely the darkness shall fall on me,’ Even the night shall be light about me; Indeed, the darkness shall not hide from You, But the night shines as the day; The darkness and the light are both alike to You” (Psa. 139:11-12). At some point in his life these words were penned by this man, but not on that morning.

By missing each of these opportunities to escape sin David fell into adultery, perjury, drunkenness, collusion, conspiracy, the incitement of others to sin, and ultimately murder. David didn’t have to sin, but he ignored each “way of escape” the Lord provided. David’s failure must teach us not to follow the same course. No matter what the temptation the Lord promises “the way of escape, that you may be able to bear it” (1 Cor. 10:13). Our task is to look for it and follow it!

— Via Faithful Sayings, Volume 25, Issue 51, December 17, 2023

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The Steps That Lead to Eternal Salvation

1) Hear the gospel — for that is how faith comes (Rom. 10:17; John 20:30-31).

2) Believe in the deity of Jesus Christ, the Son of God (John 8:24; John 3:18).

4) Confess faith in Christ (Rom. 10:9-10; Acts 8:36-38).

6) Continue in the faith by living for the Lord; for, if not, salvation can be lost (Matt. 24:13; Heb. 10:36-39; Rev. 2:10; 2 Pet. 2:20-22).

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Leaving Room for Change

The Steps That Lead to Eternal Salvation

“Made Like His Brethren”

The Steps That Lead to Eternal Salvation

“Remember His Marvelous Works”

Sword Tips #33

The Steps That Lead to Eternal Salvation

Pen Points 17

Infinite Understanding

Ruler And Shepherd

Be Thankful

True Love

Grace In Truth

Inapproachable Light

The Steps That Lead to Eternal Salvation

Wrath

God’s Wrath Is Always Right

Man’s Wrath Is So Often Wrong

Be Angry and Sin Not

The Steps That Lead to Eternal Salvation

“The Lord Turned and Looked at Peter”

Works Cited

The Steps That Lead to Eternal Salvation

Honor Your Mother

Have a Heart…A Merry One

The Steps That Lead to Eternal Salvation

Celebrating Freedom

What Freedom Does Not Mean

Liberty in Christ

Freedom Must Not Be Abused

The Steps That Lead to Eternal Salvation

The Hinnom Valley and Jesus’ Teaching on Final Punishment

Child Sacrifice in Topheth

“The Gehenna of Fire”

The Name and the Valley

No Room for Jesus

The Steps That Lead to Eternal Salvation

David’s Ways of Escape

The Steps That Lead to Eternal Salvation

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