Are You Vain?

Are You Vain?

by | May 6, 2018 | Problems

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​“​Vanity of vanities, says the Preacher, vanity of vanities! All is vanity” (Ecclesiastes 1:2 ESV).
 
​The Bible has quite a lot to say about vanity, but its use of the concept is often misunderstood. Today, when we speak of someone who is “vain,” we mean someone who is conceited or overly concerned about their own looks or abilities.

​But when the words “vain” or “vanity” appear in the Bible, they have very different meanings. In the Old Testament, the Hebrew word hebel from which these words are translated means something that is only vapor or wind – in other words, something that has no lasting substance and is ultimately pointless. That was the main meaning of the word “vain” in English back when the King James Version was translated in 1611, and we still use the word “vain” that way when something does not turn out as we planned, and we say that our efforts were “in vain.”

This original meaning of the word vain is why the Book of Proverbs tells us: “Charm is deceitful, and beauty is vain, but a woman who fears the Lord is to be praised” (Proverbs 31:30 ESV). Notice it is the fleeting beauty itself that is said to be vain, not the person! In the same way, the Book of Ecclesiastes tells us: “Therefore remove sorrow from your heart, and put away evil from your flesh, For childhood and youth are vanity” (Ecclesiastes 11:10 NKJV), and the Book of Psalms says: “Behold, you have made my days a few handbreadths, and my lifetime is as nothing before you. Surely all mankind stands as a mere breath!” (Psalms 39:5).  In other words, childhood, youth, and even our adult lives pass all too quickly, they are not lasting, but are vain –  just like a breath of air or an early morning mist: “…What is your life? You are a mist that appears for a little while and then vanishes” (James 4:14). 

In the New Testament, the Greek word kenos often translated “vain” has a similar meaning –  that of being empty or of no purpose –  so the biblical meanings of “vain” have nothing to do directly with our attitudes toward our appearance. The Bible certainly does not condemn our reasonable efforts to look our best (see our blog post “Does the Bible Condemn Women’s Adornment?”), though it also points out the futility of making self-concern and self-pampering the focus of our lives – which would truly be an exercise in “vanity.”  As always, balance is a good thing and reasonable focus on the care for our physical bodies is not wrong – just as the apostle Paul reminded us regarding physical exercise: “For while bodily training is of some value, godliness is of value in every way, as it holds promise for the present life and also for the life to come” (1 Timothy 4:8).

What Paul says to Timothy in this verse underscores the whole biblical approach to “vanity.” Anything that is not “godliness” – in other words, that does not contribute to becoming more like God and helping others on that path –  is ultimately “vain.” That is why Paul also wrote: “Therefore, my beloved brothers, be steadfast, immovable, always abounding in the work of the Lord, knowing that in the Lord your labor is not in vain” (1 Corinthians 15:58).  This does not mean that doing our everyday work and chores is meaningless – the Bible clearly shows we should do everything as though we were doing it for God (1 Corinthians 10:31).  Such an attitude elevates whatever we do from the “vanity” of life without God to the realm of the truly meaningful.
 
So, to return to the title of this article –  ”Are You Vain?” –  we can clarify that question.  If by “vain” we mean the way the word is usually understood today – as a reflection of prideful or narcissistic self-focus – then hopefully that failing is held in check in our lives by understanding what small importance our present outer appearance or inner aptitudes have in the eternal scheme of things.  But if by  “vain” we mean the original sense of the word –  as empty and without purpose – then the answer depends entirely on us.
 
Without God, in biblical terms, we are all “vain,” but when we place God at the center of our lives then they are given a purpose that transcends meaninglessness and “vanity.”  Then, our thoughts and actions have the potential to take on a purpose they would never have had –  because God is in the business of making meaning in our lives. As the apostle Paul wrote: “…for it is God who works in you to will and to act in order to fulfill his good purpose” (Philippians 2:12-13, emphasis added). If we have “…been called according to his purpose” (Romans 8:28) and made his purpose ours, we need never be concerned that our lives are “vanity” or that they have been lived “in vain.”

The Two Sides of Secrecy

The Two Sides of Secrecy

by | Apr 29, 2018 | Character

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​Strange as it may sound, every Christian is called to a love-hate relationship with the practice of secrecy. On the one hand we are told to love secrecy (Matthew 6:4, etc.), but on the other hand we are instructed to avoid it (Job 13:10, etc.).  How should we understand this seemingly contradictory situation?

The answer, of course, is one of context. Both in terms of our beliefs and our behavior, secrecy may be good in some situations, but not in others. We should not hide what should not be kept secret and we should not expose what should be kept secret.  Consider some of the ramifications of these principles.

We should not hide what should not be kept secret.

It is certainly wrong to keep things secret that should be out in the open. The principle can apply in various ways regarding both our beliefs and behavior.  The New Testament talks about a number of individuals who kept their faith secret – like Nicodemus who visited Jesus under the cover of darkness (John 3:1–21) and Joseph of Arimathea who secretly met with Pilate to request Jesus’ burial because of his fear of the Jewish religious leaders (John 19:38).  There may certainly be a time for care in dangerous situations, but John, who relates these stories, tells us Jesus reminded Nicodemus that keeping our beliefs secret lessens our ability to be a witness to God’s transforming power: “Whosoever lives by truth comes into the light so that it may be seen plainly what has been done through God” (John 3:21).

But the main danger of wrongful secrecy, of course, is when we keep problems or sins secret in our lives that must be brought to light if we are to do away with them.  In Ephesians 5:12 the apostle Paul tells us: “It is shameful even to mention what the disobedient do in secret.” We are called to a life without this kind of secrecy.  As Paul states elsewhere, “Rather, we have renounced secret and shameful ways” (2 Corinthians 4:2).  Naturally, nothing is hidden from God (Jeremiah 23:24), and Paul reminds us that this applies to anything we attempt to keep secret: “… God judges people’s secrets through Jesus Christ” (Romans 2:16).

But this fact does not just apply to sexual immorality or sinfulness. For example, although we may not think of it this way, the principle applies to gossip. The Book of Psalms tells us specifically: “Whoever slanders their neighbor in secret, I will put to silence…” (Psalm 101:5).  In other areas, we should not “hide” the good that others do in the sense of not giving credit where it is due, nor should we hide wrongdoing we are aware of that needs the involvement of society (1 Peter 2:14). 

To summarize this side of secrecy, we can say that in terms of belief, in most circumstances we should not keep our faith a secret; in terms of behavior, we should not keep wrongdoing that needs to be corrected a secret – or the right doing of others who should be commended, either.   
 
We should not expose what should be kept secret.

On the other hand, the opposite side of secrecy must be applied in many situations.   In terms of belief, there are times and circumstances when it may be better to hold back details of our knowledge of the truth.  For example, proclaiming to strangers that they are “sinning” is not an activity to which we are called. That is really the opposite of the attitude the apostle Peter showed we should have when he wrote: “Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect” (1 Peter 3:15).

As for our own behavior, we all need to learn to keep secret good works that might otherwise be done  only for appearances.   The teaching of Jesus was clear on this matter: “Be careful not to practice your righteousness in front of others to be seen by them … so that your giving may be in secret. Then your Father, who sees what is done in secret, will reward you” (Matthew 6:1-4).  Jesus also applied the same principle to prayer: “… when you pray, go into your room, close the door and pray to your Father, who is unseen. Then your Father, who sees what is done in secret, will reward you” (Matthew 6:6).  This does not mean, of course, that we keep it a secret that we pray, only that we keep our personal prayer private so that, again, it is not done for the wrong reasons.

Finally, there are times when the apparent faults and failings of others should not be openly discussed.  The principle that “love covers a multitude of sins” (1 Peter 4:8 and see Matthew 18:15-17) sometimes has an interpersonal application regarding other people’s mistakes or perceived sins.  We need only look at the example of Joseph who, when he did not yet realize that Mary was pregnant by the Holy Spirit, was still careful not to shame her:  “Because Joseph her husband was faithful to the law, and yet did not want to expose her to public disgrace, he had in mind to divorce her quietly” (Matthew 1:19).

So there certainly are two very different sides to the matter of secrecy –  and the Christian is called to live according to that understanding. 

Absolute Power

Absolute Power

by | Apr 22, 2018 | God

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“In your hand are power and might, so that none is able to withstand you” (2 Chronicles 20:6).
 

We have all heard the saying “power corrupts and absolute power corrupts absolutely,” and sadly, experience often shows the truth in that old bit of wisdom.  But if it is true, what about God – who is truly all-powerful (2 Chronicles 20:6) at a scale that no human can even begin to grasp (Job 26:7-14)?  If power corrupts – especially absolute power –  why is it that God is somehow unaffected by this fact?

Some atheists have presumed to know the answer to that question by proclaiming that this fact disproves the existence of God, as his very nature would be compromised by his own power. But we might well reply to this argument with the words of Jesus himself: “…You are in error because you do not know the Scriptures or the power of God” (Matthew 29:29).

The Scriptures show that the power of God does not in any way corrupt him because it is transformed by another equally inherent aspect of God’s nature –  his love.  In fact, the Scriptures clearly record the fact that while God has infinite power, he is love (1 John 4:8). What we are always overrides what we have, and this is certainly true in the case of the power of God.
 
We continually get glimpses of this control of power by love throughout the earthly life of Jesus, the Son of God.  We see it from the very beginning of his ministry in the temptations in the wilderness (Matthew 4:1-11) by his refusal to misuse the power he had, and we see it at many other times such as when the disciples urged him to bring fire down on a city of the Samaritans (Luke 9:54) or to use power to avert his own death (Matthew 16:21-23). 
 
But these are all examples of Jesus not misusing the power he had at his disposal. Even more telling are the times when Jesus did use the great power he had – in miracles and signs given in love to help others.  Even on the rare occasions when Jesus claimed privileges for himself, such as the right to use something based on his true identity, we find his use of power was entirely for love. This was either love of God, as when he claimed the right to use the donkey that carried him into Jerusalem in order to fulfill the word of God (Matthew 21:1-11), or love of others, as when he claimed the right to use the upper room where he expounded truth to his disciples and washed their feet (Matthew 26:17-18 and John 13:1-20).  In all these instances, Jesus used the power he had in service to others.

Because of these examples, we can know that God’s power does not in any way corrupt his perfect nature. The potential for misuse of power is transformed by his perfect love. To turn our original statement around,we can say that “love transforms power and absolute love transforms absolute power.”

This truth flows over into the lives of those who are truly led by the Spirit of God. As the apostle Paul wrote: “For the Spirit God gave us does not make us timid, but gives us power, love and self-discipline” (2 Timothy 1:7, emphasis added). The power of God – the power he gives – is transformed by love and controlled by self-discipline.

Doubtless that is why Paul also described his desire that believers “May have power, together with all the Lord’s holy people, to grasp how wide and long and high and deep is the love of Christ” (Ephesians 3:18).   With God, the expression of power is never separated from love, and the two should never be separated in our lives, either. 

Do You Need More Impatience?

Do You Need More Impatience?

by | Apr 15, 2018 | Growth

​Don’t worry, “impatience” is not a typo in the title above.  Patience is a good thing, of course –  something the Scriptures repeatedly tell us to develop.  The Bible shows that God is incredibly patient with us and he expects us to learn to be patient with others also (Colossians 3:12, etc.).  So what’s this about impatience?

As with many aspects of the Christian life, there is sometimes a place for impatience as well as patience, just as there is a place for both mercy and judgment, “a time to speak and a time to refrain from speaking” (Ecclesiastes 3:7), and so on. We might say that right impatience can be the “other side of the coin” of patience, but it’s just as real and can be just as necessary.

To understand this, we must first see that impatience can be an attribute of God. The Book of Judges tells us that after suffering affliction for some time, the ancient Israelites: “… put away the foreign gods from among them and served the Lord, and he became impatient over the misery of Israel” (Judges 10:16 ESV).  The Hebrew expression translated “impatient” in this verse is literally to become “short of soul” in the way we would say “short tempered” or “running short of patience” –  in other words, impatient –  not with Israel, but with its suffering.  This verse is unequivocal in telling us that God can express the trait of impatience when he views human-caused suffering and he wants to end it.

God can be impatient with other things, also – especially sin. He is patient almost beyond belief when it comes to working with us to help us toward repentance, but his patience with sin can run out, as we see in the narrative of the Flood where we are told: “Then the Lord said, ‘My Spirit will not contend with humans forever …’” (Genesis 6:3).  The apostle Paul also stresses the limits to God’s patience (Romans 2:4-5, etc.).

We find other examples of righteous impatience in the New Testament. Jesus himself displayed impatience with the money-changers in the temple (Matthew 21:12–17) and on occasions such as when his disciples (who had been given the power to do so –  Luke 9:1) could not heal a spirit-tormented child (Luke 9:38-40).  Luke tells us that Jesus’ response to his disciples and the boy’s father was clearly an impatient one in this situation: “You unbelieving and perverse generation… how long shall I stay with you and put up with you?” (Luke 9:41). Notice that the object of Jesus’ impatience was not so much the people themselves, but their unbelief despite having already witnessed many miracles.

Putting the various scriptures together that show godly impatience, we see a definite pattern. God is clearly said to express impatience, and it is usually with human-caused suffering, sin, and disbelief. How does all this apply to us? We are certainly called to be patient, and we are not called to express impatience with others, but a right response to all three of the factors of sin, disbelief and avoidable suffering should increase our impatience with ourselves. 

​Sometimes we need to become more impatient with our own sins and failings in order to make more progress in overcoming them (Romans 7:24-25). Sometimes we need to be impatient with our own disbelief when it is holding us back from spiritual growth (Mark 9:24).  And we need real impatience with ourselves when we cause any kind of avoidable suffering –  even in situations where we think we are in the right (Acts 8:3).  We certainly need impatience when we view much of the suffering that fills the world in which we live – and that impatience sometimes needs to be expressed in more fervent prayer for the kingdom of God and more active involvement in doing what we can to help alleviate suffering  (Matthew 6:10).   But in any situation, the right kind of impatience is always aimed at ourselves, whether to spur us to do more to help others or to further propel us in the growth for which we all should be aiming.

So if we are on the way to mastering the quality of patience, we should keep up the good work –  but we should not forget to work on righteous impatience also where that is appropriate!

Has Archaeology Found Isaiah?

Has Archaeology Found Isaiah?

by | Apr 8, 2018 | Archaeology & the Bible

PictureThe Newly Discovered Seal – Ouria Tadmor / Eilat Mazar


Biblical archaeology is never more fascinating than when it gives us a glimpse of a person mentioned in the Bible.  This is a relatively rare event as we must remember that the number of all the people mentioned in the Bible is infinitesimally small compared to all the people who have lived –  so archaeology is statistically not likely to often find evidence of specific individuals mentioned in the Scriptures.

​Governors and Kings

Exceptions do occur, of course. Only recently, a seal impression (a small lump of clay impressed with writing and images on a carved ring or other object used for sealing or authenticating documents and other items) was found near the Temple Mount in Jerusalem bearing the title of the governor of the city. This was an important office and one such Governor of Jerusalem is mentioned in the Bible (2 Kings 23:7) during the reign of the great biblical king, Hezekiah.

Several years ago, a royal seal of King Hezekiah himself was also found in excavations in the same general location.   Hezekiah, who is mentioned in the Bible many times (2 Kings 18–20, Isaiah 36–39, 2 Chronicles 29–32, etc.), ruled Judah around 700 B.C. and was a contemporary of the prophet Isaiah.  In fact, the biblical record shows that Isaiah was an important supporter and advisor of this good king who did much to remove pagan religion from ancient Judah during his reign.  Other seal impressions of Hezekiah are known, but this was the first time one was found in context – exactly where it should be –  on an archaeological site.  This find is a major attestation of an important biblical figure.

But what about Hezekiah’s advisor, the prophet Isaiah who is even more famous to millions of readers of the Scriptures?  Perhaps no other prophet in the Hebrew Bible better symbolizes the prophetic books of the Old Testament, and it appears that archaeology may now have produced attestation for him, too.

Signed, Isaiah

Just this past month, Dr. Eilat Mazar of the Hebrew University in Jerusalem announced that the ongoing excavations in the same area of Jerusalem where the Hezekiah seal was found had unearthed another seal impression which appears to be that of the great prophet Isaiah.

The 2,700-year-old stamped clay artifact bears the identifying seal of an individual named as Yesha‘yah[u] Nvy[?].  The seal impression is divided into three bands or “registers,” with the top register containing the partial image of a grazing deer –  a symbol of blessing and protection used in ancient Judah.   The center register contains the words leyesha‘yah[u] “[belonging] to Isaiah.” The lowest register is somewhat damaged, but apparently contains part of the word nvy’ or “prophet.”

Critics of religion have been quick to stress that the damaged end of this final word may mean that it represented something else, but this seems unlikely.  It might be compared to the situation in modern English where the almost complete writing “John Smith, Ph …” most probably represents “John Smith, Ph.D.” rather than some unlikely word such as “John Smith, Phony.”  It is the opinion of Dr. Mazar and many of the archaeological specialists who have examined this artifact that its text should be read as “[Belonging] to Isaiah, [the] proph[et].”  Seals of this nature frequently abbreviated or shortened names and titles due to the limited space for writing on their small surfaces, so the absence of the implied words [belonging] and [the] in this text are entirely normal.

But as to whether this seal is the seal of Isaiah himself, the archaeological evidence of context is quite compelling.  The seal was discovered in an undisturbed area of the excavation less than ten feet from where the seal of King Hezekiah was found.  The physical proximity of the two seals lends weight to the likelihood that the Isaiah seal is that of the prophet himself.  As Dr. Mazar has pointed out, it would not be the first time that seal impressions of two individuals mentioned in the same verses of the Bible have been found together in an archaeological context.  In the City of David excavations (2005–2008), the seal impressions of two high officials in King Ẓedekiah’s court (both mentioned in Jeremiah 38:1), were found only a few feet apart. Further, the names of King Hezekiah and the prophet Isaiah are mentioned together 14 of the 29 times in which the name of Isaiah is mentioned.  Mazar is certainly correct that no other biblical figure was closer to King Hezekiah than the prophet Isaiah.  
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Isaiah’s life and work were of the greatest importance in the history of ancient Judah. The Scriptures indicate that the prophet may have served for as long as 64 years –  throughout the reign of Hezekiah and into the reign of his successor.  Given the close relationship between the king and his prophet-advisor, it may well be that evidence of Isaiah has now been found in an area where it might well have been expected. 

* For more background on biblical archaeology see our post “The Bible and Archaeology” here.