"He has Set Eternity in Our Hearts"

Solomon’s book of Ecclesiastes is both profound and pragmatic. This dual characteristic is what makes it so beneficial for the everyday person. It speaks of Solomon attempting to determine what in this life will be fulfilling for human beings to spend their time and efforts on. In chapter 3:11, he makes a statement that helps us to understand what will allow us to live truly fulfilled lives:

“He has also set eternity in the human heart”

He is making the case that we are more than animals, which are merely interested in attaining what is life sustaining – food and the absence of danger. We may have these in abundance, as well as many other comforts, but they are not enough – we remain empty inside. This is because eternity is set in our hearts. We are programmed by God to understand that there is more than this transient life, and we set out to understand it. Many do like Solomon, seek after wisdom, folly, mirth, fame, fortune, or sheer materialism. However, these things do not fulfill us because they are unable to.

The only way for us to be fulfilled is to understand the eternity that God has set in our hearts. He desires that we understand our own mortality, that this physical life will come to an end. He also desires that we know that we have a part that is eternal – the spirit. This is the part of us that really counts and no amount of paying attention to temporal things will affect it. The only thing that will truly make a lasting, actually everlasting, difference in us is to diligently seek Him (Heb 11:6). Only God can fill the void that is in mankind and give him meaning. So seek Him through His Word.

Solomon ends his endeavor with a very simple plea, “Fear God and keep His commandments, for this is the whole duty of man.” However, seeking Him is not mystical or vague. It is straightforward and simple – “obey His commandments”. We aren’t left to grope in the dark for meaning, or to guess what God desires. So seek His will today, obey Him, and have the “peace of God, which transcends all understanding” (Php 4:7).

Have a blessed day!

We Should Never Compromise Our Belief in the Scriptures to Please Men

There can be little doubt that God’s Word is under attack in our world. The portion that is most often the target of these attacks is the first eleven chapters of the book of Genesis. Of course, this section records for us the narrative of the very creation of the world by God in six days. The reason that such is under attack is because it is much different that the common model that is adhered to by popular science – the Theory of Evolution.  This theory seeks to explain the origins of the diversity of life we see on this planet as arising from a singular single celled organism that is commonly referred to as the “Last Universal Common Ancestor” (LUCA).  The changes required to go from a single celled organism to any of the complex animals that can be seen today is said to be possible when given extremely large amounts of time.  Proponents of this believe that since we can see animals exhibiting the ability to adapt and undergo certain changes, that given enough time, would result in the type of biodiversity that we see today. They acknowledge that such would take billions of years and as a result they have placed the LUCA at 3.5 to 3.8 billion years ago. It is easy to see that this claim is at great odds with the Biblical text of Genesis, which records for us a creative process wherein God took only six days, and created all of the animals on one day.  As troubling as this belief is, it is something that we have grown to expect and are not surprised to see it proclaimed at universities and museums. What is problematic, however, is to witness the compromise that has been taking place among those who call themselves believers in God.

                It has gotten to be commonplace that theologians have no hesitation whatsoever in accepting the teachings of Darwinian evolution. Many times this amounts to redefining certain aspects of the text of Genesis 1-11. One common way this is done is to label the account of creation in Genesis 1-2 as poetry or myth. There is a great example of a presentation of Genesis 1-11 along these lines on  the website of a group called Biologos which can be read here. Of course, there is no reason to reinterpret Genesis 1-11 in the manner they are espousing. This reinterpretation of the literary genre of Genesis 1-11 as myth has given rise to such interpretations as Theistic Evolution (the thought that God used the Darwinian Evolutionary process in the creation of things – God is still the Creator), Day-Age Theory (where Yom is redefined from meaning day to mean a long age), or the Gap Theory (where a “gap” of a very long time is placed between Genesis 1-2). Each of these views does damage to the text of Genesis and, therefore, crumbles the foundation for the entire Word of God.

                This type of redefining and interpretation is really done because there is a greater respect for the thoughts of men than the thoughts of God given in the Bible. None of those viewpoints has any basis in reality from the text of Genesis. The first 11 chapters, along with the rest of Genesis have been viewed as historical narrative for millennia. It is incredibly recent that men have sought to recategorize these verses into the realm of myth. Yet many do not want to fight the battle that is being waged for the truthfulness and trustworthiness of God’s Word. They would rather bend the Scriptures to what man claims to know than subject what they believe to what God has plainly said in His Word. Such a compromise should not happen among the Lord’s people. Indeed, there are many reasons to believe in the Biblical account of creation and to reject evolution. We just have to look at the evidence for ourselves, and look at it objectively, not assuming an evolutionary explanation nor accepting one when it has been taught by “experts”. In fact, much of what is believed about the evidence that we see around us has more to do with the worldview  of the one studying the evidence (in this case Biblical or Darwinian). If we believe that the idea of long ages for earth’s development is true, then we will interpret the evidence through an evolutionary lens. If we believe that God created all over six literal days, then we will interpret the evidence we see through that lens. Scientists do that too. The reason that Darwinian evolution has become so popular is because the common scientist (not all, however) have come to all evidence that is encountered with the idea that evolution is the paradigm within which to interpret it. We have to realize this and recognize that there is an alternative way of interpreting the evidence, not compromise our belief in God so we can be respected and accepted by men.

Have a Great Day!

What is a “Covenant of Salt”?

This is a great question which comes from three different texts in the Old Testament- Levitucus 2:13, Numbers 18:19, and II Chronicles 13:5. All of these mention either “the salt of the Covenant” or “Covenant of Salt”, but it is not obvious to us from a cursory reading what the significance was. To understand this, the historical connotations of salt must be understood.

Salt was of premium importance in ancient times, really up until refrigeration came to be commonplace. It was of such importance in the preservation of meat that it also began to take on a more symbolic importance – currency. Our word “Salary” has its root in the Latin word for salt – “Salarium”¹. This is likely the origin for our saying that someone was “worth their salt” in reference to doing a good job. Also consider that Roman soldiers were at least partially paid in salt (Pliny) giving rise to the term “soldier”, which comes from the latin word “Sal Dare” meaning “to give salt.²

But what about this “salt covenant”? We are not ever directly told what the significance of this type of covenant is. As said at the outset, it is referenced 3 times in the OT:

1.       Leviticus 2:13 when instructions were being given for the Grain Offering, “You shall season all your grain offerings with salt. You shall not let the salt of the covenant with your God be missing from your grain offering; with all your offerings you shall offer salt.”

2.       Numbers 18:19 when God spoke of the covenant between Him and the Sons of Aaron, “All the holy contributions that the people of Israel present to the LORD I give to you, and to your sons and daughters with you, as a perpetual due. It is a covenant of salt forever before the LORD for you and for your offspring with you.”

3.       II Chronicles 13:5 when King Abijah spoke to Jeroboam before going to battle with him, “Ought you not to know that the LORD God of Israel gave the kingship over Israel forever to David and his sons by a covenant of salt?”

In the Covenant of Salt, the symbolic importance of salt is at play, especially in the Ancient Near East. The idea of preservation and longevity is at the forefront of the symbolism. In that area of the world, if two men sat down to a meal and ate salt together, this was viewed as them making a covenant of friendship between them. This meal together was considered to be an everlasting oath between them to be at peace. So it is with the “Covenant of Salt”. The Israelites would have already understood the significance of salt in covenant making prior to God speaking with them. Since it is one of the most important ingredients in an “everlasting covenant” and that fact that salt was an important preservative, God likely used it to signify the gravity of a covenant between Him and His people.

                To illustrate the use of this type of Covenant, let’s consider the Biblical reference in II Chronicles. During the period of the Divided Kingdom Jeroboam, King of Israel, seeks to go to war with Abijah, son of Rehoboam, King of Judah. Abijah sits on the throne of Judah as one in the line of Kings benefitting from the covenant that God had made with David. II Samuel 7:16 says of this Covenant, “And your house and your kingdom shall be established forever before you. Your throne shall be established forever.” King Jeroboam comes against Judah with 800,000 soldiers in an effort to take over Judah. King Abijah came out in defense with only 400,000 soldiers, so it looked as if Jeroboam had the upper hand. That is when Abijah brought up to Jeroboam the “Covenant of Salt” between God and David’s descendants that a descendant of David would always be King of Israel. The point was that even with the superior numbers, Jeroboam was fighting a losing battle. The Kingdom of Judah was the one with the line of David on the throne, so it was receiving God’s preservation. In fact this “covenant of salt” was so everlasting that there is still a descendant of David on the Throne of Israel – Jesus (Acts 2:29-33; Hebrews 1:5, 8).

Works Cited

1.                     Pliny. The Natural History. n.d.

2.                     "The Wealth of India: A Dictionary of Indian Raw Materials and Industrial Products." Council of Scientific & Industrial Research (India) ( (1971): p.44.

I Have No Greater Joy

One’s children are an incredible blessing from God. As difficult as raising them may be, or as expensive, or complex, we love those times. They are a source of great joy as we see them learn, do, and struggle as they move toward becoming complete people in the world. We can likely remember their first steps and the coming months when they improve so rapidly. This excelling and mastering of different aspects of life is a source of great pride for us. We love to see them excel in athletics, academics, art, or a host of other things. In the midst of all this growth of the child and the encouragement of the parents one phrase reverberates: “Seek first the Kingdom of God and His righteousness” (Matthew 6:33). Are we teaching them to seek the kingdom above all else? Do we provide the training for them to excel in the things of the Lord? Do we put in the time and have them put in the time to become a good soldier of the Cross? What areas do we push them in to excel? Where will we allow them to be lax? Will the one who is being trained to seek first the Kingdom be allowed to skip Wednesday evening Bible Study in order to study for a test in anatomy or some other subject? Certainly, they would not. What about allowing them to do so for an athletic event? Hopefully we can easily see which activity would be more important. But parents do allow such things and it has come to be viewed by many as being completely acceptable. It seems that at the heart of this is a parent’s desire to have their children a success in earthly matters above heavenly matters. This would be denied if asked outright, but when their practice is observed it is seen to absolutely be the case. Maybe this is because the success in earthly endeavors gives us joy and pride. To that another phrase rings out: “I have no greater joy than to hear that my children are walking in the truth.” (III John 4). Get that. NO GREATER JOY. As a parent, there should be no doubt that what gives you the most joy in this existence is that those you are or have raised are “walking in the truth”. More important that any athletic achievement. More desired than any academic accomplishment. More exciting to you than great success in the world of business. It is their walk with God and His truth that gives us the greatest joy in the world. Certainly, if they were to be successful in everything, but walk without God, that would cause us the greatest sadness imaginable. “For what will it profit a man if he gains the whole world and forfeits his soul? Or what shall a man give in return for his soul?” (Matthew 16:26) Just some things for parents to think about as we go about the task of raising children to be men and women of God. Remember that we have them but for a season, and for a purpose!

            “Unless the LORD builds the house, those who build it labor in vain.

     Unless the LORD watches over the city, the watchman stays awake in vain.

  It is in vain that you rise up early and go late to rest,    

     eating the bread of anxious toil; for he gives to his beloved sleep.

                Behold, children are a heritage from the LORD, the fruit of the womb a reward.

     Like arrows in the hand of a warrior are the children of one’s youth.

                Blessed is the man who fills his quiver with them!

     He shall not be put to shame when he speaks with his enemies in the gate.”

-          Psalm 127:1–5

The Absolute Necessity of Forgiveness

Forgiveness. Easier said than done, right? That’s a common attitude to have when we feel that we’ve been wronged or someone, even a brother or sister in Christ, has said something that is hurtful to us. It is just so hard to actually forgive – we want our “pound of flesh” before reconciliation can be made. Many will come to a discussion like this one and focus on the offender, stating that they must apologize before true reconciliation can occur. I am not interested in discussing the response of the offender at the present time. They certainly need to make things right for their own soul (Matthew 5:23-24), and should be encouraged to do so. What I do want to discuss is the attitude that we must always strive to possess – an attitude of forgiveness. If we don’t have this, then it is altogether likely that we will not readily accept the advances of one who does try to make amends.

A forgiving attitude is much easier to develop when we begin to understand our own needs and remember them. The Christian understands that he has escaped a terrible end through the grace that God the Father extends to us in the form of His Son, Jesus (Romans 6:23). He is also quick to forgive when we rebel or fail in our efforts to keep His righteousness (I John 1:9). When one comes to Jesus, there is no worry that He will hold a grudge over what you’ve done; there is simply an attitude that wants to forgive (Hebrews 8:12). That’s what we need. This attitude and its opposite are displayed in the Parable of the Unmerciful Servant that Jesus told to His disciples in Matthew 18:21-35. Look at the Parable:

          “Then Peter came up and said to him, “Lord, how often will my brother sin against me, and I forgive him? As many as seven times?” Jesus said to him, “I do not say to you seven times, but seventy-seven times. Therefore the kingdom of heaven may be compared to a king who wished to settle accounts with his servants. When he began to settle, one was brought to him who owed him ten thousand talents. And since he could not pay, his master ordered him to be sold, with his wife and children and all that he had, and payment to be made. So the servant fell on his knees, imploring him, ‘Have patience with me, and I will pay you everything.’ And out of pity for him, the master of that servant released him and forgave him the debt. But when that same servant went out, he found one of his fellow servants who owed him a hundred denarii, and seizing him, he began to choke him, saying, ‘Pay what you owe.’ So his fellow servant fell down and pleaded with him, ‘Have patience with me, and I will pay you.’ He refused and went and put him in prison until he should pay the debt. When his fellow servants saw what had taken place, they were greatly distressed, and they went and reported to their master all that had taken place. Then his master summoned him and said to him, ‘You wicked servant! I forgave you all that debt because you pleaded with me. And should not you have had mercy on your fellow servant, as I had mercy on you?’ And in anger his master delivered him to the jailers, until he should pay all his debt. So also my heavenly Father will do to every one of you, if you do not forgive your brother from your heart.”

                                     

          First, I feel the need to explore the amount of debt that was forgiven the man in the parable – 10,000 talents. One talent was equal roughly to six-thousand denarii. One denarius was equal to about one day’s wages for the common person. When the math is all done, the man owed the King SIXTY MILLION DAYS WAGES. It simply represents an insurmountable debt since the average life would be only about 24,000 days. This man couldn’t repay this debt if he were to live 2,500 lifetimes! This represents our debt of sin before God. It is a debt far too large for us to pay. But God has an attitude of forgiveness toward us and is ready and willing to forgive to the point that He paid our debt with the sacrifice of His very own Son.

We must always remember the debt that was paid on our behalf if we are to have an attitude of forgiveness. The man in the Parable had no such attitude. Although forgiven of an astounding debt, he demands payment of a small amount that would be equal to about three months’ wages. Do we stand in the place of this man at times? Certainly, we do as we hold grudges or have extended periods of anger against a brother or sister in Christ. How does that look to God? I think the remainder of the Parable lets us know how God sees it. We should have mercy on those who wrong us, because God has gone to great lengths to forgive us our trespasses. Having the wrong attitude in this area will have disastrous consequences. In the Parable, the King delivered the man to jail until he repaid ALL his debt. This, my brethren, is something that we need to avoid at all costs. 

A Quick Survey of "Gap Theory" Theology

Over the past century, there has perhaps been no more attacked section of the Scriptures than that contained in Genesis 1-11.  These chapters of the first book of the Bible discuss the creation of the universe and all that it contains, the fall of man, the judgment of the Great Flood of Noah’s day, and the scattering of the people from Babel.  Interpreting the Bible literally in those areas began to be attacked during the “Age of Enlightenment” and progressed through the publication of Charles Darwin’s The Origin Of Species culminating in a widely held belief in naturalism, or the belief that everything can and should be explained through natural observations and causes.  Such a philosophy leaves no room for supernaturalism, the idea that there is a Creator, God, who is above nature.  With the rise of popular belief in naturalism, and namely Darwinian evolution, by mainstream science, those who believe in the Bible as the Word of God have been challenged.  This challenge has been handled in several ways.  First, there are those who have clung to the Scriptures as being the true words of God which are intended to be understood as written – it is a message that is able to be understood regardless of cultural or time.  Secondly, there are those who have decided to disregard the Scriptures entirely because if some of the Bible is untrue, then all of it is untrue.  This amounts to one placing their faith in men rather than the God of the Bible.  Lastly, there are those who seek to reconcile the views of Darwinian evolution to what is written in the Bible.  This effort manifests itself in a great many ways.  Typically, it involves an attempt to interpret the first few chapters of the book of Genesis in such a way that will allow for a timeline which is compatible with the evolutionary timescale, which currently requires 20 billion years for the universe and 4.5 billion years for the earth.  Just as the first two responses indicate how a person may view God in relation to naturalism, the interpretation of Genesis which seeks to combine naturalism and supernaturalism makes a statement as well.  One who would consider it necessary to view the Genesis record through the lens of naturalism is simply upholding the teachings of men as being of equal validity with the Words of God.

One of the most popular ways that this is carried out is by interpreting the Scriptures to hold “untold” history between Genesis 1:1 and Genesis 1:2. This is most commonly called the “Gap Theory” (AKA the “Ruin and Reconstruction Theory”) and was popularized by a preacher in the Church of Scotland in the early seventeenth century by the name of Thomas Chalmers.  He wrote the following words about Genesis 1:1, “"My own opinion, as published in 1814, is that it forms no part of the first day— but refers to a period of indefinite antiquity when God created the worlds out of nothing. The commencement of the first day's work I hold to be the moving of God's Spirit upon the face of the waters. We can allow geology the amplest time . . . without infringing even on the literalities of the Mosaic record. . . ." (Bixler, 1986)  This theory merely allows for someone to take Genesis 2 and beyond as a literal timeline, but add any amount of time necessary to conform the Scriptures to the evolutionary timeline in the proposed “space” between Genesis 1:1 and 1:2.  There have been some elaborate descriptions of this “untold” section of history, yet these are merely from the imagination of men and, therefore, inconsequential.

The question we seek to answer is, “Does the text of Genesis 1:1-2 allow for an undisclosed amount of time between those verses?”  The claim is that Genesis 1:1, “In the beginning God created the heavens and the earth”, describes the initial creation by God.  Verse 2, “The earth was without form, and void; and darkness was on the face of the deep. And the Spirit of God was hovering over the face of the waters” describes the state of the earth that is ready for “recreating” after that prior world was destroyed by God.  From and exegetical standpoint, there is absolutely no reason to interpret these verses in such a way.  The literary construct of Genesis 1:1-3 simply will not allow for a gap.  In fact, those who are experts in the Hebrew language are in agreement that the grammar of this passage does not at all allow for this proposed gap. (Taylor, 2010)

Another failure of this view is the fact that it does not agree with the rest of the Scriptures.  We need to merely go to the Words God Himself spoke to the Israelites on Sinai, a history which was penned by Moses.  At this time, God was giving the Law to the people and in doing so was audibly speaking with the people.  In Exodus 20:8-11 He says, “Remember the Sabbath day, to keep it holy. Six days you shall labor and do all your work, but the seventh day is the Sabbath of the LORD your God. In it you shall do no work: you, nor your son, nor your daughter, nor your male servant, nor your female servant, nor your cattle, nor your stranger who is within your gates. For in six days the LORD made the heavens and the earth, the sea, and all that is in them, and rested the seventh day. Therefore the LORD blessed the Sabbath day and hallowed it.”  These verses equate the days of creation to our ordinary, 24-hour days.  Verse eleven states plainly that everything that exists was created in six days.  There is no explanation of a prior creation and a recreation, for that which would exist already in Genesis 1:1 according to this theory would add time above the six days which God proclaimed.  This would make His plain statement in Exodus 20:11 erroneous.  When these verses (Exodus 20:8-11) are read, the simple

conclusion is that the creation of everything that exists in the created world took a literal six days.

When we look at the plain statements of the text of Genesis 1:1-1:2, we see a very clear communication from God.  Genesis 1:1 is simply a statement of declaration, a general statement introducing what is about to be described in detail.  “In the beginning” brings Moses readers back to a time that they were not witnesses to, which is when “God created the heavens and the earth”.  In the subsequent verses, we can see God describing what specific parts of both of those that He created on a particular day. For instance, regarding “the heavens”, the text says, “Then God said, ‘Let there be lights in the firmament of the heavens to divide the day from the night; and let them be for signs and seasons, and for days and years; and let them be for lights in the firmament of the heavens to give light on the earth”; and it was so.  Then God made two great lights: the greater light to rule the day, and the lesser light to rule the night. He made the stars also.  God set them in the firmament of the heavens to give light on the earth, and to rule over the day and over the night, and to divide the light from the darkness. And God saw that it was good.  So the evening and the morning were the fourth day” (Genesis 1:14–19).  Regarding “the earth” the text speaks of water and land (Genesis 1:6-10), vegetation (Genesis 1:11-13), aquatic and airborne animals (Genesis 1:20-23), land animals (Genesis 1:24-25), and mankind (Genesis 1:26-31) being created.  Genesis 1:2 simply describes the state of things at the very beginning of this creation, before God enacted His will upon it in the specific ways which we have just talked about.  It was formless, void, and dark, with God’s Spirit hovering over it as if ready to begin the work of changing that initial state.  The first thing to be changed was darkness to light.  On day two through six, God changed the “formless and void” to something with form and filled with created life.

The concept of a general introductory statement about an event followed by the specifics of that same event is very common.  Simply look at Genesis 13:1-3, “Then Abram went up from Egypt, he and his wife and all that he had, and Lot with him, to the South.  Abram was very rich in livestock, in silver, and in gold.  And he went on his journey from the South as far as Bethel, to the place where his tent had been at the beginning, between Bethel and Ai”.  In Genesis 13:1 we have an introductory statement regarding Abram’s travels at a particular time.  This should be likened to Genesis 1:1. This is followed by an aside description of the person from the prior verse, Abram.  This would be parallel to Genesis 1:2 where God describes the earth of verse 1 as “formless and void”.  Genesis 13:3 comes back to the story from the aside description of Abram and continues the narrative of his journey from Egypt to Bethel/Ai.  Likewise, Genesis 1:3 continues the narrative of God creating “the heavens and the earth”.  To interpret this passage as the proponents of the gap theory interpret Genesis 1:1-3, Abram would be on completely different journeys in verses 1 and 3, which is certainly not the case.

The gap theory has been rejected by many scholars over the past two centuries, however, it is still proclaimed by several.  For example, Dake’s Annotated Bible includes this footnote, “When men finally agree on the age of the earth, then place the many years (over the historical 6,000) between Genesis 1:1 and 1:2.” (Dake, 1963)  Likewise, the Scofield Reference Bible states, “Relegate fossils to the primitive creation, and no conflict of science with the Genesis cosmogony remains.” (Scofield, 1917)  The term “primitive creation” is here an appeal by Cyrus Scofield to the gap theory.  These men, like many of today, wish to reconcile the ideas of men with the Word of God.  The Scriptures give a stern warning when considering such a thing, “Beware lest anyone cheat you through philosophy and empty deceit, according to the tradition of men, according to the basic principles of the world, and not according to Christ.  For in Him dwells all the fullness of the Godhead bodily; and you are complete in Him, who is the head of all principality and power.” (Colossians 2:8–10) The God Who has revealed Himself to us in the pages of the Bible is omnipotent, omniscient, truthful, and plain in His teaching (I Corinthians 14:33).  The ideas that some seek to intertwine with His infallible word are the ideas of weak, fleshly, fallible men.  The child of the Living God should dare not place the two on an equal footing.

References

Bixler, R. R. (1986). Earth, Fire, and Sea: The Untold Drama of Creation. Pittsburgh, PA: Baldwin Manor Press.

Dake, F. J. (1963). Dake's Annotated Reference Bible. Lawrenceville, GA: Dake Publishing.

Scofield, C. I. (1917). Scofield Reference Bible. Oxford, United Kingdom: Oxford University Press.

Taylor, P. F. (2010). Closing the Gap. Answers in Genesis.

Put Not Your Trust in Princes

In the book of Judges, a common refrain is a lack of submission of the people to their leader.  On two occasions the book says, “In those days there was no king in Israel.  Everyone did what was right in their own eyes” (Judges 17:6; 21:25).  In these statements, some have seen a reference to the future time when Israel would have a monarchy under Saul (I Samuel 8-9).  However, I believe the reference to be one of their submission to their rightful king – God.  Earlier in the book of Judges, Gideon was asked to become the ruler over Israel after leading their deliverance from the Midianites.  His response tells us who the true leader of Israel was.  Gideon replied to the request, “I will not rule over you, and my son will not rule over you; the LORD will rule over you” (Judges 8:23).  The ruler of Israel was none other than the Almighty God.

In I Samuel 8, we see for a second time the people of Israel clamoring for a human king.  This time they will not be dissuaded.  Even after warning the people of the wicked behavior of the king they were asking for (I Samuel 8:9-18), they are still adamant that they need a human king.  Their explicit words were, “No! But there shall be a king over us, that we also may be like all the nations” (I Samuel 8:19–20).  For one looking back on the history of God’s people, such a desire and decision can be difficult to understand.  A nation that is chosen, favored, and ruled by God wants to be like the common nations to the point of rejecting God (I Samuel 8:7).  In their mind, all that was lacking for their success was the skill of a talented man leading them.

If we are not cautious, we can be influenced in a like manner today.  We all desire wise leadership and the blessings that can come with such.  However, we must remember that the problems of this world are not foundationally things that a man can solve.   They are not political, financial, or social in nature.  The problem is one of sin (Romans 1:18-32).  With that being the case, God is the only remedy.  So often we see as part of our work getting people to see the positive attributes of a certain man who is seeking a leadership position in our nation.  This can be a good and right thing to do, but it also has limitations.  We must spend the majority of our time, by far, getting people to see the glory, majesty, and sovereignty of God.  He is the answer.  If more people come to believe in the God of the Bible, the problems in this world will shrink back.  This is what was needed in the days of Samuel when Israel asked for a king, and it is what we need today.  As you consider this, think on the words of Psalm 146:

“Praise the LORD! Praise the LORD, O my soul!

I will praise the LORD as long as I live; I will sing praises to my God while I have my being.

Put not your trust in princes, in a son of man, in whom there is no salvation.

When his breath departs, he returns to the earth; on that very day his plans perish.

Blessed is he whose help is the God of Jacob, whose hope is in the LORD his God, who made heaven and earth, the sea, and all that is in them, who keeps faith forever; who executes justice for the oppressed, who gives food to the hungry.

The LORD sets the prisoners free; the LORD opens the eyes of the blind.

The LORD lifts up those who are bowed down; the LORD loves the righteous.

The LORD watches over the sojourners; he upholds the widow and the fatherless, but the way of the wicked he brings to ruin.

The LORD will reign forever, your God, O Zion, to all generations.

Praise the LORD!”