Wisdom-Trek ©

Welcome to Wisdom-Trek with Gramps!   I am Guthrie Chamberlain, and we are on Day two thousand seven hundred thirty-eight of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before.

Today, we embark on a journey into the royal courts of the cosmos as we explore Psalm Ninety-three, covering the entire psalm, verses one through five, in the New Living Translation.

This short, powerful hymn marks the beginning of a specific collection within the Psalter known as the "Royal Psalms" or "Enthronement Psalms," which generally includes Psalms Ninety-three through Ninety-nine.

In our last trek through Psalm Ninety-two, we celebrated the Sabbath, reflecting on the joy of God's works and the ultimate destruction of the wicked.   We concluded with the image of the righteous flourishing in the courts of our God, declaring that, "The Lord is just! He is my rock!"

Psalm Ninety-three takes that declaration of God's character and elevates it to a declaration of His universal position.   It moves from the righteous individual flourishing in the temple to Yahweh reigning over the entire created order.

It addresses a fundamental anxiety of the ancient world—and indeed, our world today: Is anyone actually in charge?   When we look at the chaos of history, the violence of nature, and the rebellion of spiritual forces, we need to know if the throne is occupied.   This psalm answers with a thunderous "Yes."

So, let us step into the throne room of the universe and behold the King who is mightier than the roaring waters.

The Lord is king! He is robed in majesty. Indeed, the Lord is robed in majesty and armed with strength. The world stands firm and cannot be shaken. Your throne, O Lord, has stood from time immemorial. You yourself are from the everlasting past.

The psalm opens with a proclamation that would have served as a battle cry, a theological manifesto, and a shout of worship: "The Lord is king! He is robed in majesty."

The phrase "The Lord is king" (Yahweh malak) is the central thesis of Israelite theology.   In the ancient Near East, kingship wasn't just about political administration; it was about maintaining cosmic order.   A king's primary job was to hold back chaos.   By declaring Yahweh as King, the psalmist is asserting that the God of Israel is the one holding the universe together.

The imagery of clothing is vital here: "Indeed, the Lord is robed in majesty and armed with strength."

God does not put on majesty like a costume; majesty is His intrinsic nature, yet it is displayed visibly to His creation.   He is "armed with strength" (literally, He has "girded Himself with strength").   This is warrior imagery.   In the Ancient Near Eastern context, a god's kingship was often won through battle against the forces of chaos.   God is depicted as a warrior who has prepared Himself for action, ready to enforce His will and protect His realm.

The immediate result of this powerful kingship is stability: "The world stands firm and cannot be shaken."

This connects directly to the concept of creation order.   In the ancient mind, the world was a fragile bubble of order floating in a sea of chaos.   Without a strong king to maintain the boundaries, the world would dissolve back into disorder.   The psalmist declares that because Yahweh is the King, the earth is secure.   It is not a random accident; it is a stabilized kingdom.

The psalmist then addresses the King directly, affirming His eternal nature: "Your throne, O Lord, has stood from time immemorial. You yourself are from the everlasting past."

Unlike human kings who rise and fall, or the pagan gods who were often depicted as being born or attaining kingship through a specific event, Yahweh's reign is "from of old."   He predates creation.   He predates the "world" that He established.   Before there was a rebellion in the Divine Council, before there was a sea to tame, God was already on the throne.   His authority is not derived; it is intrinsic and eternal.

The floods have risen up, O Lord. The floods have roared like thunder; the floods have lifted their pounding waves. But mightier than the violent raging of the seas, mightier than the breakers on the shore— the Lord above is mightier than these!

Now, the psalmist introduces the antagonist in this cosmic drama: "The floods have risen up, O Lord. The floods have roared like thunder; the floods have lifted their pounding waves."

To understand the full weight of this, we must look through the lens of the Ancient Israelite worldview.   In the Bible, and in the cultures surrounding Israel, the Sea (Yam) or the Floods (Naharim) were not just bodies of water.   They represented the primeval forces of chaos, disorder, and death.   They were often personified as a sea monster or a chaotic dragon (Leviathan or Rahab) that opposed the Creator.

When the psalmist says the floods have "risen up" and "lifted their voice," he is describing a cosmic insurrection.   This is a picture of the chaotic spiritual forces of the Divine Council worldview—those spiritual entities that rebelled against God's order—attempting to overwhelm God’s creation.   It represents everything that is anti-God, anti-life, and anti-order.   It is the roar of rebellion threatening to unmake the world that God established in verse one.

But the response of the psalmist is immediate and triumphant: "But mightier than the violent raging of the seas, mightier than the breakers on the shore—the Lord above is mightier than these!"

Notice the comparison.   The seas are violent; the breakers are strong.   The forces of chaos are real and they are terrifying.   The Bible never pretends that evil is weak.   However, the "Lord on high" (Yahweh Adir) is mightier.

In pagan myths, the storm god (like Baal) often had to engage in a desperate, exhausting battle to defeat the sea god (Yam).   But here, there is no sweat on God’s brow.   There is no question of the outcome.   Yahweh sits "above" the flood.   His power is transcendent.   He doesn't just survive the chaos; He subjugates it.

This is a profound comfort for us.   Whether the "floods" in our lives are political upheavals, spiritual attacks, or personal tragedies, they are essentially forces of chaos trying to undo God’s order.   The psalmist reminds us that the King who wears majesty like a robe is mightier than the noise of our circumstances.

Your royal laws cannot be changed. Your reign, O Lord, is holy forever and ever.

The psalm concludes by moving from the cosmic battlefield of the seas to the ordered sanctuary of God's house.   Because God has subdued the chaos, two things are established: His Law and His Holiness.

First, "Your royal laws cannot be changed."   Other translations might say "Your decrees are very sure" or "Your testimonies are firm."

Because God has conquered the fickle, shifting, chaotic waters, His word is the ultimate solid ground.   Chaos is characterized by unpredictability and lack of rules.   God’s Kingdom is characterized by reliable decrees.   His victory over the waters proves that He has the authority to make rules that stick.   We can trust His Scripture because He has proven His power over the storm.

Second, "Your reign, O Lord, is holy forever and ever."   The NLT translates this as "Your reign," but the literal Hebrew refers to "Your House" (beyt).   "Holiness befits your house, O Lord, forevermore."

Holiness (qodesh) means "set apart" or "distinct."   If the "floods" represent the profane, common, chaotic world outside, then God's House (His Temple, and by extension, His people) is the sphere of perfect order, purity, and peace.

Because God is the King who defeated chaos, His dwelling place must be a place where chaos is not allowed to enter.   It is a sanctuary of stability.   This holiness is not a temporary state; it is "forever and ever" (literally, "for length of days").

This connects beautifully to the Divine Council worldview.   The temple on earth was seen as the earthly counterpart to God's cosmic throne room.   Just as God reigns in holiness above the cosmic waters in heaven, His presence maintains a zone of holiness on earth.   For us, as believers who are now the Temple of the Holy Spirit, this verse is a call to purity.   Since we are the house of the King who conquered chaos, our lives should reflect His order, His stability, and His holiness, not the turmoil of the world around us.

Psalm Ninety-three is a short but massive declaration.   It tells us that the world is not spinning out of control.   There is a King.   He is robed in strength.   He is older than time.   He is stronger than the scary things that go bump in the night.   And because He reigns, we have a sure Word and a Holy Home.

If you found this podcast insightful, please subscribe and leave us a review, then encourage your friends and family to join us and come along tomorrow for another day of, ‘Wisdom-Trek, Creating a Legacy.’

Thank you so much for allowing me to be your guide, mentor, and, most importantly, I am your friend as I serve you through this Wisdom-Trek podcast and journal.   As we take this Trek of life together, let us always: Live Abundantly.   Love Unconditionally.   Listen Intentionally.   Learn Continuously.   Lend to others Generously.   Lead with Integrity.   Leave a Living Legacy Each Day.

I am Guthrie Chamberlain, reminding you to’ Keep Moving Forward,’ ‘Enjoy your Journey,’ and ‘Create a Great Day…Everyday! See you next time for more daily wisdom!

 

Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day two thousand seven hundred thirty-seven of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before.

Today, we conclude our journey through Psalm Ninety-two, the beautiful Song for the Sabbath Day.   We are covering the final, triumphant verses, eight through fifteen, in the New Living Translation.

In our last conversation, we affirmed that it is "good to give thanks to the Lord," proclaiming His Unfailing Love in the morning and His Faithfulness in the evening (Psalm Ninety-two, verses one through four).   We wrestled with the temporary flourishing of the wicked—who "sprout like grass"—but concluded that they are destined to be "destroyed forever," for God’s thoughts are simply "deeper than anyone can comprehend" (Psalm Ninety-two, verses five through seven).

Now, the psalm moves to its magnificent climax.   It declares the eternal nature of God’s sovereignty, contrasts the certain ruin of His foes with the flourishing destiny of the righteous, and celebrates the lifelong vitality of those who trust in the Most High.   This final section is a powerful declaration of vindication and blessing, a perfect capstone to the Sabbath celebration.

So, let us open our hearts to this triumphant assurance, embracing the destiny of the righteous and the certainty of God’s eternal rule.

But you, O Lord, will remain supreme forever.  Your enemies, Lord, will be destroyed;  all evil doers will be scattered.  But you have made me as strong as a wild ox;  you have poured olive oil on my head.  My eyes have seen the downfall of my enemies;  my ears have heard the defeat of my wicked foes.

After acknowledging the fleeting power of the wicked, the psalmist immediately shifts focus to the unchanging reality of God's reign: "But you, O Lord, will remain supreme forever."

The "But" is the most important word in the psalm, signaling the ultimate pivot from the temporary to the eternal.   The wicked are ephemeral, but God "will remain supreme forever."   This affirms His sovereignty over all time and space, including His supreme position over the Divine Council, guaranteeing that His justice will prevail.

Because God is eternally supreme, the fate of His enemies is sealed: "Your enemies, Lord, will be destroyed; all evil doers will be scattered."

This is a prophetic certainty, a final judgment that will come upon those who defy God and do evil.   They will be "destroyed" (’abhad), utterly ruined, and "scattered" (pāraḏ), dispersed and defeated, like chaff in the wind.   This provides the ultimate comfort to the righteous: while the wicked may flourish for a time, their final end is guaranteed ruin.

In contrast to the destruction of the wicked, the righteous believer is guaranteed exaltation and divine favor: "But you have made me as strong as a wild ox; you have poured olive oil on my head."

The "wild ox" (re’ēm) was a symbol of unparalleled strength, vigor, and untamable power in the ancient world.   The psalmist is blessed with spiritual and physical vitality, a strength that is robust and invincible.   The "pouring [of] olive oil" on his head is an act of anointing, symbolizing divine favor, consecration, and a fresh infusion of blessing or spiritual power.   This anointing sets the righteous apart and gives them the strength necessary for life’s battles.

The psalm shifts from prophecy to present tense, celebrating the vindication already experienced: "My eyes have seen the downfall of my enemies; my ears have heard the defeat of my wicked foes."

The psalmist speaks as if the victory is already accomplished, celebrating the visible evidence of God's justice.   He has seen and heard the downfall and defeat of the wicked.   This powerful assurance is the fruit of dwelling in God's presence—a clear, firsthand witness to the justice of God that confirms the truth of the Sabbath song.

But the godly will flourish like palm trees  and grow tall like the cedars of Lebanon.  For they are transplanted into the Lord’s own house.  They flourish in the courts of our God.  Even in old age they will still produce fruit;  they will remain vital and green.  They will declare, "The Lord is just!  He is my rock!  There is no evil in him!"

The psalm now presents the climactic, beautiful destiny of the righteous, contrasting their enduring vigor with the fleeting existence of the wicked grass: "But the godly will flourish like palm trees and grow tall like the cedars of Lebanon."

The "godly" (tsaddiq) are those who are morally and spiritually righteous.   Their flourishing is likened to two powerful symbols of longevity and vitality:

The Palm Tree: Known in the ancient Near East for its straightness, enduring greenness, and steady fruit production, even in arid conditions.

The Cedars of Lebanon: Known for their massive size, strength, and longevity, often living for hundreds of years.

The psalmist assures the righteous that their life will be marked by strength, beauty, and duration, defying the quick decay of the wicked.

The source of this incredible vitality is the proximity to God: "For they are transplanted into the Lord’s own house. They flourish in the courts of our God."

The flourishing of the righteous is not inherent; it is environmental.   They are not native to the courts; they are "transplanted" (shathal, carefully planted).   They draw their life and vigor from the very presence of God, from the spiritual nourishment found in the Temple (the Lord's house) and its courts.   This emphasizes that spiritual thriving is directly linked to spiritual proximity to God.

This divine life force continues even when human strength fades: "Even in old age they will still produce fruit; they will remain vital and green."

This promise directly refutes the natural fear of mortality and decline that Moses lamented in Psalm Ninety.   While the bodies may weaken, the spiritual life of the godly will remain fruitful, "vital" (deshen, fatness, richness), and "green" (ra‘anan, fresh and vigorous).   This is the ultimate hope for a life of enduring legacy—that our usefulness and vitality in God’s service will not diminish with age.

The conclusion of the psalm provides the final testimony and truth that this flourishing life declares: "They will declare, 'The Lord is just! He is my rock! There is no evil in him!'"

The blessed life of the righteous becomes a visible, undeniable declaration of God’s perfect character.

God is Just (yashar): The flourishing of the righteous and the downfall of the wicked proves that God is morally upright and acts fairly.

God is My Rock (tsûr): He is the unshakeable foundation of their security and strength.

God is Pure (‘āwel): "There is no evil in him!" This is the ultimate affirmation, confirming that God's power is always righteous, holy, and untainted by injustice.

This final declaration is the very purpose of the Sabbath song—to proclaim God's righteousness to the world and to affirm, through a life of enduring fruitfulness, that He is the perfect Rock of our salvation.

If you found this podcast insightful, please subscribe and leave us a review, then encourage your friends and family to join us and come along tomorrow for another day of, ‘Wisdom-Trek, Creating a Legacy.’

Thank you so much for allowing me to be your guide, mentor, and, most importantly, I am your friend as I serve you through this Wisdom-Trek podcast and journal.   As we take this Trek of life together, let us always: Live Abundantly.   Love Unconditionally.   Listen Intentionally.   Learn Continuously.   Lend to others Generously.   Lead with Integrity.   Leave a Living Legacy Each Day.

I am Guthrie Chamberlain, reminding you to, ‘Keep Moving Forward,’ ‘Enjoy your Journey,’ and ‘Create a Great Day…Everyday! See you next time for more daily wisdom!

 

 

Welcome to Wisdom-Trek with Gramps!   I am Guthrie Chamberlain, and we are on Day 2736 of our Trek.   The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before.

Our current series of Theology Thursday lessons is written by theologian and teacher John Daniels. I have found that his lessons are short, easy to understand, doctrinally sound, and applicable to all who desire to learn more of God’s Word. John’s lessons can be found on his website   theologyinfive.com.   Today’s lesson is titled The Profound Meaning of “The Name” of the Lord   

Understanding the theology of the Ancient Near East is paramount to fully grasp biblical concepts, and the interpretation of “The Name” of the Lord is no exception. God chose to reveal Himself to Abraham and create the nation of Israel within this culture. Because of this, He revealed Himself in ways that would make sense to believers. In the Ancient Near East, the term “Shem” in Hebrew represents far more than a mere title; it encapsulates the very essence, character, authority, and reputation of God. Let’s explore this further and then delve into how this understanding impacts our interpretation of the commandment against taking the Lord’s name in vain.

In the Ancient Near East, a deity’s name was considered to be the embodiment of the divine essence. Likewise, in the Bible, “The Name” of the Lord represents God Himself. This can be seen in Proverbs 18:10: “The Name of the LORD is a strong tower; the righteous run into it and are safe.” Here, “The Name” is equivalent to God’s protective power and presence.

The Name also symbolizes God’s manifested presence among His people. When Solomon built the Temple, he believed it to be a dwelling place for God (1 Kings 8:13). However, God clarified that His Name would dwell there, thus emphasizing that His presence transcends physical boundaries.

Invoking a deity’s name in the Ancient Near East was a way of drawing on divine authority. Similarly, in the biblical text, “The Name” of the Lord signifies His authority. The misuse of the Lord’s Name is cautioned against in Exodus 20:7, underlining the gravity of disrespecting God’s authority.

In Ancient Near East cultures, a deity’s name often represented their reputation. In the biblical context, God’s Name is a reflection of His character, faithfulness, and commitment to His covenant. As Psalm 23:3 notes, the Lord acts for His Name’s sake, demonstrating consistency between His actions and His reputation.

With a deeper understanding of “The Name” embodying the essence, presence, authority, and reputation of God, we can reinterpret the commandment against taking the Lord’s Name in vain (Exodus 20:7). This commandment is not simply about using God’s Name carelessly or disrespectfully in speech. It carries a much broader and deeper meaning.

When we take into account the Ancient Near East understanding of “The Name”, to take the Lord’s name in vain could imply denying or diminishing God’s essence, failing to acknowledge His presence, disrespecting His authority, or tarnishing His reputation through our actions and words. This broader interpretation extends the relevance of the commandment to the entirety of our conduct, urging us to live in a manner that upholds and honors “The Name” of the Lord.

In conclusion, “The Name” of the Lord, as understood in the Ancient Near East context, extends beyond a label to encapsulate divine essence, manifested presence, divine authority, and divine reputation. This understanding not only enriches our interpretation of biblical texts but also deepens our comprehension of the commandment against taking the Lord’s name in vain, further enhancing our relationship with God.

How does understanding “The Name” of the Lord as divine essence, manifested presence, divine authority, and divine reputation reshape our interpretation of biblical passages where “The Name” is invoked, including the commandment against taking it in vain?

How might our personal conduct and speech be influenced by the broader interpretation of not taking the Lord’s Name in vain? How can we live in a manner that respects and honors “The Name”?

How does the understanding of “The Name” in the Ancient Near East compare and contrast with the views of a deity’s “name” in other religions or cultures, both ancient and contemporary? Are there similar injunctions against misusing or disrespecting the deity’s name?   

Join us next time on Theology Thursday, where our lesson will cover Pentecost and the Reversal of Babel: Reclaiming the Nations for Yahweh

If you found this podcast insightful, please subscribe and leave us a review, then encourage your friends and family to join us and come along tomorrow for another day of ‘Wisdom-Trek,     Creating a Legacy.’  

Thank you so much for allowing me to be your guide, mentor, and, most importantly,   I am your friend as I serve you through this Wisdom-Trek podcast and journal.

As we take this Trek of life together, let us always:   

I am Guthrie Chamberlain   reminding you to    ’ Keep Moving Forward,’      ‘Enjoy your Journey,’      and ‘Create a Great Day, Everyday!    Join me next time for more daily wisdom!

 

 

Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day two thousand seven hundred thirty-five of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before.

The title of today’s Wisdom-Trek is: A Sabbath Song, The Joy of Proclaiming God’s Faithfulness

Today, we embark on a journey into Psalm Ninety-two, covering its opening, foundational verses, one through seven, in the New Living Translation.

This psalm carries the unique superscription, "A Psalm. A song for the Sabbath Day."   It is a deliberate, joyful declaration of praise and thanksgiving, written specifically for the day of rest.

We transition here from the high assurance of Psalm Ninety-one, where we learned that God's faithful promises are our armor and that His angels are ordered to protect us.   Psalm Ninety-two is the natural response to that security: because God is a faithful protector, our lives should overflow with joyful, continuous worship.

This psalm invites us to make our lives a perpetual Sabbath, a dedicated time of celebrating God's Unfailing Love and His Faithfulness.   It challenges us to look beyond the temporary flourishing of the wicked and to rest in the wisdom of God's eternal plan.

So, let us open our hearts to this song of rest and worship, learning the wisdom of perpetual thanksgiving.

It is good to give thanks to the Lord, to sing praises to the Most High.  It is good to proclaim your unfailing love in the morning, and your faithfulness in the evening.  Praise him with the ten-stringed harp, with the melody of the lyre.  For you, O Lord, have made me joyful by your deeds; I sing for joy at the works of your hands.

The psalm begins with a simple, profound statement of spiritual fact: "It is good to give thanks to the Lord, to sing praises to the Most High."

"Good"   (ṭôḇ) here means more than merely pleasant; it signifies morally and spiritually excellent, the right and proper thing to do.   The focus is squarely on the Most High   (‘Elyōn), the supreme, sovereign God, whose power transcends all earthly and celestial authority, ensuring that our praise is directed to the one true source of all blessing.

This praise is meant to be continuous and all-encompassing: "It is good to proclaim your unfailing love in the morning, and your faithfulness in the evening."

The psalmist delineates the ideal spiritual rhythm of the day, moving from dawn to dusk.   In the morning, when hope is renewed, we proclaim God's Unfailing Love   (ḥesed), His steadfast, covenant loyalty.   In the evening, as darkness falls and we reflect on the day's events, we proclaim His Faithfulness   (’ĕmûnâ), the truth of His reliability that sustained us through the day.   This establishes a model for perpetual gratitude, weaving God's goodness into the very fabric of our time.

The praise is also meant to be musical and joyous: "Praise him with the ten-stringed harp, with the melody of the lyre."

The use of specific instruments—the ten-stringed harp and the lyre—highlights the importance of celebrating God with intentional artistry and melody.   This is a command to engage our creativity and skill in expressing our thanks.   Worship is not a chore; it is meant to be a beautiful, melodic response to God’s greatness.

The entire impetus for this praise is external; it is rooted entirely in God’s actions: "For you, O Lord, have made me joyful by your deeds; I sing for joy at the works of your hands."

Our joy is not self-generated; it is a reflection of God's deeds.   The psalmist is made joyful by God's "deeds"   (pō‘al, acts of intervention) and sings at the "works of your hands"   (ma‘ăśeh, acts of creation).   This grounds our worship in the unshakeable reality of God’s creative and redemptive power.

O Lord, what great works you do!  Your thoughts are deeper than anyone can comprehend.  Only a fool would not know this!  Only the ignorant would not understand it.

The psalmist moves from the praise itself to the contemplation of God's magnificent wisdom and power, which is the ultimate source of those praiseworthy deeds: "O Lord, what great works you do! Your thoughts are deeper than anyone can comprehend."

The "great works"   (mā‘ōśeh) refer to God's vast, overarching plan for creation and history, including His judgments over the Divine Council and His salvation of mankind.   The psalmist is filled with awe at the grandeur of God's "thoughts"   (maḥšābōt), His purposes and designs.   These thoughts are "deeper than anyone can comprehend," meaning they are inscrutable, profound, and far exceed the capacity of the human mind to fully grasp.

This acknowledgment of God's inscrutable wisdom is crucial, for it provides the necessary context for the wisdom that follows—the destiny of the wicked.   When we don't understand why the wicked prosper, we must remember that God's plan operates on a scale and depth that is simply beyond our comprehension.

The psalmist then offers a sharp judgment on those who fail to see this profound truth: "Only a fool would not know this! Only the ignorant would not understand it."

This is a classic wisdom declaration, straight from the tradition of Proverbs.   A "fool"   (ba‘ar) in biblical thought is someone who lacks moral discernment and rejects God's wisdom.   They are "ignorant"   (kěsîl), spiritually dense, and unable to perceive the obvious truth of God's sovereignty working out His purposes in the world.   The psalmist argues that only profound spiritual blindness would prevent someone from recognizing the awesome depth and wisdom of God's actions.

Though the wicked sprout like grass  and all who do evil flourish,  they will soon be destroyed forever.

This single verse provides the ultimate answer to the question that plagued the righteous in Psalm Seventy-three and Psalm Forty-nine: Why do the wicked prosper?

The psalmist acknowledges the reality of the problem: "Though the wicked sprout like grass and all who do evil flourish."

Like the grass we saw Moses describe in Psalm Ninety, the wicked are visible, seemingly vibrant, and they "flourish"    (pāraḥ, to bud or blossom).   Their success is real, evident, and sometimes rapid.   However, this outward success is used as a metaphor for brevity and transience.

The absolute certainty of their final end is then declared: "they will soon be destroyed forever."

Their success is ephemeral, a short, visible bloom before the inevitable judgment.   They will be "destroyed" (shamad), annihilated completely, and that destruction will be "forever."   This contrasts starkly with the eternal nature of God's Unfailing Love and Faithfulness.   Their fleeting success is set against God's eternal plan.

The wisdom here is simple and profound: because God's thoughts are deeper than anyone can comprehend, the temporary flourishing of the wicked is merely a brief prelude to their final, eternal ruin.   The righteous, who live in God’s eternal refuge, do not need to envy the wicked’s short-lived bloom.   Their destiny is forever secure in the works of God's hands.

Psalm Ninety-two, verses one through seven, is a powerful Sabbath song that transforms our view of the world.   It calls us to perpetual thanksgiving, rooted in the certainty of God's nature, and gives us the ultimate perspective on temporal success—a mere flash of grass soon to be destroyed forever.

If you found this podcast insightful, please subscribe and leave us a review, then encourage your friends and family to join us and come along tomorrow for another day of - ‘Wisdom-Trek, Creating a Legacy.’

Thank you so much for allowing me to be your guide, mentor, and, most importantly, I am your friend as I serve you through this Wisdom-Trek podcast and journal.   As we take this Trek of life together, let us always: Live Abundantly...   Love Unconditionally...   Listen Intentionally...   Learn Continuously...   Lend to others Generously...   Lead with Integrity...   Leave a Living Legacy Each Day...

I am Guthrie Chamberlain….reminding you to, ‘Keep Moving Forward,’   ‘Enjoy your Journey,’   and, ‘Create a Great Day…Everyday! See you next time for more daily wisdom!

 

Putnam Church Message – 10/12/2025

Last week, we continued through the letter of 1 John and explored how to have “A Discerning Life: Not Like Cain, But Like Christ!"

This week, we continue through the letter of 1 John, and we will explore how to have “Distinguishing Truth from Error” from 1 John 4:1-6 from the NIV, which is found on page 1902 of your Pew Bibles.

Some statements of Scripture haunt us. If we were to dwell on them too long, meditate on them too deeply, or obsess over them too frequently, they would keep us awake at night. It is much like most news sources and social media posts. We must determine truth from error. They warn of impending trouble for believers and alarming developments for the church. The following passages together paint a pretty bleak picture of the deteriorating world around us:

“You will be hated all over the world because you are my followers.” ( 24:9)

“And many false prophets will appear and will deceive many people.” ( 24:11)

“Sin will be rampant everywhere, and the love of many will grow cold.” ( 24:12)

“For false messiahs and false prophets will rise up and perform great signs and wonders so as to deceive, if possible, even God’s chosen ones.” ( 24:24)

“The time is coming when those who kill you will think they are doing a holy service for God.” (John 16:2)

“I have told you all this so that you may have peace in me. Here on earth you will have many trials and sorrows. But take heart, because I have overcome the world.” (John 16:33)

“Now the Holy Spirit tells us clearly that in the last times some will turn away from the true faith; they will follow deceptive spirits and teachings that come from demons.” (1 Tim. 4:1)

“For a time is coming when people will no longer listen to sound and wholesome teaching. They will follow their own desires and will look for teachers who will tell them whatever their itching ears want to hear. 4 They will reject the truth and chase after myths.” (2 Tim. 4:3–4)

“Dear friends, don’t be surprised at the fiery trials you are going through, as if something strange were happening to you.” (1 Pet. 4:12)

In his meandering discussion of the Christian life, the apostle John returns to a theme he already introduced in the very beginning of this section: the contrast between truth and error, between deceiving “antichrists” and trustworthy teachers. In this particular passage, John focuses on the responsibility not of the teachers but of the hearers—our responsibility to distinguish truth from error.  John 8:32 “And you will know the truth, and the truth will set you free.” The more we know about truth, the more we will appreciate verses like: That is what the Scriptures mean when they say, “No eye has seen, no ear has heard, and no mind has imagined what God has prepared for those who love him.”

John begins expressing his concern for the doctrinal purity of his readers by issuing two serious commands. He commands these things because he cares for his readers deeply—they are his “beloved” children in Christ. John has already written to these believers about the importance of loving one another and not loving the world (1 Jn. 2:15; 3:23). Our love must be discriminating, discerning, distinguishing love. Similarly, as John discusses the doctrines we embrace as Christians, it becomes clear that our faith must be discriminating, discerning, and distinguishing faith. To that end, John issues these two commands—the first is negative, the second positive—“do not believe everyone who claims to speak by the Spirit” and “test them to see if the spirit they have comes from God” (4:1).

The term translated “spirit” here is pneuma, which most basically means “breath” or “wind.” It’s also used to describe an immaterial, nonphysical nature, either divine, angelic, or human. In 1 John 4:1, as Smalley notes, “The term … signifies a human person who is inspired by the spirit of truth or the spirit of error.”

The fact is, every human teacher—whether their teaching is true or false—is motivated and empowered by something that is often hidden behind the scenes. This may be a spirit of wickedness, falsehood, self-interest, and carnality … or a spirit of righteousness, truth, love, and holiness. Ultimately, we know that teachers blown about by the winds of error are under the influence of satanic deception, whether they know it or not. And teachers driven by the winds of truth are empowered by the Holy Spirit.

John uses his characteristic this-or-that method of setting forth the truth in his no-nonsense, cut-to-the-chase manner. Everyone who teaches is either the mouthpiece of the spirit of truth, speaking for God … or the mouthpiece of the spirit of error, speaking for Satan. His first command is, essentially, “Don’t be gullible.” Don’t believe everything you hear. Look before you leap! You need to look beyond the outward and discern the spiritual reality.

This leads to the second command: “Test them to see if the spirit they have comes from God” (4:1). I picture a well-trained guard dog, like a Doberman pinscher. The moment a Doberman hears a sound or catches a movement in its domain, its pointy ears pop up and its eyes fix on the source. And if there’s a threat, that watchdog leaps into action to defend its territory. Christians need to be equally alert and equipped to discern between truth and error, particularly regarding the fundamental doctrines of the Christian faith.

Test the spirits. Don’t judge a teacher by the size of the crowd they can attract. Don’t be impressed by titles, degrees, and letters after names. Don’t be enamored by the beauty of the robe, the sheen of the suit, or the eloquence of the voice. Our standard is the Word of God, /the gospel of the person and work of the Lord Jesus Christ, /and the essential truths of the historic Christian faith. Some today may call this narrow-minded. But the Bible calls the reception of these truths “noble-minded.” Luke describes those who heard the gospel in Berea in this way: And the people of Berea were more open-minded than those in Thessalonica, and they listened eagerly to Paul’s message. They searched the Scriptures day after day to see if Paul and Silas were teaching the truth. (Acts 17:11).

John uses the term dokimazō , “to test,” in a way similar to Paul’s use in 1 Thessalonians 5:21-22: 21 but test everything that is said. Hold on to what is good. 22 Stay away from every kind of evil. The word means “to make a critical examination of something to determine genuineness.” A gemologist can use their knowledge of diamonds to make a critical examination of a ring and determine whether it’s genuine. A banker can usually discriminate between a genuine bill and a counterfeit by applying his thorough knowledge of the look, feel, and qualities of authentic currency. Similarly, believers must possess a thorough understanding of the genuine Christian faith to effectively test competing truth claims.

John’s warning isn’t just theoretical. He doesn’t follow up his statement with, “Don’t worry, I’m only telling you about these things in case of the possibility that maybe, someday, some false teacher just so happens to accidentally say something that might be a little questionable.” No, John is addressing an immediate crisis in his own day—and one that has only grown broader and deeper through the centuries.

He follows his commands with a purpose statement: “For there are many false prophets in the world.” (1 Jn. 4:1). Notice, John doesn’t say it’s just one false prophet (e.g., Simon the Magician) … or just a few false prophets who all say the same thing. There are many false prophets. And note that he isn’t saying that these false prophets might go out into the world … or will wait until the end times to start wreaking havoc on the church. They have gone out into the world! Already in John’s day, the prophecies of Christ had begun to be fulfilled—“And many false prophets will appear and will deceive many people.” (Matt. 24:11).

How do we exercise discernment between the true and the false? John addresses this question in 1 John 4:2-3. He says, “This is how we know if they have the Spirit of God.” Listen up! By getting to know this one thing thoroughly, intimately, frontward, backward, and inside out, you’ll be able to discern truth from error. Like the gemologist spotting the fake diamond through their magnifier or the banker identifying the fake $100 bill with a few simple tests, believers will be able to hear the voice of the spirit of truth in the authentic preachers and discern the spirit of error in the fakes.

What is this thing by which a person can know the Spirit of God? It’s not a thing, but a person—the person of Jesus Christ. John says, “ If a person claiming to be a prophet[a] acknowledges that Jesus Christ came in a real body, that person has the Spirit of God. 3 But if someone claims to be a prophet and does not acknowledge the truth about Jesus, that person is not from God” (4:2–3). As we saw in our discussion of 2:20–21, the historic Christian faith urges you to defend the faith that God has entrusted once for all time to his holy people. (Jude 1:3) centers on the person and work of Jesus Christ. Genuine teachers must hold to the right Jesus, not a different Jesus. They must accept Him as the incarnate God-man, sent by God the Father in the power of God the Holy Spirit. They must believe in His virgin birth, His sinless life, His atoning death, and His glorious resurrection from the dead. This means accepting Him as the only Savior and Lord, and it means hoping for His future coming as King.

The correct teaching concerning Jesus Christ is the litmus test. Does the person delivering the teaching confess Jesus as the incarnation of God? Do they believe Christ to be the eternal Son of God? Do they profess personal faith in Jesus as Savior and Lord … and point others to do the same? And does this preacher or teacher place Christ at the center of the teaching and at the head of the ministry, consistent with His proper position as Savior and Lord? Or is the teacher putting himself or herself at the center of everything?

John couldn’t have been clearer. Authentic teachers, motivated by the spirit of truth, confess their faith in the faithful Jesus. The word translated “confess” (homologeō) implies a wholehearted, whole-life profession of personal faith in Jesus Christ. In its fullest sense, homologeō not only means “to concede that something is factual or true,” but also conveys “a profession of allegiance.” Thus, Paul can warn about false teachers: “Such people claim they know God, but they deny him by the way they live.” (Titus 1:16). Both elements—words and deeds—mark a true confession.

Those who deny Christ—either in their twisted teaching or their lurid living—are motivated by “the spirit of the antichrist” (1 Jn. 4:3). The same anti-Christian disposition—empowered by the same spirits of wickedness—that will characterize the end-times Antichrists are already actively present in this world. What Satan will one day accomplish through one Antichrist and one false prophet (Rev. 13), he is now trying to accomplish through many antichrists and many false prophets. Similarly, when Paul referred to the future Antichrist as the “man of lawlessness” (2 Thes. 2:3), he also warned that “the mystery of lawlessness is already at work,” even as the ultimate lawless one is currently restrained by God until his unleashing in the end times (2 Thes. 2:6–7).

Because the spirit of antichrist and the mystery of lawlessness are already at work in the world—and have been since the early days of the church—we must be ever-diligent to distinguish truth from error.

John wraps up his urgent warning against false teachers and his timely exhortation on discernment by juxtaposing two contrasting groups. Note the opening words of these three verses: “You” (4:4) … “They” (4:5) … “We” (4:6). The first and the last refer to those who are from God; the middle refers to those who are from the world.

John first affirms his readers. He knows they are genuine believers and followers of Christ, who confess the true faith and live a life consistent with their confession. Because of this, they “have overcome them.” That is, they were able to escape the deception, corruption, and darkness of the world and attain a genuine saving faith in Jesus Christ. Later, John will state this clearly: And who can win this battle against the world? Only those who believe that Jesus is the Son of God. (1 Jn. 5:5).

When John says his readers have “already won a victory over those people,” he’s referring to the vast number of those who aren’t from God, those who are “belong to the world” (4:5). John probably has in mind specifically those unbelievers who are antagonists, persecutors, and false teachers. How did true believers overcome them? Not by their own holiness, wisdom, or strength, but by the Spirit of God who lives within us.

They overcame “because the Spirit who lives in you is greater than the spirit who lives in the world.” (4:4). God’s Spirit is the one who teaches us, /leads us into truth,/ and strengthens us when we come toe-to-toe with the deceiver. The Spirit of God who is within us is mightier than any enemy of the truth—human or demonic.

He further describes “Those people belong to this world” in 1 John 4:5: They are from the world, /deceiving others through their cunning. Whether they’re in worldly academics, worldly science, or worldly culture—false religion, politics, philosophy, or finance—these false teachers say things the rest of the world loves to hear, and their worldly hearers will eagerly swallow the lies without question. And when a Christian speaks out against the unsound doctrine and unholy living of these deceivers, the “world” rises up in unison to condemn the truth as foolish, ignorant, narrow-minded, bigoted, mean-spirited, or even hateful and dangerous. If this conflict were a us-against-them popularity contest, Christians would lose every time. But it’s not. It’s them-against-God spiritual conflict, and greater is He who is in us than he who is in the world (4:4).

Finally, just as there is a connection between the word of the world and the worldly men and women who eagerly listen to its falsehood, there is an affinity between God’s word and God’s people. Jesus Himself said, “My sheep listen to my voice; I know them, and they follow me.” (John 10:27). True believers, enabled by the Spirit to understand and believe, embrace the true Jesus and therefore fellowship with His true followers. Furthermore, John says that “But we belong to God, and those who know God listen to us.” (1 Jn. 4:6). The “us” here likely refers to the genuine apostles, John and his circle of truth tellers. Today, we “listen” to the apostles as we devote ourselves fully and unconditionally to their inspired words in God’s Word.

These two tests—faithfulness in word and deed to the person of Jesus Christ and faithfulness and obedience to God’s word—are sure, reliable guides for discerning between the spirit of truth and the spirit of error.

When you’re trying to discern between the spirit of truth and the spirit of error, remember this two-pronged principle: (1) Listen carefully to the one who’s teaching and (2) look closely at those who are following.

Regarding the first prong,

Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day two thousand seven hundred thirty-three of our Trek.  The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before.

Today, we reach the powerful conclusion of our journey through Psalm Ninety-one, one of the most magnificent and comforting psalms of protection in all of Scripture.  We are covering the final verses, nine through sixteen, in the New Living Translation.

In our last conversation, we explored the psalm's foundation, discovering that our security comes from dwelling in the "shelter of the Most High" and resting in the "shadow of the Almighty."  We learned that God's faithful promises are our armor, shielding us from terrors of the night and disasters of the day (Psalm Ninety-one, verses one through eight).

Now, the psalm moves from the human declaration of trust to the divine confirmation of that protection.  The focus shifts dramatically as God Himself speaks, revealing the profound results of such trust, detailing the role of His angels, and promising rescue, honor, and a long life as the reward for unwavering love.  This transition makes the promise absolute; it is a covenant guarantee spoken from the mouth of the Most High.

So, let us open our hearts to this divine dialogue, recognizing the immense power of the promise that awaits those who make the Lord their refuge.

If you make the Lord your refuge, if you make the Most High your shelter, no evil will conquer you; no plague will come near your home. For he will order his angels to protect you wherever you go. They will hold you up with their hands to keep you from stumbling on a stone.

The psalmist begins this section by establishing the condition for the promised protection, a condition rooted in faith and intentionality: "If you make the Lord your refuge, if you make the Most High your shelter."

This is an active choice.  It’s not enough to intellectually acknowledge God; we must intentionally choose Him as our ultimate safe place, making the Most High  (‘Elyōn), the supreme, sovereign God, our permanent sanctuary.

The consequences of this choice are absolute: "no evil will conquer you; no plague will come near your home."  This promise of exemption is comprehensive.  "No evil"  (ra‘) and "no plague"  (nega‘, a striking or affliction) can breach the barrier of God’s protection.  This is the ultimate security guarantee against both moral catastrophe and physical disease.

The psalm then reveals the divine mechanism of this protection: the direct intervention of the Divine Council.  "For he will order his angels to protect you wherever you go."  This is a powerful, supernatural assurance.  The Most High commands His celestial agents, the angels, to actively guard the faithful.

This aligns perfectly with the ancient understanding that God directs the Divine Council to execute His decrees in the world.  These powerful, unseen forces are dispatched to cover the believer, acting as God's security detail.

The angels' commitment to this task is detailed and intimate: "They will hold you up with their hands to keep you from stumbling on a stone."  They don't just stand guard; they actively intervene in the mundane dangers of daily life, lifting the believer over obstacles.  The smallest hazard—a mere "stone" on the path—is worthy of their attention.  This highlights the meticulous nature of God’s care, covering every aspect of the believer’s journey, from cosmic threats to common stumbles.

You will trample upon the lion and the cobra; you will crush the young lion and the serpent. The Lord says, "I will rescue those who love me; I will protect those who trust in my name."

The psalm now assures the faithful of victory over the most formidable enemies, both literal and spiritual: "You will trample upon the lion and the cobra; you will crush the young lion and the serpent."

The lion and the young lion represent fierce, open, visible enemies—powerful attackers and physical threats.  The cobra and the serpent represent cunning, hidden, and venomous foes, often symbolizing spiritual evil and deception (linking to the enemy in the Garden of Eden).  This is a comprehensive promise of dominion over all levels of threat, assuring the believer that they will walk in triumph over the very forces that seek to devour and poison them.

The psalm then reaches its climax as God’s voice breaks in directly, affirming the promise with unparalleled certainty: "The Lord says, 'I will rescue those who love me; I will protect those who trust in my name.'"

This is the ultimate guarantee, straight from Yahweh Himself.  The promise is triggered by two conditions that reflect the believer's inner commitment: loving God and trusting His name.

Loving God (ḥāshaq) means clinging to Him with devotion.

Trusting His name (yāḏa‘, to know or recognize) means having an intimate knowledge of God's revealed character and relying solely upon it.

The assurance is twofold: rescue  (nāṣal, to snatch away from danger) and protection  (sāgāḇ, to set securely on high).  God vows not only to pull the believer out of danger but to place them on a secure, elevated platform, far above the reach of their foes.

When they call on me, I will answer; I will be with them in trouble. I will rescue and honor them. I will reward them with a long, satisfying life and give them my salvation."

God’s direct promise culminates in a glorious, comprehensive reward that covers every aspect of the believer’s existence: communication, presence, vindication, and eternal security.

The first promise is uninterrupted access and presence: "When they call on me, I will answer; I will be with them in trouble."  This is the assurance that our prayers will not go unanswered, a powerful contrast to the despair Heman expressed in Psalm Eighty-eight.  Furthermore, God vows to maintain His personal presence—"I will be with them"—even in the midst of "trouble"  (tsarâh).  We are never alone in our trials.

The reward for enduring faith is then declared: "I will rescue and honor them."  This is the ultimate vindication for a person facing shame or affliction.  God rescues them from danger and restores their dignity, granting them honor  (kāḇēd, to glorify or weigh down with splendor).

The final promise is the fullness of life, both temporal and eternal: "I will reward them with a long, satisfying life and give them my salvation."

God promises a "long, satisfying life"  (’ōreḵ yāmîm, length of days), fulfilling the ancient desire for longevity and fullness of days, which Moses himself prayed for in Psalm Ninety.  This life is not just long; it is satisfying  (sāḇa‘, to be satiated or filled).  The psalm concludes with the crowning assurance: God will give them His "salvation"  (yeshû‘â).  This is the comprehensive deliverance—rescue from immediate peril, vindication before enemies, and the eternal security of dwelling in the presence of the Most High.

Psalm Ninety-one concludes with the powerful, personal, and absolute guarantee that the Sovereign God will act decisively on behalf of those who choose to make Him their refuge.  Our security is secured by the oath of the Almighty Himself.

If you found this podcast insightful, please subscribe and leave us a review, then encourage your friends and family to join us and come along tomorrow for another day of  ‘Wisdom-Trek, Creating a Legacy.’

Thank you so much for allowing me to be your guide, mentor, and, most importantly, I am your friend as I serve you through this Wisdom-Trek podcast and journal.  As we take this Trek of life together, let us always: Live Abundantly...  Love Unconditionally...  Listen Intentionally...  Learn Continuously...  Lend to others Generously...  Lead with Integrity...  Leave a Living Legacy Each Day...

I am Guthrie Chamberlain….reminding you to, ‘Keep Moving Forward,’ ‘Enjoy your Journey,’ and, ‘Create a Great Day…Everyday! See you next time for more daily wisdom!

 

Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day 2732 of our Trek.  The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before.

Today, we embark on a truly magnificent journey into Psalm Ninety-one, one of the most famous and powerful psalms of protection and assurance in all of Scripture.  We are covering its opening, foundational verses, one through eight, in the New Living Translation.

In our last conversation, we concluded the Prayer of Moses in Psalm Ninety.  We wrestled with the frailty of human life, the sorrow of its brevity, and ultimately prayed for the wisdom to number our days so we could live with significance.  Now, Psalm Ninety-one provides the covenant solution to that frailty: absolute security found in the eternal refuge of God.

While Moses established that man dies under God’s righteous anger, Psalm Ninety-one declares that the righteous believer, dwelling in God’s presence, is supernaturally shielded from the dangers of the temporal world.  This psalm is an ancient declaration of war against fear, assuring the faithful that they reside in an invincible fortress of divine protection.

So, let us open our hearts to this powerful promise, learning how to claim our spiritual citizenship in the Secret Place of the Most High.

Those who live in the shelter of the Most High will find rest in the shadow of the Almighty. This I declare about the Lord: He alone is my refuge, my fortress, and my God, in whom I trust.

This psalm begins not with a request, but with an immediate, unqualified statement of spiritual fact, establishing the location of our security: "Those who live in the shelter of the Most High will find rest in the shadow of the Almighty."

"The shelter"   (sēter) refers to a secret, hidden, or covered place—a sanctuary.  To "live"  (yashab) in this shelter means dwelling there permanently, not just visiting.  This shelter belongs to the Most High  (‘Elyōn), a name emphasizing God's supreme sovereignty over all other powers, spiritual or earthly.  The result of dwelling there is "rest"  (lun)—a profound state of safety and repose—found in the "shadow of the Almighty"   (Shaddai).  The shadow of the Almighty is a powerful image of covering, protection, and cooling relief from the scorching sun of danger.

The psalmist then makes this promise intensely personal: "This I declare about the Lord: He alone is my refuge, my fortress, and my God, in whom I trust."

This is a personal testimony, a defiant declaration against fear.  He identifies God using three foundational terms of security: "refuge"  (maḥseh, a place to flee for safety), "fortress"  (mĕtsûdâ, a fortified stronghold), and "my God"  (’ĕlōhay), emphasizing the covenant relationship.  This intentional use of God's names,  ‘Elyōn, Shaddai, Yahweh (Lord), and  ’ĕlōhay—is a crucial element of the psalm.  It is a deliberate invocation of God’s unique power, asserting that security lies not in human strength, but in the four corners of God’s invincible character.

For he will rescue you from every trap and protect you from fatal disease. He will cover you with his feathers. He will shelter you with his wings. His faithful promises are your armor and protection. Do not be afraid of the terrors of the night, nor the arrow that flies in the day. Do not dread the disease that stalks in darkness, nor the disaster that strikes at midday.

Guthrie Chamberlain: The psalm now transitions from affirmation to a direct promise of comprehensive protection, outlining the specific dangers from which the believer is shielded.

The first promise is deliverance from subtle and unseen dangers: "For he will rescue you from every trap and protect you from fatal disease."  The "trap"  (paḥ) represents the schemes, ambushes, and sudden attacks of enemies or the devil—the hidden dangers that seek to ensnare us.  The "fatal disease"  (deber) represents the plagues and epidemics that were a constant, terrifying threat in the ancient world.  God promises rescue from both malicious human plots and natural catastrophes.

This security is described with the tender imagery of a mother bird sheltering its young: "He will cover you with his feathers. He will shelter you with his wings." . This is a profound metaphor for God's personal, intimate care.  It suggests warmth, vulnerability, and a complete covering of protection.  Underneath God's wings, the believer is guarded from all outside attack.

The psalmist then declares that God's very word is our defense: "His faithful promises are your armor and protection."  God's "faithful promises"   (’ĕmet, truth/faithfulness) are the tangible shield and buckler (magen and sōḥērâ) that protect the believer.  This elevates God’s Word and Character above any physical weapon, making His truth our ultimate defense in the spiritual battle.

The psalm lists four specific dangers, covering all times of day and all types of threat: “Do not be afraid of the terrors of the night, nor the arrow that flies in the day. Do not dread the disease that stalks in darkness, nor the disaster that strikes at midday.”

These threats cover spiritual terrors and physical dangers, both those that come covertly in the night and those that strike openly in the day.  The “terrors of the night” could refer to the attacks of unseen evil entities (reflecting the divine council struggle), while the “arrow that flies in the day” is a visible, military attack.  The “disease that stalks in darkness” is a hidden pestilence, and the "disaster that s“rikes at midday" is a sudden, v”sible catastrophe.  God promises imm”nity from the full spectrum of affliction.

Though a thousand fall at your side, though ten thousand are dying around you, these evils will not touch you. Just open your eyes, and see how the wicked are punished.

The psalm now provides an astounding image of absolute isolation from calamity, even when surrounded by destruction:   "Though a thousand fall at your side, though ten thousand are dying around you, these evils will not touch you."

This is a promise of divine distinction.  The righteous are not removed from the battlefield of life, but they are guaranteed exemption from the judgment that consumes the wicked.  This promise aligns with God’s historical acts of preservation, such as His people being protected during the final plagues in Egypt (Exodus Twelve).  Calamity rages all around, but the individual believer, dwelling in the Secret Place, remains untouched.

The final promise in this section is vindication through witnessing God's justice: "Just open your eyes, and see how the wicked are punished."

The believer is assured that the judgment they escape will be visibly executed upon the wicked.  We don't have to seek out the downfall of our enemies; we simply have to "open our eyes" and observe God’s righteous, sovereign judgment.  This is the ultimate comfort against fear and doubt: the God who protects the righteous will inevitably deal justly with the unrighteous.

Psalm Ninety-one, verses one through eight, is a powerful declaration of God's invincible protection for the one who chooses to dwell in His presence.  It reminds us that our security is not based on luck or our own strength, but on the covenant assurance of the Almighty God, who covers us with His wings and makes His faithful promises our shield.

If you found this podcast insightful, please subscribe and leave us a review, then encourage your friends and family to join us and come along tomorrow for another day of,   ‘Wisdom-Trek,  Creating a Legacy.’

Thank you so much for allowing me to be your guide, mentor, and, most importantly, I am your friend as I serve you through this Wisdom-Trek podcast and journal.  As we take this Trek of life together, let us always: Live Abundantly...  Love Unconditionally...  Listen Intentionally...  Learn Continuously...  Lend to others Generously...  Lead with Integrity...  Leave a Living Legacy Each Day...

I am Guthrie Chamberlain….reminding you to, ‘Keep Moving Forward,’ ‘Enjoy your Journey,’ and, ‘Create a Great Day…Everyday! See you next time for more daily wisdom!

Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day 2731 of our Trek.   The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before.

Our current series of Theology Thursday lessons is written by theologian and teacher John Daniels. I have found that his lessons are short, easy to understand, doctrinally sound, and applicable to all who desire to learn more of God’s Word. John’s lessons can be found on his website   theologyinfive.com  . Today’s lesson is titled The Divine Council Worldview and the Nations:<#0.25#>  A Biblical Perspective.   

The Divine Council Worldview, championed by scholars like Dr. Michael Heiser, offers a fascinating lens through which to interpret the biblical narrative. This worldview posits that Yahweh, the God of Israel, presides over a council of lesser divine beings who were assigned to govern the nations. This podcast explores the key aspects of how this worldview explains the relationship between the divine council and the nations.   

A pivotal moment in the Divine Council Worldview is the incident of the Tower of Babel, described in Genesis Eleven verses one through nine. Humanity’s attempt to build a tower reaching the heavens was seen as an act of rebellion against Yahweh. In response, Yahweh confused their language, causing them to scatter across the earth. According to this worldview, this event led to the disinheritance of the nations, as articulated in Deuteronomy thirty-two verse eight and nine.   The passage suggests that the Most High divided the nations and assigned them to be governed by lesser divine beings, while retaining Israel as His own portion.   

“When the Most High assigned lands to the nations,

when he divided up the human race,

he established the boundaries of the peoples

according to the number in his heavenly court.[a]

 “For the people of Israel belong to the Lord;

Jacob is his special possession.

” (Deuteronomy thirty-two, verses eight and nine)

 

Psalm eighty-two is a critical text for understanding the Divine Council Worldview. In this Psalm, Yahweh stands in the divine assembly and judges the ‘gods’ for their failure to administer justice and righteousness among the nations. These divine beings are condemned for their negligence and are warned of their eventual demise.   

God presides over heaven’s court;

he pronounces judgment on the heavenly beings:

 “How long will you hand down unjust decisions

by favoring the wicked?   

I say, ‘You are gods;

you are all children of the Most High.

 But you will die like mere mortals

and fall like every other ruler.’”    (Psalm Eighty-two, verses one and two, and six and seven)   

The Book of Daniel provides further insights into the Divine Council Worldview. In Daniel 10, a vision reveals a spiritual battle involving the ‘prince of Persia’ and the ‘prince of Greece,’ interpreted as spiritual entities or fallen divine beings associated with these nations. The archangel Michael, referred to as ‘your prince,’ is associated with Israel, suggesting a guardian role for the divine beings over specific nations.   

But for twenty-one days, the spirit prince of the kingdom of Persia blocked my way. Then Michael, one of the archangels, came to help me, and I left him there with the spirit prince of the kingdom of Persia. Daniel Ten, verse thirteen.   

 

The Divine Council Worldview extends into the New Testament, where the defeat of these rebellious divine beings and the reclaiming of the nations is a central theme. The Great Commission in Matthew Twenty-Eight verses nineteen and twenty seen as a directive to reclaim the nations for Yahweh through the spread of the gospel.   

Therefore, go and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit.    

 

Paul’s writings also reflect this spiritual battle against these powers and principalities. Ephesians six, verse twelve emphasizes the struggle against these spiritual forces.   

For we are not fighting against flesh-and-blood enemies, but against evil rulers and authorities of the unseen world, against mighty powers in this dark world, and against evil spirits in the heavenly places.   

The Ultimate Redemption   

The Divine Council Worldview holds that the eschatological vision includes the restoration of all nations under Yahweh’s rule. Revelation twenty-one verses twenty-four through twenty-six describes the nations walking by the light of the New Jerusalem, indicating a future where the divided nations are united in worshiping Yahweh.   

The nations will walk in its light, and the kings of the world will enter the city in all their glory. Its gates will never be closed at the end of day because there is no night there. And all the nations will bring their glory and honor into the city.   

Conclusion   

The Divine Council Worldview provides a rich and complex understanding of the biblical narrative, particularly concerning the nations. It suggests that Yahweh’s judgment at Babel led to the disinheritance of the nations and their governance by lesser divine beings, who ultimately failed in their duties. This failure set the stage for the ultimate redemption and reunification of the nations under Yahweh through the work of Christ and the mission of the Church. This perspective invites believers to see the cosmic scope of God’s redemptive plan, encompassing all nations and peoples.   

Discussion Question   

The Role of the Divine Council: How does the concept of the Divine Council and its governance over the nations influence our understanding of the biblical narrative and Yahweh’s sovereignty? What implications does this have for interpreting events in the Old Testament, such as the disinheritance of the nations at Babel?  

Theological Implications: In what ways does the Divine Council Worldview challenge or support traditional Christian views on the nature of spiritual beings and their roles? How do passages like Psalm 82 and Daniel 10 reshape our understanding of spiritual warfare and the cosmic struggle described in the Bible?  

Reclaiming the Nations: Considering the New Testament emphasis on the Great Commission and the reclaiming of the nations for Yahweh, how should modern Christians approach missions and evangelism? What does this worldview suggest about the ultimate reconciliation and unity of all nations under God’s rule as described in Revelation?  

Join us next time on Theology Thursday, where our lesson will cover THE PROFOUND MEANING OF “THE NAME” OF THE LORD   

If you found this podcast insightful, please subscribe and leave us a review, then encourage your friends and family to join us and come along tomorrow for another day of ‘Wisdom-Trek,   Creating a Legacy.’  

Thank you so much for allowing me to be your guide, mentor, and, most importantly, I am your friend as I serve you through this Wisdom-Trek podcast and journal...   

As we take this Trek of life together, let us always:  

I am Guthrie Chamberlain   reminding you to   ’ Keep Moving Forward,…’    ‘Enjoy your Journey,...’   and ‘Create a Great Day…Everyday!...   Join me next time for more daily wisdom!

 

Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day 2730 of our Trek.  The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before.

Today, we reach the conclusion of the oldest psalm in the Psalter, Psalm 90, also known as the timeless Prayer of Moses, covering its remaining verses 10-17, in the New Living Translation.

In our last conversation, we explored the sobering first half of this psalm.  Moses established the immense chasm between the eternal God—our “home” and refuge who predates the mountains—and the transient life of man, who vanishes like a “dream” or “grass” that is withered by evening.  We acknowledged that our fleeting years are often spent under the cloud of God’s righteous anger against sin, as He sets our “secret sins in the light of [His] presence” (Psalm 90:8).

Now, Moses moves from somber theological reflection to a fervent, practical prayer.  Recognizing the brevity and the sorrow of a life lived under divine displeasure, he prays for wisdom, mercy, and ultimate significance.  This concluding segment is the mature response to our mortality: since our days are numbered, how can we ensure they are counted for something eternal?

So, let us open our hearts to this ancient and vital prayer, learning how to redeem the time God has given us.

Moses begins by stating the typical limit of human lifespan, a stark number based on his long experience with the dying generation in the wilderness: "Seventy years are given to us! Some even live to eighty."

This lifespan, while a gift, is often limited, but Moses acknowledges that longer life isn't always better: "But even the best years are filled with pain and trouble; soon they disappear, and we fly away."

This speaks to a universal truth: even the healthiest and most prosperous years have their share of hardship—a reality that the ancient Israelites knew well.  The years "soon disappear," and we "fly away"—a poetic image emphasizing the suddenness and finality of death, like a bird taking flight.  This brevity is the backdrop for the rest of the prayer.

Moses then contrasts human frailty with the overwhelming might of God's displeasure: "Who can comprehend the power of your anger? Your wrath is as awesome as the fear you deserve."

The psalmist reminds us that the primary reason for the brevity and pain of human existence is sin and the righteous anger of God against it.  He asks, Who can truly grasp the severity of God's wrath?  It is a power so immense that it is equal to the fear (reverence and awe) that God's holiness rightly demands.  This contrasts the transient anger of man with the consuming, eternal wrath of God that marks the end of all mortals.

This sobering realization leads to the central, most critical petition of the entire psalm: "Teach us to realize the brevity of life, so that we may grow in wisdom."

This is a powerful prayer for wisdom (ḥokhmâ).  Moses asks God to "teach us to realize" (literally, "number our days")—to truly internalize and count the few days we have left, rather than live in denial of our mortality.  The goal is not morbid despair, but spiritual maturity: "so that we may grow in wisdom."  Wisdom here is the practical, spiritual discernment needed to live righteously in the time allotted, aligning our brief life with God's eternal purposes.  Knowing the end should fundamentally change how we live in the present.

Having prayed for wisdom, Moses now prays for the restoration of God's favor and compassion for the suffering covenant community: "O Lord, come back to us! How long will you delay? Have compassion on your servants!"

The cry "come back to us" (shuv) is a classic petition for God to turn His face back to His people, signaling the end of divine judgment.  The urgent "How long will you delay?" echoes the laments of the subsequent psalms, expressing the anguish over God's apparent distance during their suffering.  Moses appeals to God's inherent goodness: "Have compassion" (niḥam, to be sorry, to repent of one's anger) on "your servants" (His loyal, covenant-bound people).

The petition is for satisfaction through God's eternal goodness: "Satisfy us in the morning with your unfailing love, so we may sing for joy and be glad all day long."

"Morning" symbolizes a new start, the dawning of God's favor after the dark night of affliction.  He prays for satisfaction through God's unfailing love (ḥesed), the covenant loyalty that guarantees restoration.  If God's ḥesed is experienced fully, the result is overflowing, perpetual joy: "sing for joy and be glad all day long," replacing the sorrow and sighing of the previous verses.

Moses prays for a balance of blessing and suffering, seeking to redeem the years lost to God's wrath: "Give us as much joy as you gave us grief; give us many years of happiness instead of the years of distress."

He asks God to match the intensity and the duration of their sorrow with an equal measure of joy and happiness.  This is a prayer for God to reverse the curse and grant full covenant blessing, compensating them for the painful years spent under His disciplinary hand.

Finally, the prayer culminates in a fervent request for a visible demonstration of God's glory that impacts future generations: "Let us, your servants, see your glorious deeds; let our children see your glory."

This is a prayer for Divine Council-level action.  Moses is asking God to reveal His "glorious deeds" (pĕ‘ullâ) and His "glory" (kāḇôd)—His physical, majestic presence—in a tangible way before the living generation.  This demonstration is essential for the intergenerational transmission of faith, ensuring that the children, who will inherit the Promised Land, will witness God's power and faithfulness firsthand.  It's a plea for a new Exodus, a new revelation of God's majesty that re-establishes hope and secures the covenant commitment for the future.

The psalm ends with a practical, poignant prayer for significance in the short time remaining: "And may the Lord our God show us his approval and make our efforts successful."

"Show us his approval" (nō‘am) means to show favor, grace, or pleasantness.  Moses is praying that their brief lives, their daily labor, and their endeavors will not be futile—like the sighing years of the dying generation—but will be marked by God's favor.  The ultimate blessing is the desire for God to "make our efforts successful" (kûn, "to establish, prepare, or make firm").  He asks God to establish their work, to give their short lifespan enduring significance by blessing the efforts of their hands.  The final, emphatic repetition—"Yes, make our efforts successful!"—underscores the deep, final longing that their hard work and their legacy will not vanish into the dust.

Psalm 90:10-17 moves from the grim reality of mortality to a fervent prayer for wisdom, compassion, and eternal significance.  It teaches us that true wisdom lies in acknowledging our brevity and praying for God’s favor to give our fleeting efforts enduring value.

If you found this podcast insightful, subscribe and leave us a review, then encourage your friends and family to join us and come along tomorrow for another day of Wisdom-Trek, Creating a Legacy.

Thank you so much for allowing me to be your guide, mentor, and, most importantly, I am your friend as I serve you through this Wisdom-Trek podcast and journal.

As we take this trek together, let us always:

Live Abundantly (Fully)

Love Unconditionally

Listen Intentionally

Learn Continuously

Lend to others Generously

Lead with Integrity

Leave a Living Legacy Each Day

I am Guthrie Chamberlain reminding you to Keep Moving Forward, Enjoy Your Journey, and Create a Great Day Everyday! See you next time for more wisdom from God’s Word!

Putnam Church Message – 10/05/2025

Last week, we continued through the letter of 1 John and explored how to have A Discerning Life: Discerning the Works of the Devil."

This week, we continue through the letter of 1 John, and we will explore how to have A Discerning Life: Not Like Cain, But Like Christ!" from 1 John 3:11-24 from the NIV, which is found on page 1901 of your Pew Bibles.

Repeatedly, John urges his readers to love God and to love one another. He warns them against loving the world (2:15–16). And he underscores the danger of embracing a sinful lifestyle (3:10). All these subjects begin to wear on the consciences of Christians who desire to be like Christ but constantly fall short. If we allow the full impact of these words to weigh on us, it’ll make us squirm because all of us fall short of the perfect standard of love given to us in Jesus Christ.

Considering these convicting truths, some believers might even begin to think, “Am I even saved? Have I loved the world too much? Have I not loved my brother or sister in Christ enough? Are there people in my life whom I hate?” Because these questions naturally begin pestering the consciences of believers who take God’s commands seriously, John applies a soothing balm to calm the disquieted conscience: the balm of grace.

John begins this section with a very familiar message. It’s a message that serves as a hinge on which much of the book of 1 John turns: “Love one another.” When Jesus spoke that simple command decades earlier at the Last Supper (John 13:34-35), John got the message. He never forgot it. That command filled John’s mind and heart, taking hold of his actions.

It’s not the first time John’s readers had heard the command. John had already mentioned a variation of it to them in 1 John 2:10. And no doubt the “love one another” theme was a frequent refrain in John’s teaching and preaching over the years. The recipients of 1 John, in fact, had heard this message “from the beginning” of their life as believers in Christ.

It’s clear, then, that loving one another is the heart of the Christian life. Along with loving God, it sums up what it means to observe the commandments (Matt. 22:36-40). It is a theme that emerges throughout the New Testament (e.g., Rom. 13:8; 1 Thes. 4:9; 1 Pet. 1:22). (Bulletin) And it’s a distinguishing mark of the authenticity of the disciples of Jesus (John 13:35). “Your love for one another will prove to the world that you are my disciples.” As in our hymn this morning.

But what does 'love one another' look like? 3:12–18 If you haven’t noticed already, the apostle John loves using contrasts to drive home his points:

truth vs. lies

love vs. hate

righteousness vs. wickedness

obedience vs. disobedience

light vs. darkness

children of God vs. children of the devil

Not surprisingly, in these verses, John provides two contrasting examples to put flesh on the bones of the command to “love one another.” The first example illustrates the extreme opposite of loving our brother or sister in Christ (1 Jn. 3:12-15). The second example demonstrates the extreme ideal of love (3:16–18). By placing believers in the middle of these two examples, John tries to urge them away from the one /and toward the other.

In giving an example of brotherly hatred rather than brotherly love, John takes us all the way back to the original saga of sibling rivalry: the account of Cain’s murder of his brother Abel (3:12). Cain, John says, who belonged to the evil one.” This phrase parallels the phrase “belongs to the devil” in 3:8:

1 John 3:8 “When people keep on sinning, it shows that they belong to the devil.”

1 John 3:12 “Cain, who belonged to the evil one and killed his brother”

 

John sets Cain up as the original example of one who “belonged to the devil,” providing a smooth transition in his argument from 3:10. So now we can tell who are children of God and who are children of the devil. Anyone who does not live righteously and does not love other believers[a] does not belong to God. Cain is a perfect illustration of this category of person. Not only did he disobey God’s commands and fail to heed God’s warnings, but he also harbored hatred in his heart and took it to its extreme conclusion: the murder of his own brother Abel.

John uses a graphic term to describe Cain’s actions: sphazō [4969], which means “to butcher or slaughter.” It implies brutality, savagery, and hatred on the part of Cain toward his brother. This was no tragic, accidental death in which a fistfight of wrangling brothers went too far. Cain’s attack on Abel was a violent, premeditated murder.

But why? John asks this question: “For what reason did he slay him?” What stirred up so much hatred, anger, rage, and violence in Cain? Had Abel made Cain’s life miserable by constantly bullying his brother until he finally snapped? Did Cain have some sort of deep-seated derangement that made him delusional, believing he was doing what was right? The answer John gives should shock us: Cain killed Abel because he had been doing what was evil, and his brother had been doing what was righteous. (3:12).

To understand what John means by this, we need to look back at the original account of the slaying in Genesis 4. The narrative reveals that Cain, the firstborn, “cultivated the ground” while Abel, his younger brother, “became a shepherd” (Gen. 4:2). In other words, Cain was a farmer of produce, Abel a shepherd. But something happened that provoked Cain to envy, jealousy, and rage. Cain brought an offering to God—“presented some of his crops as a gift to the Lord” (Gen. 4:3). Abel, meanwhile, brought the best portions of the firstborn lambs from his flock (Gen. 4:4). On Abel’s offering of blood, The Lord accepted Abel and his gift, 5 but he did not accept Cain and his gift. (Gen. 4:4–5).

But why? Didn’t each brother bring an offering from the toil of his own hands? Why would God accept Abel’s animal sacrifice but reject Cain’s produce from the earth? The passage doesn’t clearly give a reason, but we can make a few observations. Both Cain and Abel likely knew what kind of sacrifice God required as an appropriate offering. It might be that a requirement of animal sacrifice was made clear immediately after the sin of Adam and Eve when “the Lord God made clothing from animal skins for Adam and his wife.” (Gen. 3:21). Think about it. To make coverings for Adam and Eve out of animal skins several animals had to die.

If Cain and Abel had God’s own sacrifice of animals as an example, they may also have had specific instructions from their parents regarding the need for animal sacrifice (see Lev. 17:11; Heb. 9:22). The sacrifice of a living thing and the shedding of its blood ultimately looked forward to the atoning death of Christ, who “removed sin by his own death as a sacrifice.” (Heb. 9:26). If Cain knew that only the shedding of blood was an acceptable sacrifice to God and instead chose to do it his own way by offering fruits or vegetables, this would reveal not a spirit of genuine faith and obedience, but of rebellion and self-reliance.

But there’s another, related dimension to Cain’s rejected offering. Hebrews 11:4 says, It was by faith that Abel brought a more acceptable offering to God than Cain did. Abel’s offering gave evidence that he was a righteous man, and God showed his approval of his gifts. Abel presented his offering “by faith.” He trusted God at His word, and he believed that His demands were right, that He knew best, and that He deserved complete obedience. Cain, on the other hand, apparently thought the sweat of his labor was good enough and that he didn’t have to follow God’s specific requirements as long as he offered something.

What would it have taken for Cain to offer a sacrifice in faith and obedience? Some effort to capture an animal worthy of sacrifice to the Lord? Or a barter with his brother Abel, trading the produce of his fields for animals from Abel’s flock? Perhaps he could have joined his brother Abel in offering animals together. In any case, Cain revealed a self-centered, faithless, disobedient heart that was already predisposed to a sour relationship with his brother.

We know the rest of the story. Cain became angry, and he didn’t hide it, This made Cain very angry, and he looked dejected. (Gen. 4:5–6). God Himself confronted Cain with a choice at that pivotal moment in his life: Why are you so angry?” the Lord asked Cain. “Why do you look so dejected? 7 You will be accepted if you do what is right. But if you refuse to do what is right, then watch out! Sin is crouching at the door, eager to control you. But you must subdue it and be its master.” (Gen. 4:7). Instead of heeding God’s plea for repentance while the cauldron of anger in his heart had not yet reached the boiling point, Cain slaughtered his brother in the field (Gen. 4:8)! By slaying his brother with bloody violence, it was as if he were thumbing his nose at God and saying, in effect, “You want blood? Here’s your blood!”

This episode vividly illustrates that Cain was “of the evil one,” and this association determined his movement from what he saw (his brother’s deeds were righteous) to what he did (killed his brother). The implication for John’s readers in the first century (and for us today) is clear: Many people in the world are “of the evil one” just like Cain. Even when confronted with the truth, they will continue down the path of wickedness. John states: So don’t be surprised, dear brothers and sisters,[c] if the world hates you. (1 Jn. 3:13).

Though this horrific episode sheds light on the kind of wickedness John meant when he spoke of those who were “belong to the devil” and “of the evil one,” this example also communicates an essential point about the true believer’s situation. In what follows, John sets up another contrast, between those who “love our brothers and sisters” and the person who “hates his brother.”  A person who hates fellow Christians “But a person who has no love is still dead.” (3:14), meaning they do not truly possess eternal life by grace through faith (3:15). This person is also a murderer because, as in the case of Cain, murder is the ultimate end of unchecked hatred (Matt. 5:21–22; 15:19).

John’s purpose, though, is not to cast doubt on his readers’ salvation. Rather, unlike those who hate other believers and lack salvation,  it proves that we have passed from death to life. (1 Jn. 3:14). How do we know this? Because we love the brothers and sisters. John intends that, as his readers consider the disposition and murderous actions of Cain, they will not see themselves as being like him. Just the opposite. Instead of behaving like Cain, who slew his brother to satiate his own anger, children of God ought to follow Christ’s extreme example of self-sacrificial love (3:16). We know what real love is because Jesus gave up his life for us. So we also ought to give up our lives for our brothers and sisters.

John has a practical application in mind to prove that we have passed from death to life:  If someone has enough money to live well and sees a brother or sister[f] in need but shows no compassion—how can God’s love be in that person? (3:17). To follow Christ’s example, Dear children, let’s not merely say that we love each other; let us show the truth by our actions. (3:18).

Right now, you may be wondering where you stand. None of us lives perfectly like Christ. None of us exhibits continual self-sacrificial love for our brothers and sisters in Christ. All of us have moments when we mistreat each other through our actions—neglecting them in times of need, lashing out at them with our words, and failing to minister to them as fellow members of the body. We may not be shedding blood like Cain did to Abel, but we frequently find ourselves failing to love fellow Christians as Christ loved us.

John knows that all of us are in this predicament, in which we know the good we ought to do, but we fail to do it. This is why he includes the essential words of encouragement in these verses. Genuine believers who waffle between Cain and Christ need to remember that they’re not made righteous by their works, but by faith in the name of the Son of God.

John says, “ Our actions will show that we belong to the truth, so we will be confident when we stand before God. ” (3:19). By what? By loving our brothers and sisters in Christ in deed and truth (actions). When we love as He loved, we demonstrate that a new nature dwells in us from above. However, when sin inevitably finds its way into our thoughts, words, and actions, we can still have assurance before God, who is greater than our self-condemning hearts. He knows us. He knows the genuineness of our faith and love. He knows all about our bouts with evil and our struggles against habitual sins. And He provides the strength to overcome them by His Spirit.

John desires to strengthen our assurance.

“You’re not like Cain!” he says.

That’s John’s main point in 3:19–24. He’s not trying to make true children of God doubt their salvation because of their sins, but to motivate them to return immediately to the way of righteousness and truth whenever they find themselves beginning to take even small steps in Cain’s direction.

In this process, John uses positive encouragement rather than negative warnings. He spells out the benefits of a life lived in such a way that such doubts aren’t able to creep into the believer’s heart. When we have a clean conscience before God because we keep His commands and please Him, we can have confidence before Him that our prayers will be answered (3:21–22). Dear friends, if we don’t feel guilty, we can come to God with bold confidence. 22 And we will receive from him whatever we ask because we obey him and do the things that please him. The term “confidence” is the same word John used back in 2:28 And now, dear children, remain in fellowship with Christ so that when he returns, you will be full of courage and not shrink back from him in shame. This term conveys the notion of boldness.

Because of this confidence brought on by a life of obedience, we don’t shy away from prayer. We don’t skulk in the margins while others go to God with their requests. Few things keep people from genuine prayer to their heavenly Father more than unconfessed sin and a resulting guilty conscience. Shame is a barrier to fellowship with God. But when we confess our sins, /clear the air, /and walk in the light, /we find ourselves going to God constantly and confidently,...