The Prosperity of the Ungodly

In the light of the Budget presented by the UK's Chancellor of the Exchequer on Wednesday, it seems not inappropriate to think about money - even if that is not a tropic with which I would normally deal on this blog! I am also aware that there are those who seem to think that the church is concerned about nothing else - or that, at least, money is its most important subject. Sadly, "prosperity gospel" (which is no gospel) preachers only confirm such an attitude, but even those who would not be classed as such can appear to have an attitude towards finances that is less than wholesome, seeking to use the methods of the world, rather than placing their confidence in the One Who says: "every beast of the forest is mine, the cattle on a thousand hills." (Ps.50:10) - in the contemporary society, a picture of untold wealth!

Of course, one of the perennial theological problems is the apparent prosperity of the ungodly compared to the suffering of the righteous. Why would God seem to endorse such a system? The prophet, Jeremiah could not understand. He acknowledged the righteousness of the Eternal One, yet asked the question: "Why does the way of the wicked prosper?  Why do all who are treacherous thrive?" (Jer.12:1). And other godly men have asked the same question down through the ages.

 

Some 2,000 or more years before Christ, Job asked: "Why do the wicked live, reach old age, and grow mighty in power? . . . They spend their days in prosperity, and . . . say to God, ‘Depart from us! We do not desire the knowledge of Thy ways. What is the Almighty, that we should serve Him? And what profit do we get if we pray to Him?" (Job 21:7, 13-15). Likewise the psalmist Asaph complained, "I was envious of the arrogant, when I saw the prosperity of the wicked." (Psalm 73:3).

 

From a purely human perspective, such expressions are understandable. However, the real solution to this paradox is not in this present world, but in the world to come, where hell awaits the ungodly, and heaven awaits those whom God has redeemed through faith in Christ. The fact that a man may prosper materially is not necessarily a measure of God’s approval. Economic booms make many men very wealthy, and most of them seem to be either indifferent, or even hostile, to God. Yet there is a great deal of truth in the old saying that "There are no pockets in a shroud."! The wealth of these men or women, is very ephemeral. As David said in another psalm, "I have seen a wicked man overbearing, and towering like a cedar of Lebanon. Again I passed by, and lo, he was no more;  although I sought him, he could not be found." (Psalm 37:35-36). I know that, when I die, or am raptured, I shall leave behind the same as Elon Musk - everything! 

If God does give a few believers material wealth, it is so that they may use it for Him, and for others, not to pamper themselves. "As for the rich in this world, charge them not to be haughty, nor to set their hopes on uncertain riches but on God Who richly furnishes us with everything to enjoy. They are to do good, to be rich in good deeds, liberal and generous," (I Timothy 6:17-18).  

The End

In my personal devotions, I am currently approaching the end of the Book of the Revelation (of Jesus the Christ.). However, that book is, by no means, the only Biblical book that refers to the end of all that we know and experience in this life. Peter, for example, writes: “For the time is come that judgment must begin at the house of God: and if it first began at us, what shall the end be of them that obey not the gospel of God?” (I Peter 4:17).

As Peter wrote his first epistle, foremost in his mind was a desire to encourage the believers to stand firm in the face of suffering and trial. On four occasions he used the term “the end,” focusing his readers’ attention on the final resolution of all things. A study of these occurrences gives us a glimpse of the tenor of the entire book.

 

The first use followed an explanation of the nature and benefits of the various trials in a believer’s life. The result would be a pure, effective faith now, as well as “receiving the end of your faith, even the salvation of your souls” (1:9; AV), the final ultimate deliverance of our whole person. As the outcome of your faith you obtain the salvation of your souls.

 

Meanwhile, “gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ” (1:13; AV). Our minds should be completely (“to the end”) ready for action, sober and expectant, focused on the ultimate resolution of all trials.

 

This ultimate resolution could come at any time: “The end of all things is at hand” (4:7). Our responses should be to “therefore keep sane and sober for your prayers.” To be sober is to be of sound judgement, making careful decisions, not based on emotion; especially watchful as we pray, with eternity in mind.

 

The last occurrence of “the end.” in Peter's letter is the one referred to at the beginning of this post. The time of final judgment on both Christian and non-Christian looms nearer and nearer. But God’s cleansing of His people has already begun, and it at times is not pleasant, although beneficial. His judgement on those outside “the house of God” will be much more severe, with no opportunity for reconciliation. This warning should motivate who know the Lord, in our ministry to the unsaved. It should also speak to any who do not have a personal, saving relationship with Him, to carefully consider their ways. There is yet time to come to the Saviour - but that time is becoming increasingly short!

Seven Outgrowths of Faith

Writing to the Church at large, the apostle Peter states: "For this very reason make every effort to supplement your faith with virtue, and virtue with knowledge, and knowledge with self-control, and self-control with steadfastness, and steadfastness with godliness, and godliness with brotherly affection, and brotherly affection with love."  (II Peter 1:5-7)

Having “escape[d] from the corruption that is in the world ” (v. 4) through our “faith” in Jesus Christ as our Saviour, we must now grow spiritually, conforming our nature and practice to His. We must put to use the divine nature we now possess, recognising that He has provided all the resources we need.

In this passage, Peter assumes we already have “faith,” thus here our spiritual lives must begin. He instructs us to “supplement” that faith with seven character traits: virtue, knowledge, self-control, steadfastness  (perseverance), godliness, brotherly affection, and [agape] love.

 

There is, both in the text ( “supplement”), and in practice, a progression here. As new disciples of Jesus, we should strive for virtue, eliminating sinful actions and thoughts from our lives, as the Holy Spirit brings conviction. A commitment to growth in knowledge, first the basics of the faith and then deeper doctrines, enables us to exercise wisdom in life’s choices (and my own books, especially "Foundations of the Faith", may be found to be helpful in this matter!). A self-controlled, disciplined lifestyle exercises perseverance, even strength in the face of adversity, which in turn produces godliness - an attitude of reverence toward God that strives to please Him by developing His attitudes and priorities. Our relations with others will thus be marked by brotherly kindness toward believers and agape love (self-sacrificing, undeserved love) for all.

 

Such spiritual growth does not come without effort. He has provided all we need, but we must “make every effort” in the process, and not simply allow the Holy Spirit to reside in our hearts to work on our character and habits. Any lack of spiritual growth is our fault, not His. May all who read these words be found " grow[ing] up in every way into Him Who is the Head, into Christ," (Eph.4:15-16), to Hos glory.

Propitiation

When I published my first book: "Great Words of the Faith", one of the words with which I dealt was "propitiation". I also looked at the word "expiation" which has a similar, but not identical, meaning. I state: "Expiation refers to that which is judicial; propitiation refers to that which is relational.  Expiation removes a barrier; propitiation removes the barrier, and restores a relationship."

Today, Sept. 20th, is the Jewish "Yom Kippur" - "Day of Atonement". The Complete Jewish Bible translates these words from the First Letter of John as "Also, He [the Lord Jesus] is the kapparah [the atonement] for our sins — and not only for ours, but also for those of the whole world." (2:2). 

Two other places where the word is found are: Romans 3:25 - “Whom [Jesus] God displayed publicly [before the eyes of the world] as a [life-giving] sacrifice of atonement and reconciliation (propitiation) by His blood [to be received] through faith. This was to demonstrate His righteousness [which demands punishment for sin], because in His forbearance [His deliberate restraint] He passed over the sins previously committed [before Jesus’ crucifixion].” (Amp), and I John 4:10 - "In this is love, not that we loved God, but that He loved us and sent His Son to be the propitiation [that is, the atoning sacrifice, and the satisfying offering] for our sins [fulfilling God’s requirement for justice against sin and placating His wrath]." (Amp).

In any case, the action of the Lord Jesus in submitting His body to be a substitutionary sacrifice to pay the penalty for our sins and to endure God’s wrath against all the sins of the world, thereby enabling Him to be reconciled to us - to be made "at one" with Him, with Christ’s perfect righteousness credited to our account, is seen in these three verses to be a basic theme of this great truth of Christ’s propitiatory work on the cross. And surely, as John says: “In this is love,” that God would so love us that He would offer up His Son, and the Christ would so love us that He would die for us. Surely, this is love! 

The Gift of Labour.

In the Biblical book of Genesis is a verse that is often overlooked. It reads: "Yahweh Elohim took the man and put him in the garden of Eden to till it and keep it."(2:15).

When God first created man, He gave him work to do. Although “Yahweh Elohim planted a garden” for man (Genesis 2:8), it was up to man to take care of it if he would continue to eat its fruits. Thus means that having to labour for one’s living is not some kind of divine punishment for man’s sin, as some people would interpret it, but rather a divine benefit for man’s good.

As mentioned previously (Aug. 16th), I am currently going through the Book of the Revelation of the Lord Jesus, the Christ, in my personal devotions. The book speaks of the new earth, when sin and suffering will be gone forever, and shows that there will be work to do: “No longer will there be any curse. The throne of God and of the Lamb shall be in the city, and His servants shall serve Him.” (Revelation 22:3; TLB; emphasis added).faithfulness

 

We don’t know yet what our assignments will be on that new earth, but they may somehow be commensurate with our  in serving the Lord here. “... behold, I come shortly. And My reward is with Me:” says the Lord Jesus, “to give to every man according as his work shall be.” (Revelation 22:12; RGT).

 

It is, therefore, a God-given privilege to be able to do useful work, whether that work consists of preaching God’s Word or improving God’s world. “Whatever your hand finds to do, ” [whether being paid for it or not], “do it with your might; for there is no work or thought or knowledge or wisdom in Sheol, to which you are going.” (Ecclesiastes 9:10). As Jesus said, “night comes, when no one can work.” (John 9:4).

 

No matter what the job that has been provided for us to do may be, it is important to remember and obey the admonition: “Whatever your task, work heartily, as serving the Lord and not men, knowing that from the Lord you will receive the inheritance as your reward; you are serving the Lord Christ.” (Colossians 3:23-24) and “that in the Lord your labor is not in vain.” (I Corinthians 15:58).