THE SEVEN DEADLY SINS

You may have heard the story of Adam and Eve naming the animals. When a horse appeared Adam asked Eve what she thought it should be called. “Horse,” she replied. “Why a horse?” Adam asked. “Because it looks like a horse,” she said. Eve may not have found it easy to define a horse, but she knew one when she saw one!

Sin is sort of that way. Sin may not be all that easy to define, but we recognize it when we see it or experience it. Such terms are defined in two ways: by formal (dictionary) definition and by example. If you were defining a computer to someone who had never heard of one, you might not make it clear to him what a computer is by formal definition, but if you showed him one and demonstrated how it worked, there would be clarity.

The Bible uses both methods in defining sin, albeit the formal definitions may not be all that clear. For example, Romans 14:23 tells us “Whatsoever is not from faith is sin,” but an inquirer might rightly ask what that means. Or when 1 John 3:4 says “Sin is lawlessness,” we still have to explain lawlessness. But when the Scriptures spell out sin by its ugly names there is both clarity and inexcusability.

Jesus may never have actually defined sin, but in Mark 8:21 he names thirteen sins, without actually calling them that, including some unexpected ones, including greed, malice, deceit, envy, pride, folly. He says these come from the heart and corrupt a person. In 1 Corinthians 6:9 Paul lists ten sins that he calls “evil,” and again we have some surprises that make all of us sinners. Along with listing sodomites and the sexually immoral, he names the self-indulgent, drunkards, thieves, misers, slanderers. After listing these gross sins he reveals an amazing thing about the Corinthian believers: “Such were some of you. But you were washed, but you were sanctified, but you were justified in the name of our Lord Jesus and by the Spirit of our God.” This is at least one instance of sodomites being cured. Notice the but’s. In this passage but spells grace! Here we have the great liberating truth about sin — God forgives sin! Even the grossest of sins. What abundant mercy!

This is what the Seven Deadly Sins are about, an effort on the part of medieval theologians to spell out the most serious sins. They got one thing wrong. They should have identified them as the seven deadliest sins, for all sins are deadly, biting like a serpent. But it is appropriate to point out that some sins are more serious than others, and bring a severer judgment, such as in John 19:11 where Jesus says that those who delivered him to Pilate have “greater” sin than Pilate. Our Lord repeatedly inferred that pride and hypocrisy were weightier sins.

In this context we might better understand the listing of the Seven Deadly Sins.

Pride — Generally viewed as the source of all sin. The Greeks called it hubris,inordinate self-love; one’s self is one’s universe; fails to recognize good in others, and sees no fault in self.

Wrath — Uncontrolled anger, to the point of rage, hate, revenge.

Greed — Covetousness, avarice; rapacious desire and pursuit of wealth and power; disposition to hurt others to get what one wants.

Sloth — Sins of omission, indifference — “I don’t give a damn” attitude.

Lust — Lechery; excessive desire to satisfy bodily desires, especially sexual desires; out-of-control appetite for money, power, control of others.

Envy — Resentment and ill-will toward another because of his advantages or accomplishments; a dislike of another who has something one wants for self; a disposition to deny others of what is theirs to have for self.

Gluttony — Epicure. Over-indulgence, over-consumption; a glutton is one who greedily eats too much.

The essence of all sin, as we learn from the story of Adam of Eve, is our desire to be God, a desire that our will be sovereign.

Written by Leroy Garrett, edited by Bruce Lyon

PRAYER OF ST. FRANCIS OF ASSISI

The first thing to say about this prayer is that it is not by St. Francis of Assisi, who died in Assisi, Italy in 1226 A.D. at only 45. The prayer first appeared in 1917, and the author is unknown. We may assume that the author, surely an admirer of St. Francis, attributed the prayer to him because it is the kind of prayer Francis would pray. It is reflective of the values Francis treasured and the kind of life he lived.

Born of wealthy parents, Francis lived a luxurious life until he suffered a serious illness, after which he turned to religion with consummate dedication, and with a resolve to live like Christ as nearly as possible. He saw this as living in abject poverty, even if this may not have been the way Christ lived. As far as is known he was the first person in history to receive the stigmata, the marks of Christ's crucifixion on his body. He preached in the streets, ministered to the poor, and lived among lepers. Even though he felt called to preach, he was never ordained as a priest. He nevertheless gained the reputation of being eminently Christlike, and gained followers to his austere way of life. This led to the Franciscan Order in the Roman Catholic Church, an Order that still exists, one committed to a life of poverty and a mission to the poor. He was made the patron saint of animals and the environment.

As for the poem itself, it is far more than a poem. It is a worldview, a philosophy of life that scores selfish pride and emphasizes service to others. In calling for mutual love, forgiveness, compassion, and joy it provides the basis for universal brotherhood. It calls for values that have the power to restore common decency to a world afflicted by hate and distrust. We would all do well to keep a copy nearby for frequent reference, and to hold it before our children and grandchildren as a mandate on how to live in such a world as ours, And as an example of beautiful literature — English that sparkles!

Lord make me an instrument of your peace.
Where there is hatred,
Let me sow love;
Where there is injury, pardon;
Where there is error, truth;
Where there is doubt, faith;
Where there is despair, hope;
Where there is darkness, light;
And where there is sadness, joy.

O Divine Master, grant that I may not so much seek to be consoled
As to console;
To be understood, as to understand;
To be loved, as to love.
For it is in giving that we receive,
It is in pardoning that we are pardoned,
And it is in dying that we are born to eternal life.

THE SEVEN BEATITUDES OF THE APOCALYPSE

The late Scottish theologian William Barclay described the Sermon on the Mount as "the essence" of the teaching of Jesus, and the eight beatitudes contained therein as "the essence of the essence" of Jesus' teaching. We can hardly make such a claim for the seven beatitudes of the book of Revelation. Being as pessimistic as apocalyptic literature is, we hardly expect blessings in it.. Nor can we suggest that the beatitudes in Revelation serve as the essence of the book.

We might rather see them as surprising, appearing as they do along with seven-headed dragons, horned beasts, and locusts who look horses. Neither is there any point in comparing them with Jesus' beatitudes. The interesting thing is that there areseven beatitudes in the Apocalypse, and we shall view them as they appear in that book.

1. Blessed is he who reads and those who hear the words of this prophecy, and keep those things that are written in it, for the time is near. (1:3)

Notice the reference to public reading. The reader is singular, the hearers are plural, a reference to the place of reading in the primitive ecclesia. It is noteworthy that while there are several Scriptures that refer to reading to the church, there is not a single reference to preaching to the church. Preaching was to the world, while teaching (reading) was to the church. Colossians 4:16 is informing: "Now when this epistle is read among you, see that it is read also in the church of the Laodiceans, and that you also read the epistle from Laodicea." As is 1 Thessalonians 5:27: "I charge you by the Lord that this epistle be read to all the holy brethren."

Today's church would do well to have gifted readers who studiously prepare for their readings. Women might do this better than men. We are often haphazard and nonchalant in our readings. It should be done seriously and with reverence and meaning, but not glamorously.

2. Then I heard a voice from heaven saying to me, "Write: "Blessed are the dead who die in the Lord from now on."" "Yes," says the Spirit, "that they may rest from their labors, and their works follow them" (14:13).

What a glorious blessing! Death is man's most consummate fear, but for those who die in the Lord there is nothing to fear, for death is here made part of life. Note that this beatitude is announced from heaven, and that the Spirit adds an Amen, assuring the reader that those who die in the Lord will through their good deeds continue to bless mankind long after they leave planet earth.

3. Behold, I am coming as a thief. Blessed is he who watches and keeps his garments, lest he walk naked, and they see his shame (16:15).

This is a reference to the Lord's unexpected return, like a thief in the night, an oft-repeated theme in Scripture. It is a call to be expectant and prepared. The reference to keeping one's garments means to keep one's clothes on — clothes of righteousness that identify the one who is prepared. This beatitude blesses the one who stays ready.

4. Then he said to me: "Write: Blessed are those who are called to the marriage supper of the Lamb" And he said to me, "These are the true words of God."

Notice the assurance of the writer: As if to say Write it down, its that important. This device is also found in Revelation 21:5 where God at last speaks rom the throne and tells the prophet to write down what he has to say, This beatitude blesses those who are invited to the wedding feast, a reference to the glories of heaven.

5. Blessed and holy is he who has part in the first resurrection. Over such the second death has no power, but they shall be priests of God and of Christ, and shall reign with him for a thousand years.

One interpretation is that the first resurrection is the resurrection of the martyrs, followed by the millennial reign, with the second resurrection being the resurrection of the rest of the dead. Others see the first resurrection being the rising from the watery grave of baptism, with the second being the resurrection to glory. The second death is the judgment of the wicked. Some hold that the thousand year reign (the millennium) will be literal and on earth, but this has not been accepted by the church generally. What is certain and what matters is that this beatitude assures us that we are to have no fear of death and that we are destined to reign with Christ in glory.

6. Behold, I am coming quickly! Blessed is he who keeps the words of the prophecy of this book (22:7).

All through Scripture obedience to God's commandments is emphasized as a blessing both for this world and the world to come. It is the way of Shalom — peace and well-being. Here the motivation is that time is of the essence. Grace and works are incompatible to salvation but not grace and obedience. We are not saved by works, but we are saved by obedience.

7. Blessed are those who do his commandments that they may have the right to the tree of life, and may enter through the gates into the city.

While in the previous beatitude obedience is in reference to Christ's coming, here obedience is in reference to heaven itself. It is those who keep God's commandments who have the "right" to the tree of life and enter by the gates into the eternal city.

We may not think of the Apocalypse as urging obedience all that much, but at least four of the beatitudes emphasize it. Apart from simple trusting submission to the will of God there is no hope.

Article written by Leroy Garrett

THE END DOES JUSTIFY THE MEANS

We should be careful about off-handedly saying that the end does not justify the means, for if the means are ever justified it has to be the end that does the justifying. It all depends on what the means are and what the end is. We go through life facing the dilemmas of means and ends. A current issue is whether parents should allow their sons to play football. The means, which include the danger of brain concussions, is deemed by some as too high a price to pay for whatever benefits playing football may bring (the end). In such cases the end might not justify the means. But in most other sports the safety of the means is not questioned, so the end would justify the means.

A classic example of this dilemma was when President Truman had to decide whether to use the atomic bomb against Japan during World War 2. It was estimated that an invasion of Japan, a people not given to surrendering, would cause two million Japanese fatalities, plus tens of thousands of lives of the Allied forces. It was a matter of choosing the lesser evil. President Truman said sometime after his decision that he harbored no doubt as to which was the right decision. The end — the surrender of Japan — justified the means — the destruction and massacre of two Japanese cities.

Even the God of heaven faced such a dilemma — whether to sacrifice his only Son on a cross (the means) for the salvation of the world (the end) The gospel is a testimonial that the God of heaven concluded that the end justified the means, as horrific and cruel as they were.

For our actions to be right we are to have both noble ends (goals) and morally acceptable means (methods). Good intentions are not enough. Robin Hood's desire or intention to help the poor was commendable enough to give him an honorific name, but the means (methods) he used — stealing from the rich — rendered his behavior wrong. The end, commendable as it was, did not justify the means. When the means are inappropriate and morally offensive, the end cannot be right.

This gives us a different view of sin. Sin is when either the means or the end, or both, are wrong. Both the means chosen and the end desired are actions of the heart, and mistakes of the heart are serious sins. But this allows for grace and forgiveness when erring means and ends are only the mistakes of judgment. It is sometimes the case that when we attempt to help someone our efforts fail, and we unintentionally end up dong more harm than good.

In Philippians 3:8 the apostle Paul named the noblest of ends — "that I might gain Christ." To achieve that end he had to pay a dear price (the means). In the same verse he writes, "I have suffered the loss of all things and count them as rubbish." The apostle was proud of his heritage in Judaism — a "Hebrew of Hebrews" he described himself — but he was willing to count all this as rubbish so as to gain the glorious end in view. He was willing to pay any price or make any sacrifice so as to gain Christ.

This is the nature of grace. It is free but not cheap. It is both unconditional and conditional — unconditional in that it is there and available to all; but to enjoy its benefits it is conditional. Grace may demand superlative means. Even self-denial.

And this has always been man's undoing, selfish pride and inordinate self-love. He may be attracted to spiritual ends, but he finds the means — sacrifice of self — too great a price to pay. But to those who hunger and thirst sufficiently the end does justify the means.

Article written by Leroy Garrett

DON'T OVERLOOK MALACHI

It is easy to overlook Malachi. The writer is only a "minor" prophet, and the book is only four chapters and five pages. And who is Malachi, anyhow? It is one of those portions of Scripture we hardly ever read and know little about. But you might be surprised that this neglected book contains some of the most impressive verses — even dramatic truths — in all of the Bible. These dynamic verses are unique in that they might appear in most any other part of Scripture. This is because the author, Malachi, an unknown entity, was a universalist whose thought transcended the narrow nationalism that characterizes much of Hebrew prophecy.

Malachi is post-exilic, which means he did his work in the decades following Israel's return to Jerusalem from Babylonian exile, beginning in 537 B.C. Zerubbabel returned to rule the restored Israel as governor. Ezra returned to restore the law to the life of the people, while Haggai and Zechariah returned to lead the people in the rebuilding of the temple. Nehemiah rebuilt the walls that encompassed the Holy City. Ezekiel and Second Isaiah were prophets among the exiles, who not only promised a return to their homeland but a prosperous future. Jeremiah, while not in the captivity, wrote letters from Jerusalem, not only promising a return home, but such assurances as "I will give you a future and a hope" (Jeremiah 29:11).

But life for post-exilic Israel was not as rosy as the prophets had promised, and it was largely their own fault. Idolatry, the reason for their captivity, had been burned out of them during their stay in Babylon, but they had other problems — pride, immorality, shallow religion, not taking God Seriously dysfunctional family life. This is where Malachi came in. He was a messenger — his name means messenger — calling for spiritual renewal, as in such pleading as "Return to Me and I will return to you, says the Lord of hosts" (Malachi 3:7). The following verses will serve to show that Malachi is to be taken seriously.

From the rising of the sun even to its going down,
My name is great among the Gentiles;
In every place incense shall be offered to My name,
And a pure offering;
For My name shall be great among the nations,
Says the Lord of hosts. (Malachi 1: 11)

This is a remarkable affirmation coming from a Hebrew prophet whose people would not associate with Gentiles, and who thanked God in their synagogues that they were not Gentiles. The context is that Malachi is contrasting the corrupt worship of his own people — they were offering blind and maimed animals as sacrifices to God — with the "pure offerings" throughout the Gentile world, as if to say, "Even the Gentiles are more faithful than you." This is one of the few times in the Old Testament when it is declared that while the Jews are God's chosen people they are not his only chosen people! Another prophet, Jesus of Nazareth, may have been influenced by this universalist text when he insisted that "Many will come from east and west and sit down with Abraham, Isaac, and Jacob in the kingdom of God" (Matthew 8:11).

Have we not all one Father?
Has not one God created us?
Why do we deal treacherously with one another? (Malachi 2:10)

The prophet raises questions that we all have asked. We have put a man on the moon and created nuclear physics, and yet we have not learned to get along with each other. The prophet is complaining that the fatherhood of God and the brotherhood of man have not made all that much difference with God's own people. And he got it right that we are not just negligent of each other, but often treacherous, a mean word. It is a problem — the perfidy of the human race — that is beyond our power to solve on a large scale, but we can as individuals heed the prophet's call for brotherhood.

Will a man rob God?
Yet you have robbed Me!
But you say, "In what way have we robbed You?"
In tithes and offerings. (Malachi 3: 8-9)

Rob God? It is such an unexpected question, and calls for an unequivocal answer, "Of course not! God is beyond the capacity to be robbed. But when we ponder the question we have to concede that yes, God can be robbed — robbed of what is his. And not only in tithes and offerings. When our gifts are not used to bless others, or when our time is spent in selfish pursuits we are robbing God. We can rob God when we make no effort to nurture our children in the way of the Lord. Malachi uses this charge to assure the people that if they are generous they will be richly blessed. If they give abundantly God will open the windows of heaven and bless them beyond their ability to receive. It is this kind of conviction that led our Lord to say, "It is more blessed to give than to receive" (Acts 20:35). But do we believe it?

Those who feared the Lord spoke with one another,
And the Lord listened and heard them;
So a book of remembrance was opened before Him
For those who fear the Lord
And for those who meditate on His name. (Malachi 4:16)

In captivity for decades and with their holy city and temple in ruins the Hebrews cried out, "By the rivers of Babylon we sat down and wept when we remembered Zion," and went on to moan, "How can we sing the songs of Zion in a foreign land?" (Psalm 137) Away from their sacrificial system they turned to a more inward and spiritual religion — prayer meditation, study of Torah, mutual edification. This led to the rise of the synagogue, which was a stepping stone between the temple and the church. For the more devout this continued in post-exilic Jerusalem. This passage reflects their mutual edification, which in the modern church has given way to the one-man minister/pastor, which makes the assembled church an audience. Our home Bible studies come nearer capturing the scene described here by Malachi.

To those who fear My name the Sun of Righteousness shall arise
With healing in His wings.

Notice that it is the Sun of Righteousness, not Son, and yet the context indicates that it refers to a Person who has "healing in His wings." Alexander Campbell often addressed this text in reference to what he called dispensations of light (revelation) — Patriarchal (starlight), Mosaic (moonlight), Christian (sunlight), with each dispensation bringing a greater measure of light. This makes Malachi a prophet of the coming Messiah, Jesus being the Sun of Righteousness, And notice that those who are healed by the new light are likened to calves freed from their stalls, happy and free.

Behold, I will send you Elijah the prophet
Before the coming of the great and dreadful day of the Lord. (Malachi 4:5)

Malachi, the Lord's messenger, not only foretells the coming of the Messiah, but of Elijah, his forerunner. This is referred to in Matthew 11:14 and applied to John the Baptist.

Article written by Leroy Garrett