Truth Magazine

By Mike Willis

And when the people complained, it displeased the Lord: and the Lord heard it; and his anger was kindled; and the fire of the Lord burnt among them, and consumed them that were in the uttermost parts of the camp.  And the people cried unto Moses; and when Moses prayed unto the Lord, the fire was quenched. And he called the name of the place Taberah: because the fire of the Lord burnt among them  (Num. 11:1-3).

The divine record of the wilderness wanderings of Israel, like all of the Old Testament record, has been recorded for our admonition and learn- ing. Paul said,“For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope” (Rom. 15:4). “Now these things were our examples, to the intent we should not lust after evil things, as they also lusted” (1

Cor. 10:6). Among the incidents that inspiration records is the incident at Taberah when the children of Israel complained against the Lord.

The Historical Record

Taberah is the first stop of the children of Israel following their departure from Mt. Sinai. The journey from Egypt to Mt. Sinai took ap- proximately three months (Exod. 19:1). Israel departed from Sinai eleven months later (Num. 10:10-13). Having been to Sinai, I have some appre- ciation for what the terrain was through which they traveled. The area is mountainous with barren rock, little moisture and pasture. Walking through such country would be laborious and wearisome. Perhaps their muscles ached from the journey in the blazing hot sun, after having been settled in one location for nearly a year. And, there was nothing forcing them to move, as had been the case when they left Egypt.

For whatever reason (Scripture does not tell us why), the Israelites started complaining. The text says, “and the Lord heard it; and his anger was kindled” (Num. 11:1). Consequently, the Lord sent fire that consumed those in the outer perimeters of the camp. When Moses interceded for the people, the Lord heard his prayer and quenced the fire. The place was called Taberah. The word taberah is derived from the verb ba‘ar, “to burn, consume.” The noun Tab‘erah, means “a burning.”

The Sin of Complaining

The word “complained” is translated from ‘anan, derived from the Chaldee word that means “to be grieved, to be sad, to mourn.”The word only occurs in the Hithpolel which signifies “to show oneself sad”; hence, “to complain, to murmur” and, as used in Numbers 11:1 “with the no- tion of impiety” (Gesenius 72). Let’s consider the following truths about complaining:

1. Complaining stems from a dissatisfied spirit, which displeases God. One who complains thinks that he de- serves better from God than he is receiving. How could such ever be true of sinful men? The deserved punish- ment of sin is eternal damnation in hell; what has any of us experienced on earth that compares to the deserved punishment of hell.

Man is an unusual creature. When good befalls him, he generally thinks that it is deserved. How rare it is to hear anyone say, “I don’t deserve this good fortune that has come to me.” However, any perceived evil that befalls him is undeserved and he usually complains about his misfortune at the hand of God.

This dissatisfied spirit cannot (a) be content with the state in which he is (Phil. 4:11); (b) be thankful (Col. 3:15). One has said, “In the City of Happiness, Complaining Avenue and Thanksgiving Lane are miles apart, so that you cannot live on both streets at the same time” (Wendell Winkler, Heart Disease and Their Cure 26). G. Wagner wrote,

Now, we must all feel that right-down murmuring is very sinful, and in its worst forms most Christians overcome it; but not so complaining, for this seems to many to be scarcely wrong, and it often grows on them so gradu- ally that they are seldom conscious of it. The causes of complaint are manifold. Little difficulties in our circum- stances — little acts of selfishness in our neighbours; but complaining is most of all a danger with persons who have weak health — for weakness of body often produces depression of spirits — and this is the soil in which a complaining spirit takes deepest root. Then, too, it often grows into a habit; a tinge of discontent settles on the countenance, and the voice assumes the tone of complaint. And though this, like most habits, soon becomes unconscious, yet it is not the less mischievous on that account. It is mischievous to our own souls, for it damps the work of the Spirit of God in our hearts, and enfeebles the spiritual life. It is mischievous in its ef- fects upon others; for when Christians complain it gives the world altogether wrong impressions of the strength and consolation which the love of Christ affords, and it frequently generates the same spirit; one complains, and another, having the same or other causes of complaint, sees no reason why he should not complain too (The Biblical Illustrator: Numbers II:94).

Even pagan authors recognized the sickness that is in the soul of the man who constantly complains.Aristotle wrote,

If, as we have said, the activities determine a man’s life, no supremely happy man can ever become miserable, for he will never do what is hateful and base. For in our opinion, the man who is truly good and wise will bear with dignity whatever fortune may bring, and will always act as nobly as circumstances permit, just as a good general makes the most strategic use of the troops at his disposal, and a good shoemaker makes the best shoe he can from the leather available, and so on with experts in all fields (Nicomachean Ethics I:2 [p. 26]).

How dare us to reflect on God’s goodness toward us by complaining about his daily provisions for us! This borders on slandering God. Instead, we should be thank- ful for his gracious gifts.

2. Complaining is self-destructive. Certainly one can recognize that complaining does no harm to God. How- ever, it does something to man’s spirit. It creates the feeling of being “victimized” by God or one’s fellowman. It creates a “feel sorry for me” spirit that discourages human activity to change one’s plight. It destroys one’s ability to look at the circumstances of one’s life as a means of searching for what good God might create from those circumstances. Think of how the miseries that Joseph experienced were used in God’s providence to effect the preservation of Israel from a famine and from the even greater danger of being influenced by the pagan influences of the Canaanites. In Egypt, the Israelites were segregated because they were shepherds, thus allowing them to develop as a nation with a lesser danger of being absorbed by a pagan culture. God used Joseph’s suffer- ings to accomplish a greater good for his people.

The story is told of Caesar throwing a banquet for his noble friends. On the day of the banquet, rain poured down. He was so displeased and enraged that he com- manded his soldiers to shoot up their arrows to Jupiter, their chief god, because of his sending the foul weather. The arrows fell far short of heaven, but when they came back down, they injured many of his soldiers. Indeed, complaining is similar to firing arrows at heaven! It falls back on us to injure us!

3. Complaining damages others. Many a church has been restrained in what it can do because of several carping complainers who discourage others from fully participating in the work of the Lord. Complainers rob the church and the home of its joy. Why should visitors want to be part of a congregation that has no joy? The dour mood that settles over the congregation is destruc- tive and, for that reason, such complainers need to be addressed.

God Hears Our Complaining

The text significantly states about the complainers at Taberah, “the Lord heard it.” Our omniscient God is fully aware of our complaining and is just as displeased by it now as he was then. “His anger was kindled” against those complainers. To show his displeasure, he sent fire in the camp. What would happen in our homes, cities, and churches if God sent fire when we complain?

Conclusion

There are times when men have legitimate complaints. The word “complain” occurs more frequently in the book of Job than other books, but who can doubt that Job had reason to complain. In his grief, he took his complaints to God, not merely to others. His complaining was not destructive, but an appeal to God for understanding. In the same manner Moses took his complaints to God when the children of Israel complained when they had nothing to eat but manna (Num. 11:11). To think that one can bear all of life’s burdens without facing disappointment and discouragement is unrealistic. To allow the evils of life to make one ungrateful, bitter, and resentful is something else. When this happens, one becomes guilty of sinful complaining.

By Lewis Willis

Several Greek words are translated“compassion.”Note the words and their definitions: Oikteiro — “to have pity, a feeling of distress through the ills of others”; splanchnizomai — “to be moved with compassion;” sumpatheo — “to suffer with another . . . to be affected similarly (sym- pathy) . . . be touched with;” and eleeo — “to have mercy . . . to show kindness, by beneficence, or assistance” (Vine 218).

Compassion signifies a feeling within the heart for others because of their suffering and trouble. It promotes or produces action. The action is an expression of kindness and/or assistance to the suffering. Note that compassion, if there is no action, is empty and useless.

T h e  p e r fe c t  a n d  a b s o l u t e expression of compassion is naturally found in God. Paul wrote, “For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion” (Rom. 9:15). Also, many passages affirm the compassion of Christ: “But when he saw the multitudes, he was moved with compassion on them, because they fainted, and were scattered abroad, as sheep having no shepherd”(Matt. 9:36). (See also Matt. 14:14; 15:32; 20:34.) When the prodigal son returned it was said of his father, “And he arose, and came to his father. But when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him” (Luke 15:20). Of course, God is represented by the Father in that parable.

It would be expected, I suppose, that the same spirit of compassion would be required of God’s children. Consider: “Be kindly affectioned one to another with brotherly love; in honour preferring one another” (Rom. 12:10); “And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ’s sake hath forgiven you” (Eph. 4:32); and “Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering” (Col. 3:12). Obviously, we are not what we are supposed to be unless we are kind, tenderhearted, and merciful to those who are in need.

To say that compassion is needed to d ay i s a n understatement. This is true of both Christians and non- Christians. It would be hard to think of a time when more people have been in more distress than they are today. I can recall all of my life hearing older people talk about the Depression. What they had in mind was the trouble and hardship of the time.

The nature of human suffering today may be dif- ferent than those days but it is just as real. People are sick; they recognize their weakness in body and spirit in dealing with their hardships; they are so concerned about what might happen that they cannot even sleep; the innocent party in a divorce is left in anger, loneliness and heartache; and death leaves many with absolute hopelessness, loss and despair. These need compassion! Their circumstances demand our action. Furthermore, the teaching of God’s Word places us under obligation to act regarding their needs.

There are too few people who seem to care when these times of trouble come. Unless we have experienced some of these situations ourselves, we may find that we do not understand the feelings of the distressed, or do not understand what to do and how to do it in our efforts to offer our support.

Many, not knowing what to say, say nothing. Others, seem to say but do nothing. People sometimes say, “Call me if I can help.” Perhaps they mean every word of it. But those in distress, not wishing to be a burden, do not feel comfortable in active — in an effort to help. By setting a definite time, we prove our offer to help is genuine.

Also, a telephone call received unexpectedly is espe- cially appreciated. Select that time when you think the person might need to hear from a friend, as in the evening or on holidays when no one is around. A card says I care. It affords an opportunity to say to the troubled there is someone who cares. Our visits give them an opportunity to express their frustrations, fears, sadness, and loneli- ness. These visits break the monotony of dreary days. And, of course, these need the power of prayer to help them through their time of despair. And they need to know that you are praying for them.

If we do what we know we are obligated to do — which is really what we want to do — it will require some of our time. Aren’t our friends and brethren worth some of our time? It will require using some energy, even at the end of our own tiresome duties, but they are worth that too. We will have to use our several abilities to find that special way to help, or that special word that will comfort, but that’s a small price to pay for the benefit it brings to others. We will have to keep our eyes open to see those who are in need, and to see the opportunities we have to serve others. That’s what being a Christian requires of us. But we do it, not out of obligation, but because we care!

Look about you, brother or sister. Is there a family member, a fellow Christian, a friend or a neighbor in need of help? Don’t wait for someone else to act. Filled with compassion, get up and do something to help them! Yes, they will appreciate it. But, you will also profit from doing as you should.

I submit this article in hopes that it will encourage discussion as well as stir some thoughts concerning this statement made by our Lord moments before his death on the cross. Perhaps we have all heard men stand before a group and, taking the statement at face-value, declare that the Son was indeed forsaken by the Father. In explaining why such was the case, these men end up drawing conclu- sions that are heavily Calvinistic in their implications. Perhaps the answer to our Lord’s question lies in the senti- ments expressed beyond the first verse of Psalm 22, from which the statement is taken.

The concern over the explanation of this statement was heightened when I listened to a tape of a sermon presented by a gospel preacher detailing what Jesus suffered while on the cross. In reading Tom Roberts’ book, Neo-Calvinism in the Church of Christ, the names mentioned and statements quoted were of men who are foreign to my acquaintance. But as I listened to this man’s sermon, a man I am ac- quainted with, I was alarmed by the familiar ring his words had with those brother Roberts’ had quoted. What seemed like useful information of some distant threat had already made its way in among those that I know. My fear was, did they know it? Do brethren detect the Calvinistic language when it is presented in its subtle forms? The brother who expressed these thoughts was very courteous in our discus- sion of them, and he is far from being the only one among those we respect to hold such a view. However, I do feel that brethren need to be familiar with the language that is being used, and consider its implications. Those using such language also need to be aware of its implications.

The general thought among some brethren seems to be that what Christ suffered while on the cross was a spiritual separation from the Father. The death that Jesus “tasted for everyone” (Heb. 2:9), was spiritual death. The language, at times, even has Christ agonizing in the Garden over the realization that he is about to come into contact with the ugliness of sin; for the first time deity is about to be sepa- rated from deity, and that which is light is about to take on darkness. It has been reasoned from Isaiah’s statement, “He was numbered with the transgressors” (Isa. 53:12; Luke 22:37), that in that the word, transgressor, as found in Luke 22:37, is the same word that is translated in other places, imputed, that our transgressions were imputed to Christ. (The Calvinist then redefines impute to mean transfer and thus transfers our sins to Christ.)

Brethren, the words may indeed be the same, but to view Jesus as a transgressor in that he was treated as such is a far cry from viewing Jesus as a transgressor because he was guilty of such; namely, our transgressions. Do others realize that this is what they are saying when they conclude that there was a spiritual separation between the Son and the Father due to his taking on our sins? Can these not see the difference between Jesus bearing the guilt of the world’s sin and his bearing the punishment of the world’s sin? Or is this is a trivial distinction that matters little? Is it Calvin-phobia, or a shift in thinking that needs to be addressed?

Why did Jesus ask, “Why have You forsaken Me?” Was something now happening that he was unaware of? If the predetermined plan was for the Son to take on himself the guilt of the world’s sin, thus separating himself from the Father (Isa. 59:1-2), would not Christ have known this? Why at the moment of its occurrence would Jesus ask, “Why is this happening?” Would not the One who was with the Father when the plan of redemption was being formed know that this separation from the Father was a necessary consequence of his taking on the guilt of the world’s sin? Our Lord was not delusional, nor was he suddenly in the dark as to what was happening as he paid the price for our sins. Nor was there any spiritual separation that took place that involved the Father turning his back on his Son. Following this statement by our Lord, as he quoted from Psalm 22, he says with complete confidence, “Father, into Your hands I commit My spirit.”

If our Lord was not forsaken, and was not delusional, why the statement from Psalm 22:1? Consider the Psalm itself, the sentiment of which is far from expressing feelings of desertion by God. The first verse is similar to lines found elsewhere in the Psalms, some of which acknowledge the thought that, “I may look forsaken” (Ps. 3:1-4), but the Psalmist knows that is far from the case. Psalm 13 begins in similar fashion, but like Psalm 22, it proceeds to express absolute trust and confidence in God’s deliverance. Indeed, our Lord did look forsaken as he hung on the cross, but if Psalm 22 expresses his feelings, then we have one declaring that same trust and confidence in God’s deliverance. And beyond the intimacy felt that would have our Lord saying, “You have answered Me” (Ps. 22:21), the psalm builds to a beautiful crescendo as it declares the praise and glory that will be given to God as a result of this monumental event. “It will be recounted to the Lord to the next generation. They will come and declare His righteousness to a people who will be born, that He has done this” (Ps. 22:30b-31).

Another thought to consider is one that I heard expressed by brother Dale Smelser, who pondered the impact that might be had on the religious leaders who stood there mocking our Lord, as they heard that line from Psalm 22. These would have been familiar with the remaining words of the psalm, so what might they have thought as they stood there and called to mind almost word for word from the psalm some of the things that were being said to our Lord (v. 8, and Matt. 27:43)? What might they have thought as they recalled, “They pierced My hands and feet . . . They divide My garments among them, and for My clothing they cast lots” (vv.16b, 18)? Might these have stopped to consider, “This is it; it is happening right before our eyes”? That some of these standing by did recognize the psalm as a call for deliverance, not of despair, can be seen in their response to our Lord’s words: “Let us see if Elijah will come to save Him” (Matt 27:49). Deliverance did come, but not as they expected.

Sure, it would have made things easier if our Lord had quoted a different line from Psalm 22, but let us give serious thought to the explanations that we give to this passage. To conclude that Jesus was forsaken, one must also consider the consequences of such reasoning and the Calvinistic implications. To take the Psalm as a whole, however, is to read the words of one who knew and trusted in his Father, one into whose hands he could commit his spirit. Psalm 22 is a psalm of deliverance and salvation, not of despera- tion. In speaking that first line, our Lord expressed the full body of that psalm with all of its words of hope and future blessings to come, because, “He has done this.”

The “St. John Bible”

According to the NBC news on television, October 12, 1999, the first hand-written Bible since the days of early manuscripts will make its debut in the year 2000. It is called the St. John’s Bible.

Mr. Matt Lauer, interviewing the author of the new work, commented that it would be a “multi-cultural” Bible, that in it “women will be given prominence,” and that also science would be featured. On page one of Matthew, the geneal- ogy from Abraham to Jesus is given “through both Isaac and Ishmael.” (Ishmael’s name is even written in Arabic letters, not in Hebrew, we’re told, since he wasn’t a Jew).

This is a classic example of making the Bible to be what we want it to be, rather than letting the Bible make us what God wants us to be! It is a play thing with the unbelievers who play the role of God in producing a “Bible” that will reflect what they want to believe and how they want to live. The producers of this work, along with all who will buy it because of what it represents, will be spending great sums of money for their toy, while refusing to heed what God has revealed in the inspired Scriptures.

The work has certainly been misnamed, if the “John” of the title has reference to the apostle John. The apostle John exposes such “false prophets who are gone out into the world” (1 John 4:1). It would more appropriately be named “St. Scoffer’s Bible” or “The Humanistic Version.”

Jean’s Day

According to a televised CBS news report, August 30, 1999, a privately owned Lutheran High School in Michi- gan demonstrated how it deals with teen violence: a strict dress code! Girls wear modest dresses; boys wear shirts and trousers — no jeans for either sex! One day out of the month both can wear jeans. The principal reported that it is on that day (Jean’s Day) that he sees more students in his office needing disciplinary action or lecturing. “You act according to your dress.” Additional restrictions presented in the dress code were these: no pierced ears on the boys, no bright nail polish on the girls, no shorts on either sex.

No comment needed! You can’t argue with a demonstration.