Making New Year's Resolutions

Two phrases stand out in the book of Haggai. The first calls the people of Israel to honest self-examination. The temple had remained unbuilt for sixteen years, and their familiar excuse—“The time has not yet come to rebuild the house of the Lord”—was wearing thin. “Consider your ways,” Haggai declares. The judgment of God surrounded them, if only they were willing to see it.

The second phrase—“Consider from this day onward”—invites them to move from examination, to repentance, to intentional change. Following this progression, Haggai offers enduring wisdom for the way we think about New Year’s resolutions.

1. Let Your Resolutions Be Biblically Informed

Make resolutions that move you toward greater obedience. God’s Word has a way of exposing the places where we fall short and clarifying the path forward. Listen carefully to what it says, even when it confronts you.

2. Make Repentance the First Step Toward New Obedience

Repentance allows the past to truly become the past. But repentance is not the final step. Do not waste time wallowing in remorse or shame. Turn instead in a new direction. Repentance clears the ground so that obedience can grow.

3. Anchor Your Resolutions in the Promises of God

What has God promised? Forgiveness. Peace. Security. Hope. In the New Testament, we are also given the promise of the Holy Spirit—His active presence and power enabling new direction, new strength, and lasting change. “Consider from this day onward.”

After the preaching of Haggai, the temple was rebuilt in five years. God’s Word, received with repentance and obedience, brought renewal where there had been long delay.

So consider your ways. And then, consider from this day onward.

 

The Intervention of the Word of God

 

The word of Haggai stands at the center of the story of the second temple. The entrance of the prophetic word is the pivot point of the narrative. Everything changes at that moment. The people respond in obedience and resume the work of rebuilding. God’s message, delivered through His prophet, becomes both correction and encouragement, moving the hearts of the people from repentance to obedience and from discouragement to renewed vision.

Haggai’s message unfolds in two distinct phases. First comes the command: “Consider your ways.” It is an invitation to moral reflection—to examine their circumstances and honestly reckon with the consequences of their disobedience. Then comes a second pair of calls to consider: “Consider from this day onward.” What grace and mercy are contained in those words. The message moves from judgment to hope, from rebuke to promise.

God’s encouragement takes concrete form.

“Fear not.”
Fear had been the original distraction that brought the work on the temple to a halt. Now God redirects their focus. When He is restored to the center of their lives and worship, fear no longer governs their decisions.

“In this place I will give peace.”
The Jews had been threatened with conflict over the rebuilding of the temple by the people of the land. God responds not with escalation, but with assurance. He promises peace in the very place of tension. The sovereign care of God transforms their outlook.

“From this day onward I will bless you.”
No more wages disappearing like money in a bag with holes. No more clothing that fails to warm. Blessing replaces barrenness. Restored fellowship with God brings not only security and peace, but abundance. What they reap will now far exceed what they sow.

The Word of God—and our response to it—is always the turning point. Repentance is never the end; it is the beginning. It opens the way to renewed hope, renewed vision, and renewed promise.

“Consider from this day onward.”

Consider Your Ways

 

Twice the prophet Haggai tells the Jews to “consider your ways.” He calls them to look around, examine their circumstances, and honestly read the consequences that have flowed from their actions. Their situation was not mysterious. If they were willing to reflect, at least three realities would have been evident.

The Law of Diminishing Returns

Haggai points to several areas of life where the Jews were already experiencing God’s judgment. Because worship had not been restored to its central place in the community, loss had become a defining feature of their labor. They sowed much but reaped little. They ate and drank, but were never satisfied. Their clothing failed to keep them warm. They worked hard, yet their wages slipped through their fingers—like money placed in a bag with holes.

Haggai describes their experience as a drought. Everything dries up, and whatever remains is blown away. The judgment was not sudden, but it was unmistakable. Over time, the blessing of God had leaked away. This is the law of diminishing returns: much effort, little fruit.

The Law of Misplaced Priorities

The Jews had stopped building God’s temple because of opposition from the people of the land. In response, they turned their attention to tasks they could accomplish. They built their own homes, secured their financial well-being, and even constructed houses adorned with paneled walls. Gradually, they came to believe their own justification: “The time has not yet come to rebuild the house of the Lord.”

But opposition is not an excuse for disordered affections. Instead of pressing forward toward the primary goal, they devoted themselves to secondary concerns—wealth, leisure, relationships, and security. These are good gifts, but never when they displace worship. Good things, when elevated to ultimate things, become idols. Haggai calls them to reorder their loves and to give God once again His rightful place at the center.

The Law of Declining Expectations

When I place myself in the position of these Jews, I understand the temptation. If temple construction was impossible for the moment, it would seem reasonable to busy oneself with other responsibilities until circumstances changed. After all, they faced political, social, and physical opposition. Fear and discouragement were real.

The pain is understandable. But sixteen years is a long time.

Over time, discouragement lowered expectations. The dream faded. What once felt urgent became optional. Obedience was quietly postponed. And so God sent Haggai—not merely to comfort them, but to confront them.

Diminishing returns. Misplaced priorities. Declining expectations.

Can we see these same forces at work in our own spiritual lives? Haggai’s word to them is God’s word to us still:

“Consider your ways.”

Restoring the Centrality of Worship

 

Sixteen years were wasted.

The people had started well. They began rebuilding the temple, and the foundation was laid. But then the opposition came. The people of the land offered to help rebuild, and when they were rebuffed, they turned hostile. Fear followed. Discouragement set in. Threats were made.

The final blow came with a decree from Artaxerxes. After searching the records, it was determined that Jerusalem was a rebellious city, and the work was ordered to stop. The opposition came “with haste,” and “by force and power made them cease.”

That was sixteen years ago.

The temple project was never resumed. Opposition had led to distraction. The people told themselves the work would continue someday—but now was not the time. Other matters demanded attention: building their own homes, caring for their families, stabilizing their finances. And who could blame them? With pressure and resistance all around, shifting priorities felt reasonable.

It was at that moment that God sent a prophet.

Haggai confronted their misplaced priorities with piercing clarity. Twice he tells them to “consider your ways.” Why had they worked so hard and yet failed to prosper? Why did satisfaction elude them? The problem was not a lack of effort, but a lack of worship. God called them back to what had once been central—to the restoration of His house and the renewal of their first love.

The Word of God moved them to repentance.

Then Haggai calls them to “consider” two more times—but now with hope: “Consider from this day onward.” Repentance led to renewed obedience. The people began to build again. What sixteen years of delay could not accomplish, faithful obedience soon completed. Worship and sacrifice were restored in Israel.

The lesson is not hard to see.

It is easy for our priorities to shift. Distractions creep in, often under the guise of responsibility. Our affections become disordered. While our primary pleasure is meant to be found in God alone, secondary goods—work, money, family, comfort, even ministry—can quietly become idols.

And without noticing, time passes.

Do not let sixteen years slip by. Consider your ways. Restore the priority of worship. Place God again at the center, and let everything else find its proper place around Him.

Postmodernism and Biblical Interpretation

 

Culture seeps into every nook and cranny of our lives, shaping us in ways we often don’t notice. It even influences how we interpret Scripture. Postmodernism—with its pervasive skepticism and suspicion of truth-claims—produces some familiar postures in interpretation:

• “You only hold that view because you’re a Baptist.”

• “You say that because you were born into a patriarchal culture.”

• “Paul only wrote that because he was a misogynist.”

• “You believe that because you’re a fundamentalist.”

C. S. Lewis famously called this mistake Bulverism—the habit of “situating” a view instead of answering it. Bulverism assumes someone is wrong and then tries to explain why they are wrong, rather than demonstrating that they are wrong. It replaces argument with suspicion, psychology, and motive-assigning.

Here’s how Bulverism distorts biblical interpretation:

---

1. It replaces exegesis with motive-judging.

Instead of engaging the actual text, Bulverism says, “You only interpret the passage that way because you’re liberal,” or “because you’re conservative.” This conveniently avoids the hard work of genre, grammar, and context.
Our goal must be the author’s intent, not the interpreter’s psychology.

---

2. It undermines the authority of Scripture.

Bulverism assumes the biblical authors held wrong motives or cultural biases, then dismisses their arguments on that basis alone.
But biblical authority rests in the text, not in speculative reconstructions of the authors’ subconscious motives.
The question is always: Does the argument hold, and is it consistent with the rest of Scripture?

---

3. It poisons the well between Christians.

Labeling someone’s interpretation as “Calvinist,” “Baptist,” or “fundamentalist” as a way of dismissing it frames disagreement as a moral or psychological defect. This blocks the humility and charity essential for good interpretation.

---

4. It avoids the hard work of exegesis.

Interpreting Scripture can be difficult. Bulverism removes the need to defend your reading with textual evidence. Why wrestle with counterarguments when you can simply dismiss the critic?

---

5. It fosters confirmation bias.

Bulverism encourages us to find what we want to find. When motive-assigning replaces argument, interpretations are never tested—against the text, against opposing readings, or against our own potential misreading.

---

6. It violates biblical justice.

Bulverism is, at its heart, judging without evidence. Scripture warns us against:

• judging motives (1 Cor. 4:5),

• bearing false witness (Ex. 20:16),

• showing partiality (Deut. 1:17), and

• engaging in foolish, unprofitable disputes (2 Tim. 2:23).

---

In a postmodern world saturated with suspicion, Christians must resist Bulverism and return to the patient, humble work of exegesis. God’s Word deserves nothing less. If we seek the author’s intent with integrity, we will not only interpret Scripture more faithfully—we will treat one another more justly.

 

The Sons of Issachar

“Of Issachar, men who had understanding of the times, to know what Israel ought to do…”
— 1 Chronicles 12:32

The times were changing in Israel. Saul and Jonathan had fallen in battle. David—already anointed by Samuel—was now gathering momentum as God’s chosen king. The elders of Israel were making their way to Hebron to pledge loyalty to him. Tribe by tribe, the mighty men were assembling around David.

Among them were the sons of Issachar, men who recognized in the shifting events the sovereign movement of God. They saw David’s divine anointing, his rising influence, and the loyalty of the fighting men as signs of the Lord’s direction. These clues told them what Israel ought to do: acknowledge David as king.

In our own day, we desperately need believers with this same discernment—men who can read the times. They must know the Word of God deeply and recognize the fingerprints of His providence in the circumstances of our nation. And they must understand how we should respond, both individually and corporately.

Holiness, wisdom, and discretion are essential. But how do we learn to read the times with Issachar-like clarity?

---

1. Know Our History

Patrick Henry once said he knew no better way to judge the future than by the past. Those who ignore history lose the ability to understand the present.

2. Know the Histories Told in God’s Word

Scripture not only reveals God’s character—it shows us His ways. The patterns of His dealings with humanity repeat through the ages. The more deeply we know biblical history, the more easily we recognize those patterns around us.

3. Walk in Repentance and Faith

A humble, repentant heart is tuned to hear the Spirit’s voice in God’s Word. Faith clears the fog of pride and self-interest, allowing us to perceive God’s movements with greater clarity.

4. Practice Obedience

Obedience to Scripture sharpens discernment. Each step of faithful obedience prepares us to understand God’s ways the next time He speaks or moves.

---

May God raise up men and women of wisdom and discernment in our generation.
The church needs leaders who understand the times and know what God’s people ought to do.

The Royal Psalms: 10 Key Take-aways

 

               In our survey of the royal psalms, we tried to look at them from three perspectives:  What they meant at a time to David and his sons as kings in Israel, what they mean to us as we try to use our leadership and influence in the wider culture (Salt and Light), and finally, Jesus is the ultimate fulfillment of all that we surveyed.  He is King of kings and Lord of lords and He is both our refuge and deliverer.

               Let’s review the lessons we learned as we looked at the following psalms:

Psalm 101

1.       Influence begins with character.

2.      We must choose carefully those counselors to whom we listen.

Psalm 18

3.      The intervention of God on behalf of His people is extraordinary.

Psalm 20-21

4.       The people have a responsibility to pray for their leaders, the people who have influence in our culture.  We pray for-

a.      Justice

b.      Protection

c.      Provision of abundance

5.      God answers prayer in an extraordinary way.

Psalm 2

6.       God’s purposes will never and can never be thwarted.

7.      If you find your decisions on the wrong side of a Sovereign God, kiss the Son.

Psalm 110

8.       Christ is both priest and King.  What a cause for rejoicing!

Psalm 72

9.       Use your influence for justice, provision, and expanding God’s glory over the nations.

Psalm 144

10.    God is the efficient cause of all our victories.  He trains us to be His instruments (the instrumental cause) of that victory.

The Glory of Young Men is Their Strength

"The glory of young men is their strength, gray hair the splendor of the old."
(Proverbs 20:29)

How are the sexes to be distinguished? Some argue they shouldn't be — that each individual stands on their own as self-sufficient and unique. It’s true that both men and women share equally in bearing the image of God. Together, we are called to take dominion over God’s creation.

But gender is not merely incidental or interchangeable. Ask the Olympic boxer who stepped out of the ring after facing a transgender opponent: “I’ve never been hit that hard in my life.” At the very least, one defining characteristic of manhood is physical strength. Men have, on average, ten times the testosterone of women. This biological reality has a purpose — and it's not arbitrary. It’s rooted in the dominion mandate (Genesis 1:26–28).

Men are built to protect and defend, to labor and build, to take responsibility for those under their care. But this strength isn’t given for selfish purposes — it’s a stewardship. Strength is not just a gift; it’s a charge.

"I am writing to you, young men, because you are strong, and the word of God abides in you, and you have overcome the evil one."
(1 John 2:14)

Young men must learn to harness their strength with wisdom. Physical power alone is not enough — it must be governed by the Word of God, rooted in what is good, right, and true. One writer helpfully defined manhood as “the glad assumption of sacrificial responsibility for the sake of those under a man's care, for the glory of God.”

This is the lesson King Lemuel’s mother taught him. A man can waste his strength, as Samson did, on lust and promiscuity — a path that leads to destruction and disqualified leadership. He can squander his strength on self-indulgence, on strong drink, which distorts judgment and breaks trust with those who depend on him.

But there is another way: strength can be invested. A man can stand up for the rights of the poor and afflicted. He can speak for those who cannot speak for themselves. He can channel his power in service of others — not to dominate, but to bless.

God is glorified when a man uses his strength for the very purpose He gave it: to protect, to provide, to lead, and to love with courage and conviction.

      

Boaz and The Art of Personal Management (Ruth 2)

        Chapter One of the Book of Ruth saw the testimony of Naomi and her bitterness at the circumstances of her life.  God’s providence had been of no comfort to her.  When Boaz enters the picture at the time of the Barley harvest, the mood shifts.  Naomi is able to see more of the goodness of God.  She is able to find hope again in her circumstances.  What was it about the words and actions of Boaz that made the difference?

        If we wrote a book based on his actions, we might call it  “The Art of Personal Management.”  What would Boaz teach us?

1.       1.  Develop a culture of blessing with words.  The opening words of Boaz to his workers “The Lord bless you” and their equivalent response was more than formality.  It expresses their mutual respect and care for each other. 

2.       2.   Show interest and concern for those under your care.  When Boaz inquires after the stranger in his field, the foreman offers more detail because he knows Boaz will have listening ears.  Nabal, at the time of sheep-shearing, was never this approachable or this interested in the welfare of others.  Ruth and her plight have caught the interest of the foreman and he shares that information with Boaz because he knows that Boaz will do something.

3.       3.  Be generous in ways that honor the image of God in man.  Gleaning provides work and profit for the poor.  Boaz respects the need for work.  But, he tells his men to drop stalks of grain along the way on purpose.  Ruth’s work will now be exceptionally profitable.  Her hard work from morning until dusk will be rewarded with his generosity.

4.       4.  Assign roles and tasks to those in your employ that are meaningful and will help to get the work done in a timely manner.  Boaz must organize the harvest to get done in time for the wheat harvest.  He has young men for harvesting and bringing water for the workers.  He also has young women in the fields gathering grain.  He also has a foreman, managing the affairs of the harvest in the field.  Everyone works with skill toward one end.

5.       5.  Allow those under your care to be generous and honoring as well.  The young men can now be as generous as they choose to be toward Ruth.  We can imagine that some drop more and some drop less.  The workers are actively involved in the generosity of Boaz.

6.       6.  Touch the lives of others in such a way that when they leave your presence, they bless your name (and praise God).  The abundant fruit from gleaning and the countenance of Ruth are enough to change the bitterness of Naomi.  The actions of Boaz lift the chin of Naomi so that she can see the blessing of God as well.

7.       7.  For Boaz, His vocation and his faith were wed.  We are not meant to compartmentalize our faith.  All of our lives are lived before God’s face.  We give account for our worship.  We give account for our work lives.  God is to be glorified in every area of our lives.  In doing so, in both subtle and obvious ways, we mirror God’s glory.

 

Talking to Ruth: Finding Covenant Faithfulness in a Foreigner (Ruth 1)

          As much as the dialogue of Ruth One expresses the bitter circumstances of two widows, Ruth’s words represent commitment to Naomi in the face of uncertainty and continuing poverty.  Listen to her faithfulness:

·       *Do not urge me to leave you or return from following you.

·       *Where you go, I will go.

·       *Where you lodge, I will lodge

·       *Your people will be my people

·       *Your God will be my God

·       *Where you die, I will die and there will I be buried.

·       *Ruth even adds an oath to the end of her commitments:  “May the Lord do so to me and more also if anything but death parts me from you.”

Naomi sees herself as a victim under the stern sovereignty of God.  Ruth’s words are commitments and choices she is making underneath the providence of God.  She is not a victim.  What could we say to encourage Ruth?

1.        1.  Thank you for your “hesed”- your loyal love and faithfulness for Naomi.  Bitterness can isolate and you would not let her push you away.

2.       2.  Thank you for looking hardship in the face and accepting it.  The plight of two widows in the ancient world is severe and you accepted your own situation and then took on the care of Naomi as well.

3.       3.  Thank you for your wholesale commitment to Israel and to Israel’s God.  Yours is the freedom and joy of Peter:  “Lord, we have left everything to follow you.”

4.       4.  Welcome home.

Talking to Naomi: How to Deal with Bitterness (Ruth1)

         So much of the vitality and intimacy we feel as we read the Book of Ruth is communicated through the dialogue.  When Naomi tries to convince her daughters-in-law to return to their families, you hear her agony- “It is exceedingly bitter to me for your sake that the hand of the Lord has gone out against me.”  The words of Naomi show that she has been backed into a spiritual corner.  The circumstances of her life, difficult as they are, have made her bitter.  Listen to her words:

·           “Call me Mara” (her name means “pleasant” but she prefers “bitter” because of her resent experience.

·             “The Lord has dealt very bitterly with me”

·               “I went away full and the Lord has brought me back empty.”  All of her phrases show her being acted upon from the outside- the object and victim of God’s providence.  Only here do we have Naomi as the subject of her sentence- she describes her husband and children as fullness before the calamity.

·           “The Lord has testified against me.”  To her it seems a friend has betrayed her in court.

·           “The Almighty has brought calamity on me.”

Notice that the text never blames Naomi or makes her circumstances the consequences of sin.  She is left without explanation for her distress.  What could we say to encourage her?

1.        1.  Thank you for your faithfulness.  In your bitterness, you have never denied your Lord.  Chemosh has never been an option.

2.       2.  You have been a witness.  Ruth is watching, learning, trusting.  It is amazing after all you have been through that Ruth says “Your God will be my God.”

3.       3.  Your return will be your salvation.  In returning and rest will you be saved, in quietness and confidence will be your strength.  (See Isaiah 30:15)