First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for all people, for kings and all who are in high positions, that we may lead a peaceful and quiet life, godly and dignified in every way. This is good, and it is pleasing in the sight of God our Savior, who desires all people to be saved and to come to the knowledge of the truth.

1 Timothy 2:1-4

One of the things Paul charged Timothy to straighten out at Ephesus (1:3, 18) was prayer. He urges that prayers of all kinds (“supplications, prayers, intercessions, and thanksgivings”) be made for all people, including those in “high positions.” The aim of such prayers is to enable Christians to “lead a peaceful and quiet life, godly and dignified in every way.” Our concern isn’t so much that we live a life free of trouble (2 Tim. 1:8; 3:12), but that we may be free to display the gospel to society.

We want to foster a good reputation among our neighbors, accurately reflecting God’s truth to them (1 Tim. 3:15). When we are “well thought of by outsiders” (3:7) we “give the adversary no occasion for slander” (5:14) so that the gospel “teaching may not be reviled.” (6:1)

How does praying for governing authorities help the church live out their faith in a public way? When the government does its job (cf. Rom. 13:1-7), it creates a peaceful and stable society as God intended. A peaceful environment creates a strong platform upon which Christians can gather for worship without fear of reprisal, raise their families according to God’s purpose and travel freely to proclaim the gospel “for all.” And the gospel is “for all people.” God is pleased when we pray for our nation’s leaders because he “desires all people to be saved and come to a knowledge of the truth.” Though the gospel can spread in adverse conditions (see the book of Acts), a stable society only further broadens its reach. More seed can be broadcast when Christians are free to sow in peace.

With the election over and the government preparing to transition, let’s list a few ways we can hone our prayers for those “in high positions.”

Supplications — A “supplication” is simply a request we make to God in prayer. Pray for a peaceful transition of power in January, avoiding a repeat of the 2021 tragedy. Pray that justice would be upheld at home and abroad and that leaders would avoid corruption and selfish ambition (Prov. 11:3). Pray that policies reflective of God’s will would be enacted. Pray that those in authority would avoid leading the nation into war. Pray that they promote laws that allow citizens to live free from violence and oppression, especially for those who are vulnerable (Psa. 82:3).

Intercessions — We may find ourselves having to “intercede” on behalf of our nation’s leaders. As Moses interceded for rebellious Israel (Ex. 32-34), we ought to pray for God’s mercy and patience when those “in high positions” commit crimes, promote unjust practices and are guilty of corruption and blasphemy. We know that “righteousness exalts a nation, but sin is a reproach to any people.” (Prov. 14:34) As students of God’s word, we understand that nations can become so corrupt they end up as unwitting agents of Satan (Rev. 13, 17-18). Once this happens, God is forced to execute his wrath and consign them to the graveyard of history. The fallen empires of Egypt, Assyria, Babylon and Rome serve as sober  reminders that our God “changes times and seasons; he removes kings and sets up kings” (Dan. 2:21a). He “rules the kingdom of men and gives it to whom he will” (Dan. 4:25b). Our leaders need our intercession.

Thanksgivings — We often fail to be as grateful as we ought because we focus only on the shortcomings of our nation. Earthly kingdoms, by their very nature, are fundamentally flawed but that doesn’t mean they are all bad. If only we would count our many blessings! America is a wonderful country for all its warts and scars. The freedom to vote on candidates and policies; the freedom to travel wherever and whenever we want; the wealth we enjoy in a free market economy (even despite high inflation at the moment); the relative peace we have experienced; the schools, hospitals, museums, restaurants and parks. The list is endless. And how do these freedoms and opportunities come to us? Certainly by God’s grace, but through the honest and sacrificial work of civil servants.

So let’s pray for our leaders. Pray for President Biden and Vice President Harris. Pray for their supporters that peace may prevail. Pray for President-Elect Trump who has many challenges ahead of him. Pray for all those “in high positions,” incoming and outgoing, that they may seek to do what is right. Most of all, let us continue to love our neighbors and our enemies and pray that all may come to a knowledge of the truth and be saved. This is good and pleasing to God.

Be sober-minded; be watchful. Your adversary the devil prowls around like a roaring lion, seeking someone to devour.

1 Peter 5:8

In January 1838, the then young Illinois lawyer Abraham Lincoln gave his Lyceum Address entitled “The Perpetuation of Our Political Institutions,” addressing the rising concerns over mob violence in the Union. Americans were taking the law into their own hands, often with deadly results. Just the year before, Elijah Lovejoy, the editor of an abolitionist newspaper, was lynched by a pro-slavery mob. In his speech, Lincoln warned about the dangers of lawlessness and argued that it threatened the very foundations of American democracy. He said that the endurance of the nation depended on each citizen’s reverence for the law. He argued that America’s greatest enemy came not from foreign powers but from within—from those who disregarded the law in favor of personal vengeance.

“Shall we expect some transatlantic military giant to step the ocean and crush us at a blow? Never! All the armies of Europe, Asia, and Africa combined, with all the treasure of the earth (our own excepted) in their military chest, with a Bonaparte for a commander, could not by force take a drink from the Ohio or make a track on the Blue Ridge in a trial of a thousand years. At what point then is the approach of danger to be expected? I answer, if it ever reach us it must spring up amongst us; it cannot come from abroad. If destruction be our lot we must ourselves be its author and finisher. As a nation of freemen we must live through all time or die by suicide.”

When we consider the current state of the Union, with our political divisiveness and lawlessness, Lincoln’s warning sounds prescient. But what is true politically, in this case, is also true spiritually. The church certainly faces pressure from the outside in the form of false teachers who insinuate themselves into the body (Jd. 4) and oppressors who attempt to trample the saints (Jn. 15:18-20; Mt. 5:10-12; Acts 5:40-41; 8:1-3; 2 Tim. 3:12; Heb. 10:32-34; 1 Pet. 4:12-16; Rev. 2:10, etc.), but often the most devious threats to Christian unity come from within the body itself.

The Corinthians faced all sorts of internal problems that weakened their unity and public witness. Paul appealed for them to “agree, and that there be no divisions among you, but that you be united in the same mind and the same judgment.” (1 Cor. 1:10) Paul labored for unity in Ephesus (Eph. 4:3-6), perhaps especially because he prophesied that some of the leadership would speak twisted things, “to draw away the disciples after them.” (Acts 20:30) The Galatian churches were in danger of consuming one another due to a lack of love (Gal. 5:15). The Christians James addressed were in danger of imploding due to attitudes of jealousy and selfish ambition (Jas. 3:16).

Threats to the church from within are by no means isolated and peculiar. They are widespread and common, as Scripture attests. Even a church as unified as Philippi saw hints of division, contained for the moment to a two individuals (Phil. 4:2-3). Our adversary can apply pressure from the outside and we must resist it, firm in our faith. But he is often happier to work from the inside.

Let’s consider some of the tactics of the enemy to forearm ourselves against threats to our unity. We will state four of them negatively:

1. Don’t marginalize what is central — We must fight the tendency to allow secondary things to crowd out primary things. Many important concerns vie for our attention in the church, but we must keep Christ as our foundation (Col. 2:6-7) and love as our greatest command (Jn. 13:34). If we do not abide in love, God does not abide in us (1 Jn. 4:16).
2. Don’t compromise what is lawful — In our quest to abide in love, we must also continue to abide in truth (Jn. 8:31; 2 Jn. 9). Truth cannot be upheld without love nor can love be expressed without the truth. Neither can be compromised for the sake of the other and remain. When we keep Christ’s commandments we are abiding in his love (Jn. 15:10).
3. Don’t complicate what is simple — We protect the simplicity of God’s design for the local church from human invention (Mt. 15:1ff) by carrying out God’s commands in the ways he authorizes in Scripture. Deviation from God’s design is presumptuous (1 Sam. 15:23). We demonstrate our faith and our appreciation to God by doing things according to the pattern he has laid out for us in his word (Rom. 6:15-18).
4. Don’t prioritize what is emotional — While emotions are important, they are often untrustworthy guides (Prov. 14:12). Our faith must be informed by what God says not by how we feel (1 Jn. 3:19-22). Often what God says and how we feel are opposed to one another. While we never want to violate our conscience (Rom. 14:23), our conscience can be misinformed (Acts 26:9). We must seek to further train our conscience by God’s word and continue to trust in that word over our feelings.

You could no doubt come up with more ways to defend against the enemy’s efforts to frustrate our unity. But if we hold God’s Son, his word and his love as our principle concerns, we remove much of the devil’s ammunition against us. God has sufficiently equipped his people (Eph. 4:16; 6:10ff). Are we willing to work to “maintain the unity of the Spirit in the bond of peace”? (Eph. 4:3)

1 The elder to the beloved Gaius, whom I love in truth. 2 Beloved, I pray that all may go well with you and that you may be in good health, as it goes well with your soul. 3 For I rejoiced greatly when the brothers came and testified to your truth, as indeed you are walking in the truth. 4 I have no greater joy than to hear that my children are walking in the truth. 5 Beloved, it is a faithful thing you do in all your efforts for these brothers, strangers as they are, 6 who testified to your love before the church. You will do well to send them on their journey in a manner worthy of God. 7 For they have gone out for the sake of the name, accepting nothing from the Gentiles. 8 Therefore we ought to support people like these, that we may be fellow workers for the truth.

3 John 1:1-8

The apostle John (“the elder”) was overjoyed that his “beloved Gaius” was “walking in the truth.” A band of traveling Christians (“the brothers” 3, 5) had witnessed Gaius’ “truth” (3) and “love” (6) firsthand in the hospitality they received from him. Hospitality was and is an important expression of the Christian faith (Rom. 12:13; Heb. 13:2; 1 Pet. 4:9). John encouraged Gaius to continue in this “faithful” work (6), lest Diotrephes bully him into changing his open door policy for traveling evangelists (9).

Not only are faithful Christian preachers to be received well when they arrive, they must also be refreshed and provided for. This is what John means by sending them onto the next stage of their journey “in manner worthy of Lord.” Ambassadors of Christ (2 Cor. 5:20) must be treated accordingly. John further stirs up Gaius’ love by telling him his hospitality is both a “faithful” thing and a “beautiful” thing (“you will do well” = literally, “you will do beautifully/excellently”).

John received such genuine delight in Gaius’ Christian conduct because of his fatherly affection for him — “I have no greater joy than to hear that my children are walking in the truth.” (4) What brings you the greatest joy?

What brings us joy telegraphs the values of our heart. For John, it was seeing the next generation of Christians coming along in faithfulness. It was seeing them “walking in the truth.” Parents are privileged to see this in their children. Just this week, Rachael and I slept in a bit and woke to the sounds of Simon and Nora doing their chores. As we descended the stairs, still rubbing the sleep out of our eyes, Simon was emptying the dishwasher and Nora handed me a cup of steaming coffee. I was so full of gratitude and joy in that moment I was at a loss for words.

It is a unique wonder to see concrete evidence of “truth” residing in those you have invested so much. This is especially true for those whom we have labored to teach the gospel. When we patiently and consistently teach someone the truth about Jesus, a special bond is created between you. You come to think of them as Paul did the Christians in Philippi, “my joy and crown… my beloved.” (Phil. 4:1)

My joy — People you have helped convert or have guided in the faith become a source of gladness in your life. They are living reminders that the gospel really is as powerful as God says (Rom. 1:16). Their loyalty to Jesus validates your efforts in the Lord. They are living epistles not written with ink but with God’s Spirit (2 Cor. 3:2-3) because you see the evidence of God working in them, transforming them and strengthening them.

My crown — People you have invested in spiritually by helping them to know the Lord are more than a source of joy, they are a crown we proudly adorn. We have pride not in ourselves or in our effort (for we labor by grace, 1 Cor. 15:10), but in God and his work, “for it is God who works in [them], both to will and to work for his good pleasure.” (Phil. 2:13) The glory of every teacher is his students. As Paul says, ministers are “God’s fellow workers. You are God’s field, God’s building.” (1 Cor. 3:9) The continued faithfulness of those we teach is the evidence that we laid the right foundation and were careful in our building upon it (1 Cor. 3:10-11).

My beloved — These special Christians become highly esteemed in our hearts. They are precious to us, like little children. And how we love to see those we love mature in Christ and overcome difficulty. And how much more joy do we feel when these same dear friends begin teaching others on their own. Truly, we have no greater joy than to hear that our children are walking in the truth.

Do you have that kind of joy in your life? Jesus wants you to experience it but it’s the kind of joy you can’t get for free. Like most worthwhile things, you have to invest yourself in the work of teaching others the gospel. So get that neighborhood Bible study started, reach out to that interested colleague, help that brother or sister who is struggling in their faith. If you never do, you will miss out on the greatest joy there is.

Who is left among you who saw this house in its former glory? How do you see it now? Is it not as nothing in your eyes? Yet now be strong, O Zerubbabel, declares the Lord. Be strong, O Joshua, son of Jehozadak, the high priest. Be strong, all you people of the land, declares the Lord. Work, for I am with you, declares the Lord of hosts, according to the covenant that I made with you when you came out of Egypt. My Spirit remains in your midst. Fear not.

Haggai 2:3-5

We are often preoccupied with big things: a bigger car, a roomier house, a more spacious yard. But God’s people often have to make due with less. Sometimes, in comparison to their unbelieving neighbors, Christians have more humbling circumstances and more limiting means. It was s similar situation with Israel after their seventy years of captivity in Babylon. About fifty thousand Israelites returned home. This might sound like quite an impressive number until you remember that Israel was six hundred thousand strong when they left Egypt, and this figure didn’t even include women and children (Ex. 12:37).

Israel had been reduced to a remnant. Upon returning to Jerusalem, they were charged to rebuild the temple, which turned out to be a fiasco. But it was eventually finished with the encouragement of Haggai and others. Once the construction was completed, some of the older Israelites who remembered the glory of Solomon’s temple, wept at the sight of it. In a similar way, we sometimes look at our efforts for the Lord and they don’t seem to amount to much in the grand scheme of things. Are we really making any difference? We seem so small and insignificant. As exciting as the growth here at Dulles is, our neighbors are not exactly flocking to our assembly. It can be discouraging when we compare our relatively small congregation to the well-funded, well-oiled machine that is our society.

Along with Haggai, God sent Zechariah to encourage Israel to finish the temple. “The hands of Zerubbabel have laid the foundation of this house; his hands shall also complete it. Then you will know that the LORD of hosts has sent me to you. For whoever has despised the day of small things shall rejoice, and shall see the plumb line in the hand of Zerubbabel.” (Zech. 4:9-10) They thought of their time as “a day of small things.” But God promised that joy would eventually overtake their grief. What seemed small and unobtrusive at the start would reach a glorious conclusion.

Around the same time, the returned exiles were rebuilding the broken walls and gates around Jerusalem and were being mocked for their efforts. “What are these feeble Jews doing? Will they restore it for themselves? Will they sacrifice? Will they finish up in a day? Will they revive the stones out of the heaps of rubbish, and burned ones at that?…Yes, what they are building—if a fox goes up on it he will break down their stone wall!” (Neh. 4:1-3). Like Nehemiah, we’re sensitive to being despised by the world and we may pray with him, “Hear, O our God, for we are despised. Turn back their taunt on their own heads and give them up to be plundered in a land where they are captives.” (Neh. 4:4)

It’s easy to feel like we’re not accomplishing much, that we’re just a small, struggling band of saints hanging on by our fingernails. We may think, “Wouldn’t the Lord be better glorified if we were a bigger church making a bigger impact in the community?” We may even wonder if we’re doing something wrong. We might ask, “Why can’t we be a big church like the church in Acts 2?” But we deceive ourselves. The church in Jerusalem may seem large to us, numbering in the thousands, but this was only a small fraction of the Jews who had visited the city for Pentecost.

God often works through small things. Think of Gideon and his 300 men called out of 32,000 (Jdg. 7). Think of little David against Goliath with only his sling, a few stones and his faith (1 Sam. 17). Think of the widow and her two mites (Mk. 12:41-44). Think of Mary, a nobody, and her carpenter husband living in despised Nazareth (Lk. 1-2). Think of Peter, Andrew, James and John, fishermen all (Mt. 4:18, 21). Think of the Corinthians who were not wise, powerful or noble according to worldly standards (1 Cor. 1:26). Israel was, in comparison to the mighty empires of Egypt, Assyria, Babylon, a very small nation. Isaiah describes Christ himself as someone who you wouldn’t give the time of day based on appearances (Isa. 53:2): “is this not Jesus the carpenter’s son?” (Mt. 13:55)

God delights in choosing the foolish to shame the wise, the weak to shame the strong, the low and despised over the high and mighty (1 Cor. 1:27). Jesus likened the kingdom of God to a tiny grain of mustard seed. “But when it has grown it is larger than all the garden plants and becomes a tree, so that the birds of the air come and make nests in its branches.” (Mt. 13:31-32) Let’s not despise the small things.

Now Jericho was shut up inside and outside because of the people of Israel. None went out, and none came in. And the LORD said to Joshua, “See, I have given Jericho into your hand…”

Joshua 6:1-2a

The majority of scholars consider Joshua’s account of the battle of Jericho to be legendary. They infer this because excavations at Tell es-Sultan, the biblical Jericho, are dated as Middle Bronze Age instead of the Late Bronze Age which biblical chronology suggests the conquest of Canaan occurred. Thus, they conclude that the book of Joshua holds little historical value but is rather a bunch of nationalist propaganda spun by later kings of Judah who were trying to validate their territorial claims.

There are different arguments one could make in favor of the text’s historical value. One of which comes from archeology. There are three pieces of archeological evidence that affirm the details of Joshua’s account of the battle of Jericho (Joshua 6).

The walls fell down — Joshua 6:20 says, “So the people shouted, and the trumpets were blown. As soon as the people heard the sound of the trumpet, the people shouted a great shout, and the wall fell down flat, so that the people went up into the city, every man straight before him, and they captured the city.” The phrase “fell down flat” translates the two Hebrew words נָפַל (nâphal – to fall) and תַּחַת (tachath – bottom or below). Read literally, it could mean something like “the wall fell below itself.” Excavations at Jericho have revealed that this indeed was the case.

Jericho was built on a hill encircled by an outer wall and an inner wall. The outer wall was built atop a stone revetment wall making it even higher. Between the two walls was a sloped earthen rampart. When archeologist Kathleen Kenyon excavated the west side of the hill, she discovered, “a heavy fill of fallen red bricks piling nearly to the top of the revetment. These probably came from the wall on the summit of the bank.” Her theory was later proven correct; those red bricks were the remains of the inner wall that “fell down flat.” The bricks from the inner wall had tumbled down the hill and created a natural siege ramp that allowed the Israelites to go “up into the city” to capture it, just like Joshua 6:20 records.

But, as stated before, these walls were carbon dated to the Middle Bronze Age not the Late Bronze Age when Joshua and the twelve tribes were said to have begun their invasion. This would have Israel invading a city which had already been destroyed, invalidating the chronology. However, all a Middle Bronze Age date proves is that the walls were constructed during the Middle Bronze Age. It says nothing of when they fell.

The wall left standing — Joshua records that Rahab, who hid the Israelite spies and confessed her faith in the LORD (2:9-13), lived in a house “built into the city wall, so that she lived in the wall.” (2:15) When the walls came tumbling down, Joshua instructed those two spies to seek out Rahab and her family and bring them to safety, according to their promise (6:22). This implies that a portion of the wall was left still standing.

Excavations by a German team in the early 1900s discovered a section of wall on the north side of the city which had not collapsed. You can still see it today. What’s more, there were houses built on the rampart against the outer city wall. It is plausible that this was the location of Rahab’s home.

The jars of burnt grain — Kenyon also found storage jars filled with burnt grain. In fact, six entire bushels were discovered. Kenyon was persuaded that Jericho was destroyed by the Egyptians at an earlier date. Sieges usually lasted an extended period of time, months or even years in some cases. If Jericho was laid siege by an invading army, isn’t it odd to find large stores of grain? Wouldn’t the inhabitants have eaten it all? And if the siege was particularly short, wouldn’t the grain have been taken by the invading army as an important food source? Instead, we find numerous jars of burnt grain along with destroyed homes in the city.

This archeological evidence all agrees with the account in Joshua. The battle of Jericho occurred in the springtime (3:15; 5:10), which would have been shortly after the harvest. Full grain jars indicate that the city was destroyed during that time. Jericho was destroyed in seven days (6:4) so large grain stores indicate that there was no prolonged siege. Lastly, Joshua reminded the Israelites that God specified the city was to be “devoted to destruction” (6:21) and so it was “burned… with fire” (6:24). This explains why the grain had not been taken by the invading force.

While archeology can't prove the historicity of the Scriptures, it always affirms them as historically accurate. This consistency should build our confidence in the text, nourish our faith in God and help us persuade our neighbors that the Bible is worth believing in and following.