Many modern attacks on the reliability of the Bible depend on the stupidity of the people of the ancient world.  Everybody Knows, the argument goes, that we are much wiser than our ancestors.  They were foolish, credulous people who were easy to trick with pious frauds.  Thus, we should dismiss ancient testimony about the resurrection, the miracles of Jesus, etc., because the witnesses can’t be trusted.

However, this doesn’t reckon with what the Bible itself reveals about the people of Biblical times.  Certainly, there were foolish, credulous people who lived 2000 years ago.  The Samaritans who were deceived by Simon the sorcerer in Acts 8 come to mind here.  Before we sneer too much, though, we should remember that there are plenty of foolish, credulous people in our society too, many of whom are well educated!

Conversely, many ancients were predisposed to reject evidence of the supernatural in their own time.  According to Acts 23:8, the Jewish sect of the Sadducees taught that there was no resurrection, no angels, and no spirits.  They were no more likely to accept the risen Christ than we are to accept the claims of modern-day miracles that our Pentecostal neighbors make. 

We see this rationalistic bias at work in Matthew 28:11-15.  There, the chief priests bribe the guards at Jesus’ tomb to say that His disciples stole His body while they were sleeping.  There are significant holes in the story.  If the guards were sleeping, how do they know who took the body?  More seriously, if the disciples stole the body, why are they willing to suffer and die for a Messiah they know is a fraud?

However, Matthew regretfully reports that this tissue of lies, holes and all, was spread among the Jews until the day when he wrote his gospel.  This isn’t the behavior of people who jumped at any opportunity to believe wild stories.  It’s the behavior of people who would seize any plausible excuse not to believe them.

Nor was such skepticism limited to the Jews.  The resurrection seemed every bit as foolish to Gentiles as to the Sadducees.  Everybody knew that dead bodies didn’t get up and start wandering around again! 

This bias finds its voice in Festus’s outburst in Acts 26:24.  When Paul asserts for the first time that Jesus rose from the dead, the Roman governor can’t control himself.  He accuses Paul of having been driven mad by too much study.  What other explanation can there be when an obviously intelligent, educated man says something so ridiculous?

Despite all this, Acts 6:7 reports that many of the priests (who were Sadducees) obeyed the gospel.  In Philippians 4:22, Paul conveys greetings from the Christians in Caesar’s household, the cynical, cosmopolitan heart of the Roman Empire.  The gospel didn’t only find a home in people who would believe anything.  It also came to those who were won over in spite of themselves.  When people like that (Paul chief among them) proclaim that Christ arose, we should pay attention.

The military theorist Carl von Clausewitz once said, “Everything is very simple in war, but the simplest thing is difficult.”  The same is true of Christianity.  Most of the time, we don’t struggle with the knowing, but with the doing.

Philippians 2:14 is a prime example of this unpleasant truth.  “Do all things without grumbling or disputing,” is not a long sentence.  We know what all of those words mean.  It’s simple.

However, I suspect that most of us would prefer for those words to mean something else, something not quite so. . . pointed.  We find grumbling and disputing to be quite enjoyable, and we don’t like hearing that we’re not supposed to, ever.

Indeed, Paul’s words here may point to two different ungodly methods of dealing with conflict.  Imagine that it is Thanksgiving, and your Uncle Gerald shows up with the rest of the clan.  You can’t tell whether he’s doing it on purpose or not, but he has the knack of taking every one of your most cherished beliefs and stomping them into the mud, all with the most infuriating, self-righteous tone you’ve ever heard in your life.

How do you handle Uncle Gerald?  Do you give him a piece of your mind right then and there, or do you spend the car ride home assassinating his character to your spouse?  If the first, you’re probably a disputer.  If the second, grumbling is more your thing. 

Interestingly, both the disputer and the grumbler like to cloak their behavior in virtue.  The disputer is “telling it like it is”.  The grumbler is “biting my lip for the sake of peace.”  Of course, speaking truth without love is not godly, and neither is avoiding conflict while sowing the seeds of bitterness.

The solution is as simple as the problem.  Imitate Christ.  Philippians is pretty much a book-length explanation of how following Him keeps us from disputing and grumbling.  Stay united.  Put others first.  Pursue their good as well as yours. 

This habit of mind transforms our perspective on the Uncle Geralds we encounter, whether in our earthly family or our church family.  When we truly have Uncle Gerald’s best interests at heart, we’re less interested in giving him a piece of our mind and more interested in figuring out what we can say to help him.  We might bear with him for the sake of love, but we won’t shy away from going to him about his sin.  We certainly won’t gossip about him rather than talking to him!

If we take the high road, Paul in the very next verse promises that something amazing will happen.  We will prove ourselves to be blameless, innocent children of God who shine like lights in the midst of the sinful world.  Why wouldn’t we?  The world is full of grumbly, disputatious folks.  When we aren’t that way, we can’t help standing out, and we reveal clearly who our Master is.

On the other hand, if we do practice grumbling and disputing, well, that reveals who our master is too, doesn’t it?

Last summer, as the reality of my terminal diagnosis was dawning on me, I experienced a mental-health crisis.  In response to this crisis, I began taking two antidepressants, Trazodone and Lexapro.  Now that six months have passed, I thought it would be worthwhile to revisit that decision and its consequences.

I’ve never had a problem with other Christians using mental-health meds, but it wasn’t something I had wanted for myself either.  I’ve been prone to depression throughout my adult life; looking back, I count at least seven major depressive episodes.  However, last July was the first time I sought professional help.  Before that, I hadn’t wanted to acknowledge my struggles to anyone, and I’m strong-willed enough that I figured I could muscle through on my own.  That worked OK until last summer, when it clearly wasn’t working anymore.

Once I started my medications, though, my improvement was swift and dramatic.  I don’t think this is typical; I’m probably something of a poster child for chemical intervention.  Nonetheless, the Trazodone quickly suppressed the nocturnal anxiety attacks that were depriving me of sleep.  Because I was better rested, I was able to get a handle on the depression with the Lexapro’s help.

That help proved to be more modest than people often think it is.  I’ve heard brethren say that they don’t want to take antidepressants because they don’t want to be numb inside.  That’s not how I felt.  Instead, the meds felt to me like touching something while wearing thin knit gloves.  I still had the same sensations, but the edges weren’t as sharp.

On the flip side, the antidepressants didn’t do the work for me either.  They gave me a ladder, but they didn’t haul me out of the pit.  I had to redirect my own thoughts down healthier paths. 

Interestingly, one of my most powerful tools in this was prayer, but not prayer for myself.  When I caught myself dwelling on my dreadful future, I started praying my way through the roster of members at Jackson Heights in considerable length and detail.  I found that my prayers benefited me as much as the recipients!

Conversely, if I had sat back and waited for the pills to do their thing, I don’t think I would have improved much if at all.  Antidepressants aren’t magic potions, and when people take them expecting an easy fix, they’re going to be disappointed.

Today, despite my grim prognosis, I find that my mental health is as good as it has ever been.  Looking back, I see that I didn’t realize how much depression was affecting me not just in the midst of emotional crashes, but all the time.  If I had been willing to seek help 25 years ago, I think my life would have been much sunnier.

I’m certainly not going to dictate to anybody else what they should or should not do about their mental health, but I do believe that antidepressants can play a useful role in the emotional life of the child of God.  Yes, Christians 2000 years ago got by without them, but those Christians also got by without eyeglasses, antibiotics, and knee replacements.  When these blessings exist today, why not take advantage of them?  All of us will experience more than enough suffering in this life without adding to it needlessly.

All of us know Christians who have fallen away.  Even though they committed their lives to Christ, they broke the covenant that they had made and now are living the doomed life of the people of the world.  Usually, they didn’t make this change all at once.  Instead, the devil used subtle temptations to lure them away from the Lord bit by bit.

These tragic stories are more than just a source of grief to us.  They also are a warning.  None of those Christians who have fallen from grace obeyed the gospel intending to abandon Jesus.  They all thought they were going to stay faithful and inherit eternal life—just like we do.  However, the devil enticed them away, and he would love nothing more than to do the same to us.

It’s vital, then, for each of us to hold the line against worldliness.  All of us are constantly tempted, and without constant determination and vigilance, Satan will get us where he wants us.  The grace of Christ will do us no good if we turn our backs on it.  With this in mind, let’s examine a text from Ephesians that tells us how we should walk.

The first portion of this context instructs us in PRESERVING OUR INHERITANCE.  Let’s read from Ephesians 5:3-7.  Paul warns us about two classes of spiritual problems here.  The first is a familiar list of sins:  sexual immorality, impurity, and greed.  The second is speaking crudely about or joking about sexual immorality and impurity.

I understand the latter temptation all too well.  I love words, and I love joking.  I know that if I were not a Christian, I would have a potty mouth and make lots of dirty jokes.  However, we must recognize the great spiritual danger that comes with so doing.  Once we start talking about sex and sexual sin in careless, ungodly ways, we open the door to careless sexual sin.  What is on our lips is in our hearts and soon will be in our lives.

This could not be more consequential.  Paul tells us plainly that if we give in to the sins he discusses, we will lose our inheritance in the kingdom of God.  We must remember how deceitful the devil is here.  On the one hand, he is working as hard as he can to get us to spend eternity in hell.  On the other hand, he constantly is whispering in our ears that it’s never going to happen to us. 

If he can keep us fooled until our lives end, he’s got us.  Sadly, there are going to be lots of surprises on the day of judgment, and none of them will be good.  There are going to be countless millions of people who believed Satan when he told them that their sins weren’t a big deal, and they will find out too late just how strongly God disagrees.  We must not let that happen to us!

As part of our vigilance, we must beware of the empty, deceitful arguments that the world around us makes.  The worldly redefine sin as love and then ask how love can be wrong.  They suggest that shacking up is a great way to prepare for marriage.  They tell us that more money and more stuff will make us happy.  All of those and many others are lies, and if we believe them, they will cost us more than we can afford.

Additionally, Paul tells us that we must live AS CHILDREN OF LIGHT.  Let’s keep going with Ephesians 5:8-14.  The first thing that Paul tells us is that this involves a walk.  Here, as elsewhere in Scripture, we are confronted with the difference between walking in the light and walking in darkness. 

This isn’t about any one action or any one choice.  It’s about the total of all the choices we make.  Either we are walking with Christ and sharing in the benefits of His grace, or we aren’t.  We’re not supposed to see how close to that line we can get.  We’re supposed to do our best to make sure we aren’t anywhere near it.

If we are walking in the light, it will produce fruit in our lives, fruit like goodness, righteousness, and truth.  As is true throughout this lesson, this passage calls us to relentless self-honesty.  Everybody wants to believe that their lives bear this kind of fruit.  Do ours really?  Or, instead, do we justify our apathy and sin by pointing to the few exceptions? 

One of the best tells here is our willingness to expose the unfruitful works of darkness.  This doesn’t mean pointing to the enemies of the gospel and decrying their sin.  It means exposing sin among our own.

Sad to say, Christians have had a hard time with this since the days of Ananias and Sapphira.  Maybe the sinner is a family member, so we turn a blind eye to their misdeeds.  Maybe the sinner is a church leader, a preacher or elder engaged in sexual sin, so we try to deal with the sin quietly or maybe even ignore the accusation altogether.

In all these instances, Satan is trying to use fear of the consequences to manipulate us.  We worry what will happen to our families, our churches, or even to us if the truth comes out.  Brethren, God is not pleased with those who condone sin out of fear.  Whatever we fear the consequences of telling the truth will be, the consequences of hiding the truth will be even worse.

Finally, our walk should involve MAKING THE MOST OF THE TIME.  Our reading concludes with Ephesians 5:15-17.  Notice that this reading begins with another appearance of a theme from the context:  the importance of walking carefully instead of carelessly.  People who walk carelessly don’t pay attention to what they’re doing or where they’re headed; people who walk carefully pay a great deal of attention to both.  The latter is obviously harder, but we must remember that nobody goes to heaven by accident.

Second, Paul urges us to make the most of our time.  If I remember correctly, the first sermon I ever preached in the Dowlen Rd. preacher-training program was about this verse, so I’ve been familiar with it for a long time.  However, I will say that since my diagnosis, it has taken on a whole new importance.  I know that my time is limited, so I want to use the time I have left as effectively as I can for the Lord and the people I love.

Really, though, isn’t that the way that every Christian should be living all the time?  We all have limited time, even though we usually don’t know how limited.  God and others are most important in all of our lives, even if circumstances haven’t brought that fact to our attention yet.  If we live with those priorities and that sense of urgency, we never will regret it.  The times we will regret are the times we don’t.

Last, Paul tells us that wisdom entails not only walking carefully but also understanding the Lord’s will.  No matter how carefully we drive, unless we have a road map that tells us where we’re going, we’re going to get lost.  In this case, God isn’t going to drop the road map into our minds for us.  We have to seek that map for ourselves through study and prayer if we want to understand His will.

Among its other effects, a terminal diagnosis will lead you to read the Scriptures with very different eyes.  All sorts of passages that you thought you understood take on new depth and meaning.  For me, the chief of these is Philippians 1:21-24.

Years ago, I read this passage as Paul being Paul.  He was a good man and loved the Philippians, so he wanted to continue living in order to help them.  That’s true, but it’s vastly incomplete because it doesn’t really reckon with either half of Philippians 1:21.

Let’s start with the back half.  When Paul describes death as gain, he isn’t guessing.  According to 2 Corinthians 12:2-4, he was caught up into the third heaven and heard inexpressible things that no human can repeat.  The unimaginable joys of eternal life were no mystery to him.

Against that gain, though, he balances life in the likeness of Christ.  Serving the Philippians is as precious to him as his heavenly reward.  This might seem incredible to us, but I think it’s where most genuine disciples would end up if they were placed in Paul’s position.

I’m not eager to die.  I don’t look forward to the process of dying, which is likely to be very unpleasant.  I don’t relish giving up my abilities one by one.  I already miss hunting and hiking, and I’m sure I’ll miss being able to walk when I lose that.  However, against those things, I can set my hope of that which is far better.  From a selfish perspective, heaven wins every time!

Instead, the losses that I mourn the most are of my opportunities to serve others.  I bitterly regret that I probably won’t be able to finish raising my children.  I grieve that I won’t be able to give my wife a lifetime of being happily married.  I mourn that I will have to step away from the pulpit and the keyboard and won’t be able to help others on to heaven.  Once I die, I will be done with all of those things.

I think that’s what Paul is talking about when he says, “To live is Christ.”  Christ was a servant who actually LEFT HEAVEN so He could come to earth and help us!  The essence of following Him is living with self-sacrificing love.  Paul prized the opportunity to do that so highly—an opportunity that would last only as long as his life did--that he was willing to postpone his reward for the sake of others.

The Christian’s bucket list, then, doesn’t consist of travel and skydiving.  There’s nothing wrong with them, of course, but they are of no lasting value.  Instead, the truly valuable things in life are the times when we can put a family member or a friend ahead of ourselves, take on that Bible class at church that nobody else wants to teach, or gather our courage and invite an outsider to worship with us.  Those, not our possessions or abilities, are our true gifts.  As Paul found, they are the only things in this life that are worthy to be compared to the joys of heaven.