Welcome to Day 2755 of Wisdom-Trek. Thank you for joining me.

This is Guthrie Chamberlain, Your Guide to Wisdom

Day 2755 – Wisdom Nuggets – Psalm 102:1-17 – Daily Wisdom

Wisdom-Trek Podcast Script – Day 2755

Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day two thousand seven hundred fifty-five of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before.

The title for today’s Wisdom-Trek is: The Prayer of the Destitute – Finding Hope Among the Ruins 

Today, we step onto a path that is dusty, broken, and stained with tears. We are entering the landscape of Psalm One Hundred Two, and we will be trekking through the first half, verses one through seventeen, in the New Living Translation.

In our previous trek through Psalm One Hundred One, we stood tall with King David. We looked into the “King’s Mirror” and heard his bold manifesto of integrity. He vowed to walk blamelessly, to purge his house of liars, and to actively destroy the wicked from the City of the Lord. It was a psalm of strength, confidence, and royal authority.

But life is not always lived on the mountaintop of royal confidence. Sometimes, the king loses his crown. Sometimes, the city we vowed to keep clean lies in ruins. Psalm One Hundred Two is the dark valley that often follows the mountain peak.

This psalm stands out in the Psalter because of its unique superscription: “A prayer of one overwhelmed with trouble, pouring out problems before the LORD.”

It does not identify an author—no David, no Asaph, no Sons of Korah. It is anonymous, perhaps so that any of us, when we are “overwhelmed with trouble,” can sign our own name to it. It is the fifth of the seven “Penitential Psalms,” traditionally used by the church during Lent. It reflects a time—likely the Babylonian Exile—when the promises of Psalm One Hundred One seemed to have failed, and the glorious city of Zion was nothing but a heap of stones.

Yet, in the midst of this devastation, we will find a pivot point of hope that is as sturdy as the throne of God itself.

So, let us sit amidst the ashes and learn how to pray when we are falling apart.

The first segment is: The Urgent Cry from the Void.

Psalm One Hundred Two: verses one through two.

Lord, hear my prayer! Listen to my plea!   Don’t turn away from me in my time of distress.   Bend down to listen, and answer me quickly when I call.

Guthrie Chamberlain: The psalm opens with panic. There is no preamble, no theological adoration, just a desperate, breathless clutch for connection: “Lord, hear my prayer! Listen to my plea!”

When we are overwhelmed, our prayers often lose their polish. We stop trying to sound “spiritual” and just try to be heard. The psalmist is terrified of one thing: the silence of God.

“Don’t turn away from me in my time of distress.”

Literally, “Do not hide Your face.” In the Ancient Israelite worldview, to see the face of the King was to have His favor and protection. For God to “hide His face” was the ultimate disaster. It meant the withdrawal of covenant protection, leaving the person exposed to the chaotic forces of the world.

He begs God to “Bend down to listen.” This implies a disparity in status. God is high and lifted up; the sufferer is low, weak, and whispering from the dust. He needs the Great King to incline His ear, to lean in close, because the psalmist barely has the strength to speak.

And notice the time constraint: “answer me quickly when I call.”

Patience is a virtue, but when you are drowning, you don’t have time for a long lesson in character development. You need a lifeline now. This honesty is vital. God does not despise the urgency of our pain. He allows us to put a timestamp on our requests when we are in the crisis zone.

The second segment is: The Physicality of Grief: Smoke and Embers.

Psalm One Hundred Two: verses three through five.

For my days disappear like smoke, and my bones burn like red-hot coals.   My heart is sick, withered like grass, and I have lost my appetite.   Because of my groaning, I am reduced to skin and bones.

The psalmist now describes his condition, and it is a holistic breakdown. Sorrow isn’t just an emotion; it is a physical assault.

“For my days disappear like smoke.”

His life feels insubstantial, fleeting, and vanishing. He tries to grasp his time, but it slips through his fingers like vapor.

“and my bones burn like red-hot coals.”

This describes a deep, inner fever—a burning inflammation that penetrates to the very core of his structure. His “bones,” usually the symbol of stability and strength, are now the source of his agony. He feels like he is being incinerated from the inside out.

The damage extends to his vital center: “My heart is sick, withered like grass.”

In Hebrew thought, the heart is the seat of the will and the intellect. His ability to think, to plan, and to hope has been scorched. Like grass in the Middle Eastern sun that hasn’t seen rain, he is dry and brittle.

The result is a total loss of normal human function: “I have lost my appetite.” (Literally: “I forget to eat my bread”). He is so consumed by grief that the basic instinct for survival—hunger—has been suppressed.

“Because of my groaning, I am reduced to skin and bones.”

His grief has emaciated him. The constant, audible “groaning” of his spirit has burned up his physical reserves. This is a picture of a human being wasting away under the pressure of unmitigated suffering.

The third segment is: The Architecture of Loneliness.

Psalm One Hundred Two: verses six through seven.

I am like an owl in the desert, like a little owl in a far-off wilderness.   I lie awake, lonely as a solitary bird on the roof.

Suffering isolates us. Pain creates a wall that others cannot easily cross, and the psalmist uses striking ornithological imagery to describe his profound loneliness.

“I am like an owl in the desert.”

The owl is a creature of the night, a creature of the ruins. It dwells in places where human habitation has ceased. It is a symbol of desolation. By comparing himself to an owl, the psalmist is saying, “I belong to the darkness. I inhabit the places that civilized, happy people avoid.”

He intensifies this with: “I lie awake, lonely as a solitary bird on the roof.”

Insomnia is the constant companion of grief. While the world sleeps, he watches. The image of the “solitary bird” suggests a creature separated from its flock, exposed to the elements, chirping into the void with no one to answer. He feels utterly disconnected from the community of the living.

The fourth segment is: The Social and Divine Assault.

Psalm One Hundred Two: verses eight through eleven.

My enemies taunt me day after day. They mock and curse me.   I eat ashes for food. My tears run down into my drink   because of your anger and wrath. For you have picked me up and thrown me out.   My life passes as swiftly as the evening shadows. I am withering away like grass.

The isolation is broken only by hostility.

“My enemies taunt me day after day.”

When we are weak, predators circle. The psalmist’s suffering is viewed by his enemies not as a tragedy to be pitied, but as a weakness to be exploited. They use his name as a curse. They say, “May you become like him!”

His mourning is total: “I eat ashes for food. My tears run down into my drink.”

Ashes were the sign of mourning and repentance. He is so immersed in his grief that the ashes on his head fall into his food; his tears dilute his wine. He is literally consuming his own sorrow.

But the true source of his pain is not the enemies; it is God.

“because of your anger and wrath. For you have picked me up and thrown me out.”

This is a brutal theological honesty. The psalmist does not attribute his suffering to “bad luck” or “the universe.” He attributes it to the personal agency of Yahweh.

The image is violent: God has “picked me up”—perhaps implying a former time of elevation or favor—only to “throw me out” (or cast me down). It’s the image of a wrestler lifting an opponent to smash them to the mat, or a strong wind seizing a leaf. He feels discarded by the very God he is praying to. This reflects the trauma of the Exile, where God uprooted Israel from their land and cast them into Babylon because of His “anger and wrath” against their sin.

The result is a return to the theme of transience: “My life passes as swiftly as the evening shadows. I am withering away like grass.”

He is fading. The sun is setting on his existence.

The fifth segment is: The Great Pivot: The Eternal King and the Dust of Zion.

Psalm One Hundred Two: verses twelve through fourteen.

But you, O Lord, will sit on your throne forever. Your fame will endure to every generation.   You will arise and have mercy on Jerusalem— and now is the time to pity her, now is the time you promised.   For your people love every stone in her walls and cherish even the dust in her streets.

Here lies the magnificent turn. Verse twelve begins with two words that change everything: “But you…”

The psalmist looks away from his withered grass-like heart and fixes his eyes on the only stable thing in the universe: “But you, O Lord, will sit on your throne forever.”

He contrasts his own transience (evening shadows, smoke) with God’s Eternity. He contrasts his own rejection (thrown down) with God’s Sovereignty (enthroned). The fact that God is eternal means that the current disaster cannot be the final word. God will outlast the trouble.

Because God is the Eternal King, He must act: “You will arise and have mercy on Jerusalem.”

The “Arising” of Yahweh is Divine Council language. It means God is standing up from His throne to intervene in history, to execute judgment and salvation.

The psalmist senses a shift in the spiritual atmosphere: “now is the time to pity her, now is the time you promised.”

This refers to the “appointed time” (mo’ed). If this is an exilic psalm, he is likely thinking of Jeremiah’s prophecy of seventy years. He is checking God’s clock. He is saying, “Lord, the alarm is ringing. The time for wrath is over; the time for mercy has arrived.”

And then, we have one of the most tender verses in all of Scripture: “For your people love every stone in her walls and cherish even the dust in her streets.”

Jerusalem (Zion) is in ruins. The temple is gone. The walls are toppled. It is just a pile of rubble and dust. Yet, the servants of God “love” (ratsah—take pleasure in) those stones. They “cherish” the dust.

This is a profound definition of loyalty. It is easy to love Zion when the temple is gleaming with gold and the choirs are singing. It is easy to love the church when it is prosperous and popular. But the true servants of God love the stones of the ruin. They see the value in the dust because it belongs to God. Their heart breaks for the broken things of God. This affection for the ruins is the first sign that restoration is coming.

The sixth segment is: The Missionary Outcome: The Nations Will Fear.

Psalm One Hundred Two: verses fifteen through seventeen.

Then the nations will tremble before the Lord. The kings of the earth will tremble before his glory.   For the Lord will rebuild Jerusalem. He will appear in his glory.   He will listen to the prayers of the destitute. He will not reject their pleas.

The restoration of Zion is not just for the sake of the Jews; it is for the sake of the cosmos.

“Then the nations will tremble before the Lord. The kings of the earth will tremble before his glory.”

When God rebuilds the ruins, it sends a shockwave through the geopolitical and spiritual world. The “nations” (who are under the dominion of the rebel gods) will see that Yahweh is alive and active. They will “tremble” (fear/revere) His name.

This connects to the Divine Council worldview theme we saw in Psalm Ninety-six. The rebuilding of Jerusalem is the visible proof that Yahweh is reclaiming the earth. When He restores His people, He is vindicating His reputation.

“For the Lord will rebuild Jerusalem. He will appear in his glory.”

This is Theophany. God’s glory (kavod) was absent from the ruined city (Ezekiel saw it leave). But the rebuilding signals the return of the Glory.

And finally, how does this great Cosmic King, who terrifies the nations, accomplish this work?

“He will listen to the prayers of the destitute. He will not reject their pleas.”

The word “destitute” (arar) is rare. It refers to something stripped naked, utterly bare—like a lonely tamarisk shrub in the desert. It harkens back to the “owl in the ruins.”

The glory of God is revealed not just in melting mountains (Psalm Ninety-seven), but in listening to the naked, stripped, destitute prayer of the one sitting in the ashes. The rebuilding of the Holy City begins with God hearing the cry of the brokenhearted.

Psalm One Hundred Two teaches us that we do not have to hide our desolation from God.

We can be the owl in the desert. We can eat the bread of ashes. We can feel thrown down. But if we can pivot our eyes to the Eternal Throne, and if we can find it in our hearts to love the dust of God’s broken kingdom, we align ourselves with the restoration that is to come.

God is looking for servants who cherish the ruins, for they are the ones He will use to rebuild.

If you found this podcast insightful, please subscribe and leave us a review, then encourage your friends and family to join us and come along tomorrow for another day of, ‘Wisdom-Trek, Creating a Legacy.’

Thank you so much for allowing me to be your guide, mentor, and, most importantly, I am your friend as I serve you through this Wisdom-Trek podcast and journal.    As we take this Trek of life together, let us always: Live Abundantly.    Love Unconditionally.    Listen Intentionally.    Learn Continuously.    Lend to others Generously.    Lead with Integrity.    Leave a Living Legacy Each Day.

I am Guthrie Chamberlain, reminding you to’ Keep Moving Forward,’ ‘Enjoy your Journey,’ and ‘Create a Great Day…Everyday! See you next time for more daily wisdom!

Welcome to Day 2754 of Wisdom-Trek. Thank you for joining me.

This is Guthrie Chamberlain, Your Guide to Wisdom

Day 2754– A Confident Life – Believers, Overcomers, and Witnesses – 2 John 1:1-13

Putnam Church Message – 11/09/2025

Sermon Series: 1, 2, & 3 John

“Balancing Love and Truth”

 

Last week, we finished the letter of 1 John and explored how to have “A Confident Life: Absolute Assurance.”

This week, we will focus on the letter of 2 John, and as we explore the fine art of “Balancing Love and Truth” from 2 John 1:1-13 in the NIV, found on page 1905 of your Pew Bibles.

 ¹ The elder,

To the lady chosen by God and to her children, whom I love in the truth—and not I only, but also all who know the truth— ² because of the truth, which lives in us and will be with us forever:

³ Grace, mercy and peace from God the Father and from Jesus Christ, the Father’s Son, will be with us in truth and love.

⁴ It has given me great joy to find some of your children walking in the truth, just as the Father commanded us. ⁵ And now, dear lady, I am not writing you a new command but one we have had from the beginning. I ask that we love one another. ⁶ And this is love: that we walk in obedience to his commands. As you have heard from the beginning, his command is that you walk in love.

⁷ I say this because many deceivers, who do not acknowledge Jesus Christ as coming in the flesh, have gone out into the world. Any such person is the deceiver and the antichrist. ⁸ Watch out that you do not lose what we^[a] have> worked for, but that you may be rewarded fully. ⁹ Anyone who runs ahead and does not continue in the teaching of Christ does not have God; whoever continues in the teaching has both the Father and the Son. ¹⁰ If anyone comes to you and does not bring this teaching, do not take them into your house or welcome them. ¹¹ Anyone who welcomes them shares in their wicked work.

¹² I have much to write to you, but I do not want to use paper and ink. Instead, I hope to visit you and talk with you face to face, so that our joy may be complete.

¹³ The children of your sister, who is chosen by God, send their greetings.

Opening Prayer

From its shallow headwaters on Lake Itasca in northern Minnesota, the Mississippi River meanders southward to the Gulf of Mexico, spawning and sustaining life along its nearly 2,400-mile journey. To many, the river is a gentle giant, an untiring benefactor of good gifts. The mighty Mississippi is a bountiful, self-replenishing storehouse of nutrients for farmland, a habitat for wildlife, and a busy highway for barges. However, if it escapes its well-defined boundaries, that gentle giant becomes an unwieldy monster.

More than forty dams and about sixteen hundred miles of levees attempt to control the mighty tide, but there are frightening times when Old Man River puffs up his chest and pushes over these meager defenses. Disastrous floods turn prime riverside property into lakes, whole towns are erased from the map, and levees in multiple states are wiped out. Without its boundaries, the river brings destruction, not blessing.

In many ways, love is like the Mississippi River. Love flows with life-giving power, but without boundaries, it can do significant harm. This may sound strange at first, but it’s true: In the name of loving sinners, we can go too far, to the point that we tolerate, accept, justify, and—in recent years—even applaud sin. This kind of love calmly sets others adrift in dangerous waters rather than moving them from death to life.

The little letter of 2 John shows us how to keep love within safe boundaries by building into our lives two solid riverbanks—truth and discernment.

1:1–3

As we discussed at the beginning of 1 John, we already determined that the “elder” is the apostle John’s reference to himself. It’s quite evident by the personal tone of the letter that the recipient knew the author personally and would have identified him immediately. So why call himself the “elder”? Why not “the apostle”? Or simply “John”?

By using the title “elder,” John conveys a greater sense of intimacy and warmth in his letter. It would be similar to a modern-day minister writing a note to their congregation while away on a mission trip and signing the personal letter simply with “Your pastor.” John wasn’t giving himself a demotion, as if he had resigned from his position as apostle. Even the apostle Peter referred to himself as a “fellow elder” of the church leaders he addressed in one of his letters (1 Pet. 5:1).|

|The recipients of the letter are “the chosen lady and to her children” (2 Jn. 1:1). I take the position that the “chosen lady” is a literal individual, not a figurative personification of the church as a whole. |If this is the case, then the reference to her “children” could be addressing literal children or even spiritual children for whom she was responsible. Was the chosen lady a widow with a large family? A single woman devoted to caring for orphans? A diligent worker in the church who labored at ministering to younger members of the body—her “spiritual children”? We don’t know the details. Whatever the case, it remains true that much of what John writes is intended for a larger group (“her children”), even though the letter draws attention to this individual (“the chosen lady”).

Some commentators have understood the Greek word translated “chosen” (teknon) as a proper name. Likewise, the word translated “lady” (kyria) could be a proper name. In fact, the Aramaic equivalent of “Kyria” is “Martha,” the name of a well-known figure in the New Testament (see John 11:1). Could it be that John was writing a letter to the same Martha, the sister of Mary and Lazarus, mentioned in the book of John? Could the “chosen sister” mentioned in 2 John 1:13 be a reference to Martha’s sister, Mary (see Luke 10:38-42)? As intriguing as these speculations are, they are just that. We have no way of knowing who the “chosen lady” was. Nor does it matter for our understanding of the message of this letter.

John’s love for the chosen lady and her children is grounded “in truth.” And he’s not alone—all who know the truth have a love for them (2 Jn. 1:1). Yet John is writing “because the truth lives in us and will be with us forever.” (1:2). Notice that in 1:3, John inseparably links “truth and love” to the Grace, mercy, and peace, which come from God the Father and from Jesus Christ—the Son of the Father. Firm conviction in a saving knowledge of the truth should always be accompanied by love, just as unconditional love for others should be extended within the bounds of doctrinal truth. Maintaining a balance between these two requires discernment. Commentator John R. W. Stott puts it well: “Our love grows soft if it is not strengthened by truth, and our truth grows hard if it is not softened by love.”

1:4–6

It’s always encouraging when you see children and grandchildren walking in the faith in which they were raised. That he or she has maintained a Christian walk and is living their faith and passing the faith on to their own children. It doesn’t always work that way, and there’s no guarantee that all our children will faithfully walk in the truth.

The apostle John puts it a little more realistically. He says to the chosen lady that “some” of her children were walking in the truth. The way the Greek reads, the “some” who were faithful to their spiritual roots could refer to a majority or to a minority. The fact that John is overjoyed at what he has learned, though, suggests that the faithfulness of the lady’s children was the rule rather than the exception. Still, not all of them were faithful.

This highlights an important principle of spiritual nurturing and discipleship. Both our physical families and our spiritual families will have members who deviate from the teaching of parents or mentors. I’ve experienced this firsthand and have seen it in countless families throughout my life. It breaks our hearts when it happens. It drives us to prayer in the hopes that those children will one day return. However, when some go astray, we shouldn’t lose sight of those who remain on the “truth walk.” John didn’t dwell on those who had taken a spiritual detour but on those who had received the commandment of living according to the truth (1:4).

What does this “living according to the truth” look like? To define this, John refers to Christ’s original command that we “love one another” (1:5; see John 13:34). This isn’t a new command, but one that had characterized the Christian life from the beginning. Loving one another and walking in truth were not meant to be an either-or prospect. If we love someone unconditionally, but they are distracting us from the truth, then we may need to infuse more truth into the relationship. John goes on to say, “Love means doing what God has commanded us, and he has commanded us to love one another, just as you heard from the beginning.” (2 Jn. 1:6).

It doesn’t have to be one or the other—either standing strong in the truth or showing love toward others. In actuality, the test of true love is whether it leads us closer to Christ. It never compromises Christ’s standards for the sake of a loosely defined unity. It never consents to sin in the name of grace and tolerance. This point bears repeating: Unconditional love must be balanced by discerning truth.

1:7–11

Love is like a hinge on which the door of generous hospitality turns. But doors also have locks and peepholes … and some even have alarms. So it is with authentic Christian love. Think about your own home. An open-door policy of hospitality toward friends and neighbors doesn’t mean you leave the front door unlocked at night. Nor does a generally welcoming attitude toward strangers mean you’ll fling open the door to a home invader bent on harming your family. True love never opens the door to a predator. This is the thrust of John’s instruction in 1:7-11.

If the “chosen lady” was prone to err on the side of openhearted hospitality in showing love to all who passed her way, the potential was great for allowing dangerous spiritual pathogens to get through her wide filter. Cautiousness was especially necessary when poisonous heretics were on the prowl, eager to infect well-meaning but unsuspecting believers wherever they could. John knew for a fact—both by experience and by word of mouth—that “many deceivers have gone out into the world” (1:7). They were guilty of denying the Incarnation. Jesus Christ, the true “Son of the Father” (1:3), Jesus Christ came in a real body (1:7). This is an essential foundation of Christian faith. Though the false teachers may have talked about “Jesus Christ” to get their feet in the door, they were deceivers—in fact, antichrists (1:7).

Most likely, John had in mind a heretical movement that was still in its early stages of development in the first century but would spread widely by the second century. This heresy, often called Gnosticism, was based on the Greek dualistic notion that spirit was good and matter was evil. The Gnostics believed that Christ could not have come in the flesh; otherwise, He would have been tainted with evil. Instead, they argued that Christ only appeared to take on human form.

Considering the presence of deceivers in the world, the practice of hospitality could potentially put the lady and her family at spiritual risk. This is why John urges his readers—this time both the lady and her children—to “Watch out that you do not lose what we have worked so hard to achieve.” (1:8). The consequences for being led astray into wrong teaching and wrong practice would be dire: not a loss of genuine salvation, which can never be forfeited (see 1 Jn. 5:11–13), but a loss of “full reward.” This is probably a reference to what many call “the judgment seat of Christ,” when “each of us will give a personal account to God” (Rom. 14:12).

When we stand before our Savior and Lord,/Christ will not judge believers to determine innocence or guilt—heaven or hell. That judgment of “not guilty” was already rendered when God declared us righteous at our conversion based on the saving death of Christ (2 Cor. 5:21). Because of the finished work of Christ, received as our own by faith, that is our loyalty in Him, our resurrection is guaranteed and our place in the kingdom of heaven is permanently assured (2 Cor. 1:21–22; 5:5; Eph. 1:13–14). However, at the judgment seat of Christ, our future reward, or actually our position in the kingdom of God, will be determined by the quality of our deeds and the motives behind them (see 1 Cor. 3:10–15; 4:4–5). Thus, John says, we must take seriously the balance between unconditional love and discerning truth in this life. If we allow the truth to be compromised (even in the name of love), then we open ourselves up to being led astray, which can have serious consequences (1 Cor. 3:12-15).

Of course, some go “too far” and fail to “remains in the teaching of Christ” (2 Jn. 1:9). That is, they are not guilty simply of being deceived or falling into sin; instead, they have completely abandoned the faith they once professed. They have demonstrated, through their actions, a total disregard for God’s truth and> love. In such acute cases, John says, such people “has no relationship with God” (1:9). Such a person is a deceiver and an antichrist (1:7).

John treats this kind of apostasy in more detail in 1 John 2:19, where he asserts that such false teachers never truly experienced the saving grace of Jesus Christ. Those who so radically depart from the core teachings of the true Christian faith demonstrate that “they never really belonged with us” (1 John 2:19). Had those antichrists been truly united to Christ by the regenerating work of the Holy Spirit, “they would have stayed with us,” with the true church. Their departure makes it clear, however, that “they did not belong with us” (1 Jn. 2:19).

Again, this isn’t talking about Christians who entertain doubts, backslide into sin, or even temporarily stray from the right path. John’s definition of “antichrists” in 1 John and 2 John speaks to something more serious than the everyday struggles of faith we all experience. “Antichrists” are guilty of outright heresies that deny the core doctrines of the faith and fully embrace a lifestyle of sin contrary to God’s commands.

The world is full of deceivers—people who would lure us away from the truth and our eternal reward. Most false teachers use the very same Bible we use. But they twist it, adding to or taking away from its true meaning. John refers to “truth about Christ” (2 Jn. 1:9-10). We are to abide in the teaching. Those who do not bring this same teaching should be shown the door—or better yet, not invited into our homes (1:10).

What is the content of this fundamental Christian “teaching” to which John refers? Though this list is not exhaustive, the following fundamentals of our faith form a good checklist by which we can test the teachers who knock on our doors or come into our homes through TV, radio, print, or the Internet:

• the inspiration and inerrancy of Scripture (2 Tim. 3:16; 2 Pet. 1:21)
• the Triunity of God—Father, Son, and Holy Spirit—Creator of all things ( 1–2; Matt. 28:19)
• the fallen condition of humanity and the need for God’s grace ( 3; Rom. 3:23)
• the Virgin Birth, the full deity and the full humanity of Christ, and His sinless life ( 7:14; Matt. 1:18–25; Luke 1:26–38; John 1:1, 14; 8:53–58; Col. 1:15–20; Heb. 1:3, 8; 4:15)
• the substitutionary death of Christ for our sins, and his miraculous, bodily resurrection ( 5:6–8; 1 Cor. 15:1–11; 2 Cor. 5:21; Heb. 9:22, 26; 1 Jn. 1:7, 9)
• the ascension of Christ and His present ministry to the believer through the Holy Spirit (John 14:12–21; Acts 1:6–9;  8:34; Eph. 4:7–10)
• the literal, future return of Christ to the earth (John 14:1–3; 1 Thes. 4:13–18)

False teachers will never stand up and openly declare, “We twist the Scriptures.” No cultist knocking on your door will say, “We use ‘Jesus’ in our literature, but truth be told, we actually preach a different Jesus.” No flashy TV preacher will look straight into the camera and shout, “I’m a heretic, but send me your money anyway!” Given that deceivers are skilled at concealing their own beliefs and practices, we require discernment. And as soon as we catch a whiff of their putrid doctrine, we need to keep them at arm’s length. John puts it even more bluntly: If anyone comes to your meeting and does not teach the truth about Christ, don’t invite that person into your home or give any kind of encouragement. ¹¹ Anyone who encourages such people becomes a partner in their evil work. (2 Jn. 1:10–11).

That may seem harsh, but think about it. John is using the second-person plural, indicating that he is now speaking to the chosen lady and her children, who are walking in the truth. If the lady had a problem with overemphasizing love and downplaying truth, the children would have also had an undeveloped understanding of the truth, thus lacking discernment. When a person is new to the faith, it’s always best to shield them from false teaching, to protect them from antichrists who aim to confuse and lead people astray. I’m not saying evangelists, apologists, and trained teachers should shy away from confronting the errors of heretics; but effectively engaging false teachers requires a significant amount of training and experience, which most young believers don’t have.

Until we learn how to properly balance love and truth, the best policy is to simply close the door on those conversations that could poison believers who have not yet developed the spiritual strength to resist infection.

1:12–13

John ends this tiny letter with some personal greetings. The warmth of his affection comes through as he expresses his earnest desire to see the chosen lady and her children “face to face.” He had so much more to say, but paper and ink weren’t the proper medium. What a great endorsement of the need for personal, in-the-flesh, life-on-life interaction! Even in his old age, John wanted to make the trip to be present with his brothers and sisters in Christ. This is a lesson all of us could learn in our impersonal world of texting, e-mail, and social media. Personal presence matters. Only through face-to-face interaction would John be able to say Then our joy will be complete (1:12).

Finally, John extends warm greetings from “the children of your sister,^[f] chosen by God.” (1:13). This might imply that the sister herself was no longer living, and that her children, dwelling in the city of Ephesus with John, wanted their aunt to know of their love for her. However, without more definite details, we can’t be sure. In any case, this letter, which began with words of tender love, concludes with the same warmth of affection.

APPLICATION: 2 JOHN 1:1–13

Principles for Balancing Love and Truth

Although only thirteen verses long, 2 John contains three principles we can spend the rest of our lives putting into practice. These aren’t complicated, but they are difficult, because navigating between unconditional love and discerning truth will always be a challenge for believers striving to live a balanced Christian life.

First, loving others is a fundamental expression of authentic Christianity. The chosen lady and her children were excellent examples of this kind of loving hospitality and welcoming spirit. Nowhere does John seek to downplay or dismiss the need for this kind of open-armed love. One of the greatest witnesses we can have in a world of hate is to show love and charity toward both the family of God and those outside the church. Therefore, let’s walk in love.

Second, embracing the truth is equally essential. The one who loves you the most is the one who tells you the truth. If I’m engaged in destructive behavior, I would hope somebody loves me enough to tell me. It isn’t loving to let a person go to hell because we don’t want to offend them. This means we need to know the truth, grow in the truth, and study Scripture and sound theology for the rest of our lives. If you don’t know what you believe and why, you won’t know where to stand on any doctrinal or moral issue—at least not with any solid conviction. Therefore, take time to study and be strengthened in the truth.

Third, when error is discerned, love must be kept within its bounds. The challenge today is to know the truth and take a stand for it without backtracking, compromising, or downplaying it. At the same time, we need to be gracious and winsome in our witness. We must always be ready if someone asks about your hope as a believer, always be ready to explain it. “But with gentleness and reverence” (1 Pet. 3:15). We must stand for the truth, but at the same time, we must extend love and walk in grace. We must love within the banks of truth and discernment … and learn to live in the dynamic tension between grace and truth. Therefore, learn the language of “speak the truth in love” (Eph. 4:15) to both believers and unbelievers. Therefore, Speak the Truth in Love.

Next week, we will focus our exploration on the letter of 3 John. Our message for next week is “A Confident Life – Balancing Truth and Love.” Our Core verses for next week will be:  3 John 1:1-15

Closing Prayer

Welcome to Day 2753 of Wisdom-Trek. Thank you for joining me.

This is Guthrie Chamberlain, Your Guide to Wisdom

Day 2753 – Wisdom Nuggets – Psalm 101:1-8 – Daily Wisdom

 

Wisdom-Trek Podcast Script – Day 2753

Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day 2753 of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before.

The Title for today’s Wisdom-Trek is: The King’s Mirror – A Manifesto of Integrity

Today, we stand at the threshold of a new royal chamber as we explore Psalm One Hundred One, covering the entire psalm, verses one through eight, in the New Living Translation.

In our previous trek through Psalm One Hundred, we experienced the joyful noise of the thanksgiving procession. We learned how to “enter His gates with thanksgiving” and “go into His courts with praise.” It was a psalm about the people of God approaching the presence of God, acknowledging that He is good, His love is eternal, and His faithfulness lasts forever. It was the liturgy of entry.

But Psalm One Hundred One asks a follow-up question that is much more searching: Once you are inside the gates, how do you live?

This psalm is often called “The Mirror for Magistrates” or “The King’s Mirror.” It is written by David, and it is a personal manifesto of integrity. If Psalm One Hundred is about the public worship of God, Psalm One Hundred One is about the private discipline of a leader. It connects deeply to the Royal Psalms we have been studying because, in the Ancient Israelite worldview, the earthly king was supposed to be the visible representative of the Invisible God.

If Yahweh reigns with “Righteousness and Justice” (as we saw in Psalm Ninety-seven), then David’s throne must be established on the same foundation. This psalm is David’s vow to create a court, a home, and a city that mirrors the holiness of the Divine Council. It is a psalm of severe cleaning, purging the influence of chaos and evil from the heart of the kingdom.

So, let us look into this mirror and see if our own house reflects the King’s standard.

The first segment is: The Vow of the Private Heart

Psalm One Hundred One: verses one through two.

I will sing of your love and justice, Lord. I will praise you with songs.   I will be careful to live a blameless life— when will you come to help me? I will lead a life of integrity in my own home.

David begins his manifesto by setting his tuning fork to the character of God: “I will sing of your love and justice, Lord. I will praise you with songs.”

Notice the two attributes he chooses: Love (ḥesed—unfailing, loyal love) and Justice (mishpat). These are the twin pillars of Yahweh’s reign that we saw in Psalm Eighty-nine and Psalm Ninety-seven. Before David can rule others, he must immerse himself in the nature of the God he represents. He sings about them to internalize them. A leader who does not sing of God’s justice will soon become a tyrant; a leader who does not sing of God’s love will soon become a legalist.

From this worship comes a solemn vow: “I will be careful to live a blameless life… I will lead a life of integrity in my own home.”

The phrase “live a blameless life” literally means to walk in the “way of integrity” (tamim—wholeness, completeness). But notice where this integrity starts. It doesn’t start on the public stage or at the city gate; it starts “in my own home” (literally, “in the midst of my house”).

David understands that public authority relies on private purity. If there is chaos in the king’s house, there will be chaos in the kingdom.

Embedded in this vow is a poignant question: “when will you come to help me?”

This seems like an interruption, but it is the key to the whole psalm. David is likely referring to the Ark of the Covenant. He wants the presence of God to dwell with him in Jerusalem, in his palace, and in the city. But he knows, from the theology of the Divine Council, that a Holy God cannot dwell with iniquity. Yahweh sits enthroned between the Cherubim (Psalm Ninety-nine). If David wants God to “come to him,” David must prepare a place that is compatible with God’s holiness. He is cleaning house so that the Guest of Honor will feel at home.

The Second Segment is: The Gatekeeper of the Senses.

Psalm One Hundred One: verses three through four.

I will refuse to look at anything vile and vulgar. I hate all who deal crookedly; I will have nothing to do with them.   I will reject perverse ideas and stay away from every evil.

Now, David moves from his general vow to specific boundaries. He establishes himself as the gatekeeper of his own soul.

“I will refuse to look at anything vile and vulgar.”

The Hebrew here is powerful: “I will not set before my eyes a matter of Belial.”

Belial is a term often used in the Old Testament for “worthlessness,” but in the Ancient Israelite worldview, it carried a darker connotation. It was associated with the forces of chaos, the underworld, and the anti-divine order. By saying he will not look at a “thing of Belial,” David is refusing to entertain the chaos that Yahweh defeated. He will not let visual garbage enter the eye-gate of his soul. He refuses to be fascinated by evil.

“I hate all who deal crookedly; I will have nothing to do with them.”

The word “crookedly” refers to swerving or deviating from the straight path. It implies apostasy—turning away from Yahweh to follow the lesser, rebel gods or human idols. David says this behavior will not “cleave” to him. Evil is sticky. If you handle it, it clings. David vows to keep his hands clean.

“I will reject perverse ideas and stay away from every evil.”

The phrase “perverse ideas” is literally a “twisted heart” (levaqeš). In the Bible, the “heart” is the center of will and decision-making. A “twisted heart” is one that warps the truth for its own gain. It is the mindset of the serpent. David vows to perform heart surgery on himself, rejecting any thought pattern that twists God’s straight truth.

He asserts, “I will know no evil.” This doesn’t mean ignorance of evil’s existence; it means he will have no intimacy with it. He will not claim it as a friend.

The Third Segment is:The Personnel Policy of the Kingdom.

Psalm One Hundred One: verses five through seven.

I will not tolerate people who slander their neighbors. I will not endure conceit and pride.   I will search for faithful people to be my companions. Only those who are above reproach will be allowed to serve me.   I will not allow deceivers to serve in my house, and liars will not stay in my presence.

A king is only as good as his counselors. David now applies his standard of integrity to his administration. He lists the qualifications for working in the White House of Zion.

First, the disqualifications: “I will not tolerate people who slander their neighbors. I will not endure conceit and pride.”

Slander (secretly destroying a neighbor) destroys the community from the bottom up. Pride (conceit) destroys the community from the top down.

Specifically, David mentions the “haughty look” (conceit) and the “proud heart.” In the Divine Council worldview, pride was the original sin of the rebel spiritual powers. It was the nachash (the serpent) and the Prince of Tyre (Ezekiel Twenty-eight) whose heart became proud because of their beauty. Pride is the specific attribute of the anti-God forces.

David says, “I will not endure it.” (Literally: “I cannot eat with it”). He will not break bread with arrogance. If a courtier is proud, they are acting like the enemy of Yahweh, and they have no place in David’s court.

Next, the qualifications: “I will search for faithful people to be my companions. Only those who are above reproach will be allowed to serve me.”

David’s eyes are scanning the land, not for the rich, the famous, or the politically connected, but for the “faithful” (amunei—from the same root as amen). He wants people who are steady, reliable, and true to the covenant.

He wants those who walk in the “way of integrity” (the same “blameless life” David vowed in verse two) to be his servants. He surrounds himself with people who reflect his own values. This is crucial wisdom: you become like the people you hire, and you become like the people you keep close.

Verse seven creates a “No Liars Zone”: “I will not allow deceivers to serve in my house, and liars will not stay in my presence.”

Deceit (remiyah) and lies (sheqer) are incompatible with the God of Truth. David knows that a government built on lies will eventually collapse, because “Righteousness and Justice are the foundation of [God’s] throne,” not spin and propaganda.

The fourth Segment is: The King as Judge: Cleaning the City.

Psalm One Hundred One: verse eight.

My daily task will be to ferret out the wicked and free the city of the Lord from their grip.

The psalm concludes with a picture of the King in action. This is the application of all the previous verses.

“My daily task will be to ferret out the wicked…”

The literal Hebrew says, “Morning by morning I will destroy the wicked of the land.”

To understand this, we need to visualize the Ancient Israelite City Gate.

In the ancient world, the King or the elders would sit at the city gate in the cool of the morning to hear legal cases and render judgment. This was the supreme court of the land.

By saying “morning by morning,” David is committing to relentless, daily diligence in the administration of justice. He is not just ruling from a distant palace; he is actively engaging in the work of judgment (mishpat). Just as God’s mercies are new every morning, the King’s justice must be fresh every morning. He is weeding the garden daily before the weeds take over.

The goal of this harsh-sounding “ferreting out” or “destroying” is redemptive: “…and free the city of the Lord from their grip.”

David calls Jerusalem “the City of the Lord” (Ir-Yahweh). It is not David’s city; it is Yahweh’s city. It is the place where the Divine Council meets earth. It is the footstool of the Almighty.

Therefore, it must be clean. The “wicked” (the agents of chaos and injustice) cannot be allowed to act with impunity in Yahweh’s headquarters. David sees his role as the custodian of sacred space. By cutting off the wicked, he is preserving the sanctity of the city so that the Holy God of Psalm Ninety-nine can dwell there in peace.

Psalm One Hundred One challenges us deeply.

While we may not be kings over a nation, we are all rulers over the “little kingdom” of our own lives, our homes, and our spheres of influence.

David teaches us that integrity integrates. It connects our public worship (Psalm One Hundred) with our private habits (Psalm One Hundred One).

1. Look at your home: Are you leading with integrity within your own four walls, where no one else sees?
2. Look at your eyes: Are you setting “vile things” before them, entertaining the chaos that God hates?
3. Look at your inner circle: Are you tolerating pride and slander in your friendships or your workplace? Or are you surrounding yourself with the faithful?

We cannot expect God to “come to help us” (verse two) if we are making our lives comfortable for the things He hates. Let us take up the daily task of clearing the weeds from our own hearts, making them a suitable city for the Lord.

If you found this podcast insightful, please subscribe and leave us a review, then encourage your friends and family to join us and come along tomorrow for another day of, ‘Wisdom-Trek, Creating a Legacy.’

Thank you so much for allowing me to be your guide, mentor, and, most importantly, I am your friend as I serve you through this Wisdom-Trek podcast and journal.    As we take this Trek of life together, let us always: Live Abundantly.    Love Unconditionally.    Listen Intentionally.    Learn Continuously.    Lend to others Generously.    Lead with Integrity.    Leave a Living Legacy Each Day.

I am Guthrie Chamberlain, reminding you to’ Keep Moving Forward,’ ‘Enjoy your Journey,’ and ‘Create a Great Day…Everyday! See you next time for more daily wisdom!

 

Welcome to Day 2752 of Wisdom-Trek. Thank you for joining me.

This is Guthrie Chamberlain, Your Guide to Wisdom

Day 2752 – Wisdom Nuggets – Psalm 100:1-5 – Daily Wisdom

Wisdom-Trek Podcast Script – Day 2752

Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day two thousand seven hundred fifty-two of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before.

The Title for Today’s Wisdom-Trek is: The Rhythm of Gratitude – Entering the Gates with Praise.<0.5#>

Today, we arrive at a beloved landmark on our journey through the Psalter. We are exploring Psalm One Hundred, covering the entire hymn, verses one through five, in the New Living Translation.

This short, vibrant psalm serves as the grand finale to the collection of Royal Psalms we have been trekking through (Psalms Ninety-three through Ninety-nine).

In our previous trek through Psalm Ninety-nine, we were on our knees. We saw the Holy King enthroned between the Cherubim, and the command was to “tremble” and to “bow low.” It was a psalm of heavy, transcendent holiness.

Psalm One Hundred resolves that trembling into uncontainable joy. It tells us that the Holy King is also the Good Shepherd. It is the invitation to stand up, dust off our knees, and march through the temple gates with a song of thanksgiving. It is the only psalm in the Bible with the specific superscription “A Psalm of Thanksgiving” (Mizmor l’todah). It was likely sung as the procession entered the temple courts to offer the thanksgiving sacrifice.

It teaches us that while God is the High King of the Divine Council, He is also our God, and His courts are open to us.

So, let us join the procession and enter His gates with thanksgiving.

The First Segment is: The Universal Call to Worship.

Psalm One Hundred: verses one through two.

Shout with joy to the Lord, all the earth! Worship the Lord with gladness. Come before him, singing with joy.

The psalm opens with a burst of energy, issuing three imperative commands to the entire world: “Shout with joy to the Lord, all the earth!”

The command to “shout” (rûa‘) connects us back to the earlier Royal Psalms. This is the shout of homage to a King; it is the fanfare of coronation. But notice the audience: “all the earth.”

This is a missionary call. Just as we saw in Psalm Ninety-six, the invitation to worship Yahweh is not restricted to the ethnic borders of Israel. It is a summons to the nations—who were formerly under the dominion of the rebel gods of the Divine Council—to switch their allegiance. We are calling the whole earth to defect from the darkness and shout allegiance to the True King.

The second command defines the attitude of our service: “Worship the Lord with gladness.”

The word “Worship” (‘ābad) literally means to serve. It implies slavery or bond-service. In the ancient world, serving a god or a king was often a terrified, burdensome duty. You served to avoid being crushed.

But Yahweh demands a different kind of service. We are to serve Him with “gladness” (simḥâ). Our servitude is to be marked by joy, not drudgery. Why? Because He is a good Master. He does not exploit His servants; He empowers them. If our service to God has become a grinding burden, we have misunderstood the nature of our King.

The third command brings us into His presence: “Come before him, singing with joy.”

To “come before him” implies a formal audience. We are entering the throne room. But we don’t enter with a somber dirge; we enter with a “joyful song” (rĕnānâ—a ringing cry). We are happy to be there.

The Second Segment is: The Theological Basis: Knowledge of God.

Psalm One Hundred: verse three.

Acknowledge that the Lord is God! He made us, and we are his. We are his people, the sheep of his pasture.

Now, the psalmist pauses the singing to give us the reason why we worship. Emotion without truth is just hype. True worship is based on knowledge.

“Acknowledge that the Lord is God!”

This command to “acknowledge” (literally “Know” – dĕ‘û) is a call to theological conviction. We must know, deep in our bones, that Yahweh (the Lord) is Elohim (God).

In the context of the Ancient Israelite worldview, this is a polemical statement against the gods of the nations. It is an assertion that Yahweh is the Species Unique. The other elohim are merely created beings, lesser spiritual functionaries. Only Yahweh is the Ultimate Reality.

Then, the psalmist gives two fundamental reasons for this acknowledgment: Creation and Covenant.

First, Creation: “He made us, and we are his.”

There is a textual variant here in the Hebrew. The Masoretic text reads “He made us, and not (lo) we ourselves.” This is a powerful truth: we are not self-made. We did not evolve by accident, nor are we the architects of our own destiny. We are creatures; He is the Creator. This destroys human pride.

However, another reading (followed by the NLT here) is “He made us, and we are His (lo with a vav).” This emphasizes ownership. We are His property.

Second, Covenant: “We are his people, the sheep of his pasture.”

This moves from the general truth of creation to the specific intimacy of relationship. We are not just His creatures; we are “His people.”

The metaphor of the “sheep of his pasture” is deeply significant. In the ancient Near East, kings were often called shepherds, but they were usually predatory shepherds who fleeced the flock. Yahweh is the Good Shepherd who provides the pasture.

Sheep are dependent. They need guidance, protection, and provision. By calling ourselves sheep, we are admitting our vulnerability. But because Yahweh is the Shepherd, that vulnerability is not a liability; it is the guarantee of His care. He is responsible for us.

The Third Segment is: The Liturgy of Entrance.

Psalm One Hundred: verse four.

Enter his gates with thanksgiving; go into his courts with praise. Give thanks to him and praise his name.

Having established who God is, the procession now moves physically into the sacred space.

“Enter his gates with thanksgiving; go into his courts with praise.”

This describes the physical act of walking through the gates of the Temple mount and entering the courtyards where the sacrifices were offered.

The password for entry is “Thanksgiving” (tôdâ). In the Levitical system, the tôdâ offering was a specific type of peace offering given to thank God for deliverance or blessing. It was often accompanied by a public testimony.

The psalmist is saying that we cannot approach God empty-handed or empty-hearted. We enter His presence by reciting what He has done for us. Gratitude is the gateway to intimacy.

“Give thanks to him and praise his name.”

To “praise” (bārak) literally means to “bless” His name. We bless God by speaking well of Him, by declaring His attributes.

Notice the focus on His “Name.” In the Bible, the Name represents the character and reputation of the person. To praise His Name is to celebrate His reputation as the God who keeps promises, the God who defeated the chaos waters, and the God who shepherds His people.

The Fourth Segment is: The Eternal Motivation: God’s Character.

Psalm One Hundred: verse five.

For the Lord is good. His unfailing love continues forever, and his faithfulness continues to each generation.

The psalm concludes with a final, threefold declaration of God’s nature. This is the bedrock upon which all our joy, service, and thanksgiving rest.

“For the Lord is good.”

This is the most basic, yet most contested, truth in the universe. In a world full of suffering, chaos, and evil, is the Power behind it all actually benevolent? The psalmist asserts: Yes. Yahweh is ṭôḇ—good. His intentions toward His creation are kind. He is not capricious like the pagan gods; He is fundamentally benevolent.

“His unfailing love continues forever,”

Here is our covenant word again: “Unfailing Love” (ḥesed). This is God’s loyal love, His stubborn refusal to let go of His people. The psalmist assures us that this love is not a temporary mood. It is eternal. It “continues forever.”

This connects back to the assurance given in Psalm Eighty-nine, where God promised that His ḥesed would never be removed from the line of David. Even when we fail, His love endures.

“and his faithfulness continues to each generation.”

“Faithfulness” (’ĕmûnâ) means firmness, reliability, and truth. God is reliable. He does not change His mind. He does not break His word.

And this reliability is trans-generational. It is “to generation and generation.” The God who was faithful to Abraham was faithful to Moses, was faithful to David, and will be faithful to us and to our children.

Psalm One Hundred is short, but it is mighty. It is the perfect conclusion to the Royal Psalms because it tells us what kind of King reigns over the universe.

He is a King who invites the whole earth to shout for joy. He is a Shepherd who claims us as His own. And He is a God defined by goodness, loyal love, and eternal dependability.

So today, as we walk our trek, let us not be silent. Let us check our hearts—are we serving with gladness? And let us mentally pass through the gates, carrying the offering of thanksgiving for who He is.

If you found this podcast insightful, please subscribe and leave us a review, then encourage your friends and family to join us and come along tomorrow for another day of, ‘Wisdom-Trek, Creating a Legacy.’

Thank you so much for allowing me to be your guide, mentor, and, most importantly, I am your friend as I serve you through this Wisdom-Trek podcast and journal.   As we take this Trek of life together, let us always: Live Abundantly.   Love Unconditionally.   Listen Intentionally.   Learn Continuously.   Lend to others Generously.   Lead with Integrity.   Leave a Living Legacy Each Day.

I am Guthrie Chamberlain, reminding you to’ Keep Moving Forward,’ ‘Enjoy your Journey,’ and ‘Create a Great Day…Everyday! See you next time for more daily wisdom!

 

Welcome to Day 2751 of Wisdom-Trek, and thank you for joining me.

This is Guthrie Chamberlain, Your Guide to Wisdom – Theology Thursday – From Eden to New Jerusalem: The Pattern of Ascent, Fall, and Redemption

Wisdom-Trek Podcast Script – Day 2751

Welcome to Wisdom-Trek with Gramps!   I am Guthrie Chamberlain, and we are on Day 2751 of our Trek.   The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before.

Our current series of Theology Thursday lessons is written by theologian and teacher John Daniels. I have found that his lessons are short, easy to understand, doctrinally sound, and applicable to all who desire to learn more of God’s Word. John’s lessons can be found on his website   theologyinfive.com.   Today’s lesson is titled From Eden to New Jerusalem: The Pattern of Ascent, Fall, and Redemption.

 

Throughout Scripture, a pattern emerges—one that contrasts the fall of those who grasp at divinity with the exaltation of those who receive it by grace through believing loyalty. From Eden to Hermon, Babel, and ultimately to the New Jerusalem, the Bible traces the path of human ambition, divine descent, and final restoration.

The first segment is: Eden: Seizing Divinity, Ending in Death

In the beginning, Adam and Eve were created in the image of God, placed in sacred space, and destined to reign with Him. Yet they were not content to reflect His glory. Tempted by the serpent, they reached for equality with God on their own terms:

“For God knows that when you eat of it your eyes will be opened, and you will be like God, knowing good and evil.” Genesis three verse 5

By attempting to grasp what had not been offered, they fell. Cast out of the garden, barred from the Tree of Life, and sentenced to die, their descent began not just physically but spiritually. They traded divine fellowship for exile and mortality.

The second segment is: Hermon: Divine Rebellion and the Corruption of Mankind

The next great rebellion came not from humans alone, but from the spiritual realm. According to 1 Enoch 6, the sons of God descended upon Mount Hermon and made a pact to defy God by taking human wives and producing the Nephilim. Their actions unleashed chaos and violence across the earth.

This attempt to force a merger of heaven and earth on their own terms brought catastrophic consequences. God judged the Watchers, bound them in the Abyss, and destroyed their offspring in the Flood. Yet their spirits—demons—remained to corrupt mankind.

The descent from Hermon marked not exaltation but divine exile, and it echoes the same pattern: those who attempt to seize divine authority fall into judgment.

The third segment is: Babel: Ascending in Pride, Scattered in Judgment

The next great act of rebellion came at Babel. Humanity, unified in language and purpose, sought to reach the heavens:

“Come, let us build ourselves a city and a tower with its top in the heavens, and let us make a name for ourselves…” Genesis Eleven verse 4

Though the text says they were “one people,” this unity was likely driven by demonic influence—a renewed attempt to reopen the spiritual gateway severed at the Flood. Some modern theological reconstructions suggest the builders, influenced by demonic forces, may have sought to create a gateway that would allow the imprisoned Watchers to rise again and make war on Heaven itself.

But the plan was doomed.

God had already sentenced the Watchers to the Abyss, and no human or spiritual force could overturn that judgment. 1 Enoch 10; 2 Peter two verse 4; Jude 6. God scattered the nations, confused their language, and divorced them. Deuteronomy thirty-two, verses eight and nine. The effort to rise led, once again, to descent.

The fourth segment is: Christ: Yahweh Descends in Love, Takes Back His Glory

Where man fell by grasping, Yahweh triumphed by surrendering in the person of Jesus Christ. Though fully a member of the Trinity, He did not cling to His divine status:

“Though he was in the form of God, he did not count equality with God a thing to be grasped… he humbled himself… even to death on a cross.” Philippians two verses eight and nine.

 

This was not a loss of deity but an act of humility and mission. Having completed His work, Christ took up again the glory that was always His by nature. John seventeen verse five. His descent into the lower parts of the earth. Ephesians four verse nine broke the power of death. His resurrection and ascension reclaimed the nations disinherited at Babel and offered resurrection life to all who believe.

The fifth segment is: Revelation: Heaven Descends, Humanity Raised

The story ends not with man climbing back to God, but with God bringing Heaven down to man:

“And I saw the holy city, new Jerusalem, coming down out of heaven from God… Behold, the dwelling place of God is with man.” Revelation twenty one verses two and three.

 

What was lost in Eden is restored. The nations, once scattered and deceived, are healed by the river that flows from God’s throne (Revelation twenty two verse two. Those who once tried to make themselves gods now live as glorified children of God, reigning with Him forever.

The sixth segment is: The Invitation: Believing Loyalty Restores the Image

The pattern is clear. Those who seek to ascend by their own power fall. But those who trust in the One who descended are lifted up. The path to divinity is not through pride, ritual, or rebellion, but through believing loyalty to the One who gave Himself for us.

“To all who did receive him, who believed in his name, he gave the right to become children of God.” John one verse twelve.

 

In the end, the question is not whether we will rise, but how. Will we grasp for the throne, or will we bow to the King who descended so we might be raised with Him?

The promise of the garden is reestablished. The mountain is redeemed. The tower lies in ruins. The cross stands eternal. And the city of God descends—not to be stormed by man, but to welcome those who call Him Father.

In Conclusion

In the biblical story, every attempt by created beings to rise above their station results in humiliation, exile, or death. Eden, Hermon, and Babel all showcase this tragic arc. But in the person of Jesus Christ, Yahweh Himself reverses the pattern: descending in humility, defeating the grave, and raising up all who place their loyal trust in Him.

It is not through seizing glory that humanity is restored, but through surrendering to the One who gave it up so that we might share in it forever.

Here are some Discussion Questions to further consider

1. Why do you think Scripture consistently shows that attempts to ascend to God’s level result in exile, death, or judgment? What does this reveal about the nature of pride and autonomy in the biblical worldview?
2. How does the descent of Yahweh in the person of Jesus Christ differ from all other acts of descent or ascent in the Bible, and why is this distinction crucial for understanding salvation?
3. In what ways does the biblical pattern of false ascent followed by divine descent challenge modern views of self-exaltation, personal autonomy, or spiritual self-realization?
4. What does the final act of God bringing Heaven down to Earth in Revelation 21–22 teach us about His desire for relationship with humanity? How should this shape our view of eternity and our present mission?
5. How does Christ’s death and resurrection serve as a turning point in spiritual authority, and what does this mean for the current rule of Satan over the nations?

 Join us next time on Theology Thursday, where our lesson will explore: 10 Times Jesus Declared His Divinity in the Gospels.

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Thank you so much for allowing me to be your guide, mentor, and, most importantly,   I am your friend as I serve you through this Wisdom-Trek podcast and journal.

As we take this Trek of life together, let us always:     

Liv Abundantly.    

Love Unconditionally.    

Listen Intentionally.    

Learn Continuously.   

Lend to others Generously.    

Lead with Integrity.    

Leave a Living Legacy Each Day.    

I am Guthrie Chamberlain   reminding you to      ’ Keep Moving Forward,’       ‘Enjoy your Journey,’        and ‘Create a Great Day, Everyday!      Join me next time for more daily wisdom!