The Eschatological Mastery of the Bible
by Dr. C. Matthew McMahon   

In the previous three articles ( 1, 2, 3 ) we have touched on what it means to be an Eschatological Master of the World.  This mastery is set in the context of joy, and rests on the promises of Christ in the Bible.  His Word to us is the assurance we have in truly living a joyous life before in the entirety of our redeemed humanity.  We have seen how the joy of the Lord permeates our prayer life and how it aids us in mediation.  Joy in prayer is the context in which we can be assured our prayers are effectual, at least for the fervent and righteous who pray.  And godly meditation, contemplating the things of Christ and all that surrounds the revelation of His saving hand, is consistently a means of joy since it moves us close to the Savior and teaches us to love Him in a more varied but constant manner.  The more we know of Him, the more we love.  We now move to the last of these 3 areas of devotions, and how the joy of Christ affects them, in considering the Eschatological Mastery of the Bible.  How does the Word of God fit into our time of devotions as an Eschatological Master?

I believe it would be helpful to survey the four instances in Philippians which deal with the Word in some respect.  They are in 1:9, 3:8, 3:10-11, and 4:8.  The first instance is in Philippians 1:9 where the apostle exhorts the Philippians to abound in knowledge and discernment, “And this I pray, that your love may abound still more and more in knowledge and all discernment.”  In light of the current study, there are certain questions that arise; the first is “What is knowledge?”  What does it mean to know something?  Knowledge is the attainment of noticing a certain fact and then assenting to its validity.  It may be evil or good, but it is still the attainment of information, the gathering of facts.  It is a rational compilation of biblical information (for our purposes).  Paul, though, does not simply say “know things” but couples this knowledge with “discernment.” 

What is discernment?  How do knowledge and discernment intertwine?  Discernment is the peculiar gift of those who exercise wisdom with knowledge.  Wisdom is the right application of knowledge and a hearty discernment is the result of the careful scrutiny of knowledge applied with a wise mind.  Even though this may be true, Paul is not only saying that people are to wisely apply their knowledge.  He places both knowledge and the discernment which should stem from it in the context of Christian love.  Love is bound up in having knowledge and discernment.  How is love bound up in this?  If a Christian rightly applies the Scriptures to his ministry before others, he is exercising the wisdom of the Bible, the knowledge applied rightly, to discern what ought to be done for others as he gives himself selflessly for the cause of Christ.  If this be done, then Christian love is fulfilled and Christ’s glory is reflected in us.  But this can only happen as we are filled with knowledge – knowledge of the Word.

In Philippians 3:8 we find Paul referring to the excellency of knowledge, “Yet indeed I also count all things loss for the excellence of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them as rubbish, that I may gain Christ.”  This facet of knowledge is both practical and efficacious knowledge.  It is an experience born out of what Paul knows, but it is not merely an experiential meeting.  There is a great source of intimacy here, yet, the intimacy is based in something he rational comprehends and knows.  The word “excellent” here connotes the idea of being “superior in rank.”  The knowledge Paul has obtained is the most superior knowledge to be attained for it both fills his mind and causes the intimacy and bonding he desires with his Lord to solidify.

Knowledge, though, is not only the rational biblical survey of facts that thrusts a believer into a personal relationship in the “here and now.”  Though that is accomplished, for sure, it also catapults his mind to the future, the eschatological end; and this then places us in the immediate context of the joy we have been thus far speaking about.  In Philippians 3:10-11 we see this eschatological end and saving knowledge bound together, “That I may know Him and the power of His resurrection, and the fellowship of His sufferings, being conformed to His death, if, by any means, I may attain to the resurrection from the dead.”  The order of words here is important to the eschatological nature of the letter.  First we know Him; we have knowledge of Him.  This word ginosko (ghin-oce'-ko) means “to learn to know, come to know, get a knowledge of  perceive, feel 1a) to become known 2) to know, understand,  perceive, have knowledge of 2a) to understand 2b) to know.”  It is the general use of the Greek word for knowing, or in its noun form, for knowledge.  So the first part of this verse stresses what the Christian is to know – it is what Paul knew to be true.  Next, in a most orderly fashion, Paul stresses the knowledge of the resurrection.  Christ as risen form the dead is a great eschatological theme of the New Testament.  Paul accentuates his knowledge by attaining a knowledge of the resurrection – the longing which he so desires in the eschatological framework of redemption.  When the Christian knows the power of the resurrection of Jesus Christ in its full-orbed redemptive reality, the consequent ideas of eschatological fulfillment in Christ’s return, and then our subsequent resurrected state, this eschatological framework comes to light.  Is there anything more joyous to be reminded of than being in the presence of Christ without sin?  In a moment, we shall be changed, and we shall be like Him, and we shall see Him as He is.  But Paul’s ecstasy and joy do not stop at knowledge of the resurrection.  He begins at the end, eschatologically, but retraces the plan of redemption backwards.  He then speaks about the death of Christ and the sufferings of Christ.  The death of Christ is the pinnacle of Jesus’ work and the suffering servant of God, but by no means is it the end.  Paul already contemplated the end by thinking about the resurrection.  Now he moves to the foundation of the resurrection, which is the death of Christ, and then back even further to the sufferings of Christ.  Jesus Christ’s suffering, or His humiliation, began at the moment of his conception.  His earthly life was a grand scope of suffering while He tabernacled, or dwelt, among men.  Paul, in thinking about Christ’s resurrection, then His death, moves to the suffering of Christ through His life as the beloved Son who fulfilled all of the requirements of the Law as the One who pleased the Father.  And what does Paul desire?  He traces his eschatology back to share in the sufferings of Christ.  Not that Christians are able to share in the work of Christ, but that Christ is the example of suffering that we are to follow and mirror as the Christian life progresses.  There is a conforming to His likeness in humility.  But all of this is retroactively set aflame after Paul’s knowledge is consummated in the joy of attaining the resurrection of the dead.  That is why, in Philippians 3:12 he presses on towards the mark which is set before him, “Not that I have already attained, or am already perfected; but I press on, that I may lay hold of that for which Christ Jesus has also laid hold of me.”

Though Philippians 4:8 has been covered in another article, it certainly does fit here.  The Word of God is that which we are to mediate on day and night (Psalm 1:2).   It is an essential part of the Christian’s walk, and in this verse is a command to be followed, “Finally, brethren, whatever things are true, whatever things are noble, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report, if there is any virtue and if there is anything praiseworthy--meditate on these things.”  We principally find these things in the special revelation of God in the Bible.  We are to be thinking upon the things of God as food for the soul.  If you recall, the word mediate here is logizomai {log-id'-zom-ahee} which has connotations of “reckoning and calculating and counting over something.”  The Word of God should be part of our knowledge base, not only for knowledge sake but to empower for service.  How could this possibly be accomplished of we never think about what we are reading in the Word?  Knowledge for knowledge sake is nothing – it is dead orthodoxy.  It will not save.  Knowledge ought to spark our love to Christ to love Him more, and in a far deeper capacity.  It should excite our emotions, stir our minds, and quicken our resolve for service before Him both as a Christian, and as a member of our local assembly.  Without the knowledge of the Word what would we feed upon?  We are exhorted over and over to feed upon the knowledge of the Word since Jesus Christ is the Living Word come down from heaven for us.

If knowledge is so important (and it is!) what should we do to attain more of it in the Word?  What might be some practical suggestions of implementing Bible reading and study for future Eschatological Masters of the World?  I would like to lay emphasis on some practical generalities which may be often  overlooked.  One of the prerequisites for attaining knowledge is that men must be able to think.  Before they can ever read or study for profit they must be able to think, and think rightly.  Thus, Christians should be master logicians.  Without a framework for thought, a strategy for learning, there can be no learning.  Either that, or the learning which is accomplished is very shallow, or given to error because the thought process is not refined in some degree.  There are some important guidelines for logic that should be taken into consideration.  Now, it is not my intention to furnish you with a discourse on logic – I shall save that for a later time.  But there are important helps that guide the learner to logically follow a given pattern of study that may be of help.  First, it is important to always improve your time.  Never settle for simply going through the motions.  Engage your time that it is always edifying and striving after something greater than you did the day before.  Secondly, remember that knowledge is a key means to know Christ.  Without knowledge and thinking through the Bible you could never know the Lord Jesus Christ who is the Living Word.  Thirdly, be enthusiastic to know the foundations of the faith well.  Do not concern yourselves (right now) with trying to parse out and reconcile the differences between Supralapsarianism and Infralapsarianism if you are unaware of what it means to be justified.  Have the basics of the faith down pat before you engage in the more difficult doctrines of the faith which may not be as equally important to the foundational ideas.  Fourthly, read and study where you can read and study and meditate and pray.  Do not read and study where there will be no profit.  Maybe a busy living room is not the place, but a quiet corner in a bedroom is more conducive.  Try to find a place that is conducive to think through biblical issues, not just creating a time of threading the information through your eye lenses. 

The parent of prayer is Bible Reading.  When one reads the Bible that reading fuels the prayer warrior to pray.  How shall we pray if we have no ideas who we are praying to?  How shall we pray if we do not know how to pray?  The reading of the Bible stimulates our spiritual vigor for us.  But though we know this to be true, how shall we read with profit?  In my opinion, there is no way that deep spiritual understanding, or enlightened reason will come from the flesh’s attempt to read and study.  There must be a dependence upon the Spirit of God since it was the Sprit of God who carried along those men to write the inspired Word.  He is the Spirit of Truth and without His spiritual vitality we will read in vain.  The dependence of all this may run along these lines (I am not sure where I heard this but I thought it was helpful): The Spirit wrote the Scripture, we learn the Scripture, the Spirit brings to our mind what we learn, and we apply what He brings to mind.  This should be the foundation for our dependence on Him.

            Whatever is written in the Scriptures is written for our improvement.  Romans 15:4 says, “For whatever things were written before were written for our learning, that we through the patience and comfort of the Scriptures might have hope.”  We ought to be reading and digesting the Bible daily.  Without food for the soul how shall we ever grow?  And the Scriptures are quite plain, as in the verse above, that the reason why we have the privilege of a Bible is for our learning.  It is in the special revelation of the Bible that we find the truth behind our relationship with Jesus Christ and with the Father. 

The consequence of Bible reading should be apparent.  Bible reading should move us to support our faith.  It is there for the building up of the saints unto edification and godliness in Him.  Bible reading should move us to great skill in the language of guilt.  Remember, prayer is the language of guilt, and our Bible reading should enhance that time of prayer to a great extent wince it portrays God’s prescription for prayer.  Such is the case of Psalter.  It is an invaluable treasury of prayers and praise to God.  It should be part of our constant daily devotions.  And those daily devotions should comprise at least

3 chapters a day which would cause us to read through the Bible in one year (although we shall have six chapters the last day of the year).  This should be our goal to profit from our daily devotions to Christ.  It is quite ludicrous to think that we can benefit deeply from the Devil’s ploys like his “One Minute Bible.”  Such devotions set alone these lines simply set the conscience to be at ease, and devoid the soul of any true study of the Word.

            Are there guidelines for the effective application of the reading we accomplish?  Yes, most assuredly.  Pray that God will profit you in the reading.  This, again, is the utter dependence on the Spirit of God.  Without a dependence our flesh will not profit from the reading. 

We should also read the Bible as if every word is meant for us.  It is God’s Word to us, not some abstract philosophical dialogue to the masses.  It is a personal word from Christ to us – a love letter sent from God to us. 

We should also read it with seriousness.  That may sound trite, but it is very important.  We ought to read the Word with the full understanding that that it is the Word of God, not a Shakespearian play.  The secular documents of the world are no match for the inspired word – they are worlds apart.  There should be a sense of great seriousness towards the Bible that we may responsibly understand its teachings.  We may, then, have to pull off the shelf a commentary or other Bible help to aid us in rightly handle the Word of truth.  I believe if Christians were serious about the Word, there would be less errors roaming through the church. 

We should also remember that God did not have to reveal Himself to us nor give us His word.  It is a holy privilege to hold it in our hands. 

We should also get a high regard for it or ardent love for it.  How can the Christian not be in love with the Words of his God?  How could the Christian slight the everlasting Word of life? 

We should also come with humility as one needing to be taught.  We will never fully understand the Word and should always approach it as one needing the teaching and guidance of the Spirit of God when reading. 

We should also labor to be well founded in the most principle parts of the Bible.   As stated earlier, let us not be so taken up with the more difficult aspects of the Bible, but rather, let us be first grounded in the basics before we tread into deep waters. 

We should also labor to remember what we read.  This means we should be meditating on it as we read it.  It is not enough to pass the words before our eyes.  What type of eschatological joy could result from drudgery such at that?  We must think through what we read.  Thus, we may need to ask certain questions of the text that we may glean what is profitable and helpful – for instance: What does this passage teach concerning God’s will for my life as a Christian?  How does my life measure up to the Scriptures I am reading?  Where is it that I am pleasing Christ and where am I failing?  What might I do to take the necessary actions of obedience to the Scriptures I have read today?  These and other like questions will stir the heart to conformity to the image of Christ. 

Now I would like to take a turn down a different path.  Not only should we be reading the word, and thinking about it, but we should also be studying it.  Hosea 8:12 says, “I have written to him the great things of my law, but they were counted as a strange thing.”  We ought to pray that the Words of God are not a strange thing to us.  They were to the people of Israel.  During their apostasy they grew colder and colder in relationship to the Law.  God states here in Hosea that though they had the Word, they did not know it.  As with most people today, they had a Bible, but it was covered with dust.  Rather, we should be impressed to study well and take up the matter in the same manner as those in Acts 17:11.  I must warn the reader, this is often a very abused text.   Keeping in mind what the Greek text says and it will help clarify this greatly.  The text reads, “These were more fair-minded than those in Thessalonica, in that they received the word with all readiness, and searched the Scriptures daily to find out whether these things were so.”  The word “noble” here means “born into wealth and with the proper training.”  Not that they became noble, but that they were noble.  They were under God’s providence in such a way as to be have a better position in life.  Because of this they were able to use the tools they had been taught and given as children growing up (possibly with an education like the classical) to study well.  My own translation of this verse from the Greek would be the following, “These were noble in contrast to those in Thessalonica, who received the word with all eagerness, and daily investigated (or interrogated) the Scriptures whether these things were so.”  It is a statement of fact, not a result of their study.  Nobility is a nobility of birth.  However, what is important is that they interrogated the Bible.  This means they studied well, and so should we.

Studying helps you to remember what you read.  Studying enhances your reading.  But you may require help to study.  We all need help in studying efficiently.  We should gather good books around us to help us study.  In today’s market the abundance of study tools or computer software available for help is enormous.  Utilize whatsoever you can, from the Internet to the theological library to help you learn the Word of God through study – but be prudent with what you purchase.

Studying may also, in turn, prompt the Christian to memorize Bible verses.  This should be a habit which many fall short upon.  Psalm 119:11 says, “I have hidden your word in my heart that I might not sin against Thee.”  Not only should we study the Word, but we should hide it in our hearts to help us when we do not have the laptop computer with the Bible program ready at our every need.  No, your favorite theological book is not always under your arm.  I dare say you may not even have your Bible with you always – but you can never lose the Scriptures lodged in your mind from memorization and study. 

Lastly, though this may be more of a tangent that interrelated to Bible reading and study itself, we should be reading good books about the Bible to help us study well.  We stand upon the shoulders of others and their work before us.  Even the greatest men in the history of the church had done so.  Yet, what should we read?  How do we know certain books are worth our while or not?  Well, we could read them all, but there are so many books!  That simply will not work.  What we all need is a reliance on those who have either drudged through all those books and know the best, or have been directed to them already and know the best.  In either case they know the best books to read on certain subjects and we should take advantage of them.  It may be the minister you read is better than the one who preaches each Sunday!  Richard Baxter said, “You may read an able minister where you have a mean one to hear.” What we need, though, is a good teacher to direct us to good books.  Pastors should be well read, but, unfortunately, not all are well read.  We need to find those men who have read well and can direct us to the best of all on any subject.  Or maybe, they can direct us to those who would know.  But be earnest in reading the best books on the subject; do not waste your time with mediocre books.  Do not eat the meat and throw away the bones – rather – find the best that are just plain meaty and go with them.  Life is too short to do otherwise.  And when you read a book, read it thoroughly and with due consideration.  Make sure you think through what you read.  Also, remember that no one is perfect.  The best men are still men.  “Try all things,” you read.  As 1 John 4:1 says, “Beloved, do not believe every spirit, but test the spirits, whether they are of God; because many false prophets have gone out into the world.”  This should be our constant endeavor when reading. 

Finally, and most solemnly and soberly, do not be about book reading before you are about Bible reading and study.  That would be a grave sin.  Read your Bible first, study, memorize and then read.  Take the Word first, for even the writings of the godly saints of church history are still the extra-biblical writings of fallible men.

All of this weighed and applied in right measures and with a vigorous zeal for God will help the Christian love his Bible more and more.  Let us fall in love with the Bible.  In doing so we will enlarge our joy, and continue to build up our resistance against the world’s  devices to us from Christ.  The Word of God is the great weapon of our warfare to  which the Word, the flesh and the devil have no choice but to flee.  And only those who wield it with confidence, knowledge, and wisdom will come out as Eschatological Masters of the World.

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