Written by Amy K. Hall |
Saturday, February 26, 2022
If, as Christians, the fuel that fills us with “the fullness of God” and transforms us into humble, gentle, patient, tolerant people is our comprehension of the love of God (who saved us on the basis of nothing but his grace), and if to know that love, we must see that love, how then, after praying as Paul did, do we endeavor to see God’s love? By reading the entire Bible. Repeatedly. 

In last week’s post, I encouraged you to simply read the Bible repeatedly (as you’ve done with other lengthy book series you’ve enjoyed) in order to know it deeply and allow it to change you, so now I want to give you a more specific example of the benefits of this.
Consider the first half of Ephesians. In the past, I assumed Paul’s command in 4:1 to “walk in a manner worthy of the calling with which you have been called” referred generally to acting in a way that reflected well on God, but in context, he’s actually referring to something more specific—something you’ll see if we quickly walk through the text up to that point.
After describing how “in love [God] predestined us to adoption as sons through Jesus Christ…according to the kind intention of His will, to the praise of the glory of His grace” in Chapter 1, and then explaining even more carefully in Chapter 2 that this is all by his grace—that though we were “by nature children of wrath,” deserving only punishment, “because of His great love with which He loved us, even when we were dead in our transgressions, [God] made us alive together with Christ (by grace you have been saved)”—and that, in this way (i.e., by God’s loving grace), even Gentiles can be reconciled to God together with Jews through the cross, “for through Him we both have our access in one Spirit to the Father,” he then, after marveling at God’s wisdom and the “unfathomable riches of Christ,” comes to this prayer:
For this reason I bow my knees before the Father, from whom every family in heaven and on earth derives its name, that He would grant you, according to the riches of His glory, to be strengthened with power through His Spirit in the inner man, so that Christ may dwell in your hearts through faith; and that you, being rooted and grounded in love, may be able to comprehend with all the saints what is the breadth and length and height and depth, and to know the love of Christ which surpasses knowledge, that you may be filled up to all the fullness of God. (Eph. 3:14–19)
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The gospel of Jesus we preach to others is first and foremost for us. Treasure it by treasuring him. Fuel your passion for ministry by filling your soul with gospel grace. It would be the ultimate tragedy to come to the end of your ministry only to realize that you had labored in vain because you had not mined the depths of the riches of Christ and his grace toward you.

Take heed to yourselves, lest you be void of that saving grace of God which you offer to others.
I entered seminary as a naive and idealistic young man with grand designs and enormous hopes about future pastoral ministry. Between proper training and my passionate heart, nothing would stand in the way of me reaching souls for Christ — or so I thought.
I eagerly devoured every book assigned. Whether out of uncritical focus or predetermined agreement, everything I read affirmed that I was thinking correctly about what it took to succeed in ministry. I knew I was getting all I needed to be a great pastor.
Then I met Richard Baxter.
Of course, I mean the Richard Baxter who ministered in Kidderminster, England, from 1647 to 1661. That’s the power of words and sentences — you can actually meet and learn from someone who has long since died. And make no mistake: although dead, he still spoke to me and challenged me in a way that fundamentally altered my ministry.
Neglecting the Christ We Preach
I remember sitting in my seminary library, eager to dive into Baxter’s book The Reformed Pastor. All my classmates raved about it. I opened to the first chapter anticipating confirmatory words that would strengthen how I thought about ministry. To my surprise, I was stopped dead in my reading tracks.
Take heed to yourselves, lest you be void of that saving grace of God which you offer to others, and be strangers to the effectual working of that gospel which you preach; and lest, while you proclaim to the world the necessity of a Savior, your own hearts should neglect him, and you should miss of an interest in him and his saving benefits. (17)
Baxter’s words landed on me like a ton of bricks, and my heart was pierced with conviction. No one had ever challenged me to search my own heart for the very grace that I was so passionate to offer others. For the first time, I had been warned to “take heed” to my own heart for fear that I might miss out on “the effectual working of the gospel.”
Covering Dullness with Ministry
As I pored over Baxter’s words, it became clear to me that it was my own sanctification that was being challenged. I was still confident I was saved through faith, but I had assumed that my desire to preach the living waters of Christ meant that I had been drinking deeply from his well. The line “Take heed . . . lest you . . . be strangers to the effectual working of that gospel which you preach” splashed upon my soul like a bucket of cold water, waking me out of the state of spiritual slumber in which I had lived and studied.
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“Woes” are especially prominent in the prophets, such as Isaiah, Jeremiah, Ezekiel, and the Twelve. As for the New Testament, there are woes in Revelation. But the vast majority of New Testament woes are spoken by Christ in the Gospels, especially Matthew and Luke. Our Lord regularly pronounced woes on the wicked, which highlights that He was in fact a prophet, like the prophets of old.

In the book of Habakkuk, the prophet forthrightly complained to God not once but twice. He first complained about Israel’s wickedness (Habakkuk 1:1-4). And in response, God announced He would send the Chaldeans in judgment (1:5-11). (The Chaldeans are known also as the Neo-Babylonian Empire, which lasted from 626 to 529 BC.)
That is not what Habakkuk was hoping to hear. So he complained for a second time (1:12-17), saying that for God to use wicked people in this way is contrary to His nature. God then gave His second response to Habakkuk (2:2-20).
In this second response, God made clear that He would surely judge the wicked, including Babylon. He is indeed holy, as Habakkuk had rightfully declared in 1:12—“my Holy One” (NASB 1995). By no means would God leave the Chaldeans unpunished. As part of God’s response to Habakkuk, He pronounced five “woes” upon Babylon (Habakkuk 2:6-20). Such pronouncements of judgment are common in the Bible, especially in the prophetic literature.
The Five Woes (Habakkuk 2:6-20)
The first woe upon Babylon is for their theft (Habakkuk 2:6-8). God says that Babylon’s taking land from others is a “loan” (v. 6), and the “creditors” will rise up and take Babylon as “spoil” (vv. 7-8). Babylon was conquering nation after nation, taking their land and possessions. But the creditors will come looking for their money—“Will not your creditors rise up suddenly, And those who collect from you awaken? Indeed, you will become plunder for them” (v. 7). God is saying the creditors will come and “plunder” Babylon. Babylon’s time will come—“Because you have looted many nations, All the remainder of the peoples will loot you — Because of human bloodshed and violence done to the land, To the town and all its inhabitants” (v. 8).
God pronounces a second woe, this time for their greed (Habakkuk 2:9-11). He says, “Woe to him who gets evil gain for his house To put his nest on high, To be delivered from the hand of calamity!” (v. 9). The “house” represents the Babylonian Empire. Though not always clear in the English translations, very similar Hebrew language in v. 9 is used in Proverbs 15:27—“He who profits illicitly troubles his own house, But he who hates bribes will live.” Since God is the sovereign Judge of the earth, He ensures that illicit gain brings trouble on one’s house. The Chaldeans built up their house “by cutting off many peoples,” and they devised “a shameful thing” (v. 10). So God said that “the stone will cry out from the wall, and the rafter will answer it from the framework” (v. 11). That which made up the empire would cry out against Babylon (maybe referring to rebellion).
God announces a third woe for Babylon’s violence (Habakkuk 2:12-14). This woe is on the one “who builds a city with bloodshed and founds a town with violence” (v. 12), that is, building an empire unjustly. Founding a city was often considered an act of arrogance in Scripture, especially when built by violent men. This is seen with Cain (Genesis 4:17), Nimrod the mighty hunter (Genesis 10:8-12), Babel (Genesis 11:1-9), and Pharoah, who forced Israelite slaves to build cities (Exodus 1:11). Habakkuk 2:13 asks, “Is it not indeed from the LORD of hosts That peoples toil for fire, And nations grow weary for nothing?” The troubles of the nations are “from the LORD.”
This is followed by a verse that may seem out of place within the context here of God’s woes—“For the earth will be filled With the knowledge of the glory of the LORD, As the waters cover the sea” (Habakkuk 2:14). Yet while it may seem out of place, it is intentionally placed here at the center of the woes as a reminder that God is working all things to make His glory known among the earth, including His judgment. This is similar to Old Testament language about God’s glory filling the temple (Exodus 40:34-25; 1 Kings 8:11) and almost identical to some other passages (Numbers 14:21; Psalm 72:19).
Yet the closest parallel is Isaiah 11:9—“They will not hurt or destroy in all My holy mountain, For the earth will be full of the knowledge of the LORD As the waters cover the sea.” The context there is not judgment but the conversion of the nations (Isaiah 11:10-12) and justice throughout the earth (11:4-5, 13-15). God’s judgment and salvation are connected, as God is glorified in both judgment and salvation, and salvation is from judgment.
God announces a fourth woe on those who take advantage of their neighbors, using the imagery of making them drunk (Habakkuk 2:15-17). God says, “Woe to you who make your neighbors drink, Who mix in your venom even to make them drunk So as to look on their nakedness!” (v. 15). The Babylonians treated other nations harshly, which is compared to intoxicating them to humiliate them. In response to this, the Babylonians would suffer the same fate:
You will be filled with disgrace rather than honor. Now you yourself drink and expose your own nakedness. The cup in the LORD’S right hand will come around to you, And utter disgrace will come upon your glory. (Habakkuk 2:16)
Just as Babylon disgraced others, so Babylon would be disgraced. The language of “cup” usually refers to God’s wrath and judgment, meaning the Lord’s wrath would come upon Babylon. As v. 17 says of this judgment, “For the violence done to Lebanon will overwhelm you, And the devastation of its beasts by which you terrified them.”
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