“Come, let us return to the LORD; for he has torn us, that he may heal us” ~Hosea 6:1
God is faithful. That is one of the prevailing themes in the Bible, one that is particularly demonstrated throughout the unfolding of Israel’s story in the Old Testament. God’s justice and mercy, discipline and deliverance, and even transcendence and imminence demonstrate His faithfulness. God enters into a covenant relationship with fallen man, and confirms this covenant with an oath, so that “by two immutable things, in which it is impossible for God to lie, we might have strong consolation” and hope in the fulfillment of His promises (Heb. 6:18, NKJV). God’s faithfulness is especially highlighted in the face of Israel’s sin. When God’s chosen people turn their backs on Him, He calls them by his own word, wooing them back like a jealous Lover, but disciplining them when this wooing is ineffective in penetrating their hard hearts. The book of Hosea gives a rich picture of this steadfast, faithful covenant love of God for His people.
In this book, God commands the prophet Hosea to take Gomer, a prostitute, as His wife. This is a picture of God calling His own while they are in a life of sin. Paul echoes this sentiment when he says “while we were still sinners, Christ died for us” (Romans 5:8). God reaches out to us, his enemies, and in marvelous acts of loving faithfulness rescues us from ourselves and welcomes us into His family.
In some cases, it seems, people readily heed the call of the Holy Spirit, and follow after God. Others, however, the LORD must break; this seems to be especially those whose lives are steeped in great depths of sin. And yet, God still calls them. He does so by exposing their sin, bringing it into the light where it can be acknowledged, confessed, and forsaken. Although God is indeed working at this time, a person going through this great trial often feels far from God as his sins bury him in a mountain of guilt and shame. These feelings can make a person think he or she is forever outside the reach of God’s mercy.
Hosea 5:13-6:3 is a passage that begins with people experiencing these feelings of pain and distress, like they have been torn apart. The LORD reveals that this is His own work. Though one might try to find consolation and healing in another in this distress, they will find none but in the Lord. God breaks people so they will “acknowledge their guilt and seek [His] face, and in their distress earnestly seek [Him]” (5:13). God wants to expose not only the sinful acts that a person has committed, but also reveals the spiritual adultery of their hearts. This work of God, though painful, results in the person ultimately fleeing to God to be healed.
The key is that it is God’s work! Every work that God does is a good work, and He who begins a good work in a person will faithfully complete it (Phil 1:6). This does not mean it will be a painless experience for people exposed in their sin. God promises to replace our hard and stony hearts with a new heart of flesh (Ezek. 36:26); this does mean that people must come under the surgical knife of God’s Word- and it is going to hurt. This is necessary, though for a person whose life has been steeped in sin. Demonstrating to this person that this heart-replacement surgery is God’s outworking of His faithful love for them gives vital hope for them to persevere.
The LORD never leaves His chosen ones in this state of despair. Nor does He leave them alone. The call in verse one of Hosea 6 is the invitation of another person, a person who knows where to go, who to turn to at this time: “Come, let us return to the LORD; for he has torn, that he may heal us; he has struck down, that he may build us up” (italics added). This call is made by one who sees God’s hand at work in this present situation, and can lead the distressed ones to their faithful LORD.
As one who has experienced such painful times, I can extend this call to others who find themselves radically exposed by the discipline of God. God called me out of a life entrenched in sexual addiction. The cost to me was my marriage, my job, and my pride- but it was not my life as the law demands. That was the price that Jesus Christ paid for me. He gave His life for me, but on the third day He rose again, and I with Him: “on the third day he will raise us up” (6:2; c.f. Gal. 2:20). At the time I knew by process of elimination that this was God at work: I had never openly confessed my sin, but had to be caught in it; Satan clearly did not expose my sin, but was all too happy for me to be living in that lifestyle; that left God as the only one who could have been orchestrating this in my life. Not until recently did I find this text which so expressly states what I had experienced.
God also reveals His purpose for this process of change. He calls us out of our dead state so that “we may live before Him” (6:2). He longs for us to live in relationship with Him, but we cannot live in the face of His holiness in our state of sin. God justifies repentant and believing sinners on the basis of Christ’s righteousness, working that radical heart change in them by His Spirit. In this strength those who have been heavily afflicted can “press on to know the LORD” (6:3).
Those who press on to know Him will see His faithfulness. He is as faithful as the sun rises and sets, and is intent on showering His people with blessings (6:3, echoing the Noaic covenant, Gen. 8-9). As the apostle Paul says, our affliction is “preparing for us an eternal weight of glory beyond all comparison” (2 Cor. 4:17). The writer to the Hebrews confirms this, noting that “for the moment all discipline seems painful rather than pleasant, but later it yields the peaceable
fruit of righteousness to those who have been trained by it” (Heb. 12:11).
If you have been caught in a lifestyle of sin, take heart! God is calling you to return to Him and enter into a living relationship with Him, your covenant keeping LORD. You may feel broken, torn, and wounded, but remember where God is leading you. “Faithful are the wounds of a friend” (Prov. 27:6)!
Monday, November 26, 2007
Self-Counseling Project
When I began this project I sought to gain deeper understanding of my desires to engage in sexual fantasy, and acting out through masturbation. Most often these desires seem strongest when I am tired and lazy, although I found they are readily manifest when I am feeling lonely, bored and under stress as well. I also began this project with the understanding that these sins, while very real, were only manifestations of more deeply rooted issues. God has been showing me what these are and just how much they affect many areas of my life.
Looking over my self-counseling logs, I see that whenever there were temptations to fantasize or masturbate, there was another issue that factored into the equation. The situations, often involving feelings of fatigue, boredom, and loneliness, were usually spurred on by various forms of escapism and negative reactions to needing to face the reality I was trying to escape.
Over time, certain roots were then brought to light. The boredom and stress stemmed from feelings of incompetence and inadequacy, and the fantasy brought reprieve. Feelings of loneliness stem from a deep-seated fear of rejection as well as my self-perceived inadequacy and unloveableness. The staying up late (and consequent sleeping in) is because I am co-dependent, a people pleaser; therefore I will stay on the phone for hours when my fiancée wants to talk, especially when deeper issues are on the floor- factor into this as well the ever-present fear of rejection.
Over the past few months God has revealed to me the roots of these fears and self-conceptualizations. Unfortunately, the details of these past events would require explanation far beyond the scope of this vignette. However, upon uncovering these factors, allowed me to understand where the evil roots sprung from. Further, in the ensuing weeks through discussion and having my cup bumped in other ways, God showed me that these same issues result in sinful behavior, with these same sinful roots bearing different fruit in other areas in my life (e.g. not wanting to admit my sins and faults, but rather bury them despite God’s call to a life of honesty).
God has not only given me a greater understanding of the root issues I am dealing with, He has given me a greater understanding of who He is. Most significant to me in the past few months has been God’s desire to have a personal, intimate relationship with me- and it is permanent! God will never leave me nor forsake me; He has demonstrated this by entering into a relationship with me while I was an enemy steeped in a life of sin. Still today He is not ashamed to call me His brother. What marvelous grace!
With this truth in mind, my confidence in God has grown. Where I trusted so much in myself, I am beginning to see how empty that is, and how destructive retreating into my own castle is. Instead, He has given me the desire in times of temptation to run to the true City of Refuge and rest in his promises. My desire to be transparent with others has grown also.
Now I am able in the times when faced with the reality of my sin and my sinful past to trust in my identity in Christ, knowing I am secure in Him, and be open with others. God has brought my fiancée and I through some major hurdles in the recent past. I now pray with a deeper honesty. And in those times when the temptation to fantasize and masturbate come, though I sometimes give in, I often bring the truths God has revealed to me into that situation, and pray in the midst of the struggle for deliverance, instead of having to confess after.
My relationship with God is deepening and my understanding of His grace is growing. This has a direct manifestation on my personal relationships as well as my view of myself. I am learning to confess my sin and to accept forgiveness for those sins, understanding that this time of growth is drawing me closer to God.
DISCUSSION
Sir Winston Churchill said those we do not know history are doomed to repeat it. This altruism is beginning to ring truer in my own personal life. I have learned (and am still learning) that understanding my past is important for dealing with my present. Truly understanding the roots of my present struggles necessitates a clear understanding of my experiential roots. Although I do not feel like I have grown much in the past three months, God, in giving me insight into events in my past, is allowing me to fight my daily battles with sin in a God-honoring way as He effects change in me and prepares me for a glorious future.
One of the most difficult aspects of this project was keeping a log. Mentally thinking through one’s actions in one’s mind is a lot less expressive and shameful than writing them out on paper. Often the guilt and shame of having to express my thoughts on paper were a hindrance to keeping a totally honest account of my struggle. Dealing with issues on the periphery was a much easier task, and even a welcome reprieve. All of this, of course, hinged on whether or not I actually sat to write out a log. Admittedly, this was not always because I did not want to write a log. Many days by God’s grace there was not a struggle in this area (at least, not one I perceived).
However, this project has been very fruitful. Having this accountability (i.e. being ‘forced’ to keep a log for this project) at the very least kept my eyes open for when and where this struggle would rear its head. I kept a file on my desk that held my logs which served as a constant reminder to utilize this accountability tool. Sometimes days would pass before I felt so guilty that I had to write down the events that were plaguing me. Other times I willingly and forcefully opened the file and began recording as a way to engage in active spiritual warfare, knowing that bringing the promises of God into the situation was the only way to fight the battle.
Along these same lines, another area of growth for me in this project was having accountability partners. In this, my fiancée especially has been a great blessing. My other two accountability partners really did not keep up with me; and to be honest, I was fine with that. I did not make the effort to go to them in times when I was tempted nor discuss my project with them. Not having to give account to people really is an open door for sin to rush through, I have discovered. Not only do I understand the necessity of having accountability for myself, but I am beginning to realize that God wants to use me to hold others accountable, too.
Inadvertently, this turned out to be the very heart of the battle I am dealing with: transparently speaking the truth; being honest with God, with others, and with myself. Keeping alive a fantasy world and the self-indulgent pleasures that accompany it turn me away from others and in on myself. Not wanting others to know about this secret part of me has caused me to live a double life in the past, and I still deal with the residual of that now. Remaining closed about my thoughts, feelings, and struggles is an old habit that prohibits me from engaging in real, meaningful relationships now. Keeping the logs was difficult, but being transparent with others has been even more so, because of painful experiences in the past. Engaging in self-pleasing behaviors, although ultimately destructive, are an easy way to experience intimacy. Working toward true intimacy has required a lot of change, but the rewards are thrilling!
This process of change has not been easy. Many hours on the phone engaged in deep and heart-wrenching conversations have passed. More hours still have been spent not only filling out my log sheets but battling through painful memories by writing them in another journal. The greatest difficulty, however, has been the stubborn refusal of my own heart to bow to the Lordship of my Savior. I have been long entrenched behind the walls of my own fortress as He has been working to break down the walls. In opposition, Satan has been there enticing and persuading me to rebuild these walls of self-security I feel so comfortable living behind because they are so familiar. But God is showing me that the Rock of Refuge is a much more secure Fortress to flee to.
Remembering that change is a process has been important, too. Becoming discouraged in the middle of the battle is very easy. Looking back and seeing very little progress, especially when I fall, readily gives the impression that there has been no change or there is little hope that change will ever occur. Therefore, I am learning to see a bigger picture, a bigger picture that is being painted by an Artist who can see the whole canvass, who keeps in His sight the final product. Knowing this allows me to begin to see glimpses of God in the present even when I do not feel His presence.
Understanding my past is important for dealing with my present, but I also need to understand my more recent past regarding the work that God has begun in me and how that applies to my present struggles. Furthermore, I need to remember my past as I stand in the middle of my present struggles and look to the future. Setting my sights on heaven, keeping that eternal perspective, will help to close in the gap that I so often feel I am living in. God saved me from a life of sin and has promised me a glorious future. Now, living in what is known as the already-not-yet, He is like a gold smith purifying me by cranking up the heat and removing the dross as it comes to the surface. The purer He makes the gold the clearer the surface of the gold will reflect His image. I long for that day when these struggles of life are over, and I will be like Him for I will see Him face to face!
Looking over my self-counseling logs, I see that whenever there were temptations to fantasize or masturbate, there was another issue that factored into the equation. The situations, often involving feelings of fatigue, boredom, and loneliness, were usually spurred on by various forms of escapism and negative reactions to needing to face the reality I was trying to escape.
Over time, certain roots were then brought to light. The boredom and stress stemmed from feelings of incompetence and inadequacy, and the fantasy brought reprieve. Feelings of loneliness stem from a deep-seated fear of rejection as well as my self-perceived inadequacy and unloveableness. The staying up late (and consequent sleeping in) is because I am co-dependent, a people pleaser; therefore I will stay on the phone for hours when my fiancée wants to talk, especially when deeper issues are on the floor- factor into this as well the ever-present fear of rejection.
Over the past few months God has revealed to me the roots of these fears and self-conceptualizations. Unfortunately, the details of these past events would require explanation far beyond the scope of this vignette. However, upon uncovering these factors, allowed me to understand where the evil roots sprung from. Further, in the ensuing weeks through discussion and having my cup bumped in other ways, God showed me that these same issues result in sinful behavior, with these same sinful roots bearing different fruit in other areas in my life (e.g. not wanting to admit my sins and faults, but rather bury them despite God’s call to a life of honesty).
God has not only given me a greater understanding of the root issues I am dealing with, He has given me a greater understanding of who He is. Most significant to me in the past few months has been God’s desire to have a personal, intimate relationship with me- and it is permanent! God will never leave me nor forsake me; He has demonstrated this by entering into a relationship with me while I was an enemy steeped in a life of sin. Still today He is not ashamed to call me His brother. What marvelous grace!
With this truth in mind, my confidence in God has grown. Where I trusted so much in myself, I am beginning to see how empty that is, and how destructive retreating into my own castle is. Instead, He has given me the desire in times of temptation to run to the true City of Refuge and rest in his promises. My desire to be transparent with others has grown also.
Now I am able in the times when faced with the reality of my sin and my sinful past to trust in my identity in Christ, knowing I am secure in Him, and be open with others. God has brought my fiancée and I through some major hurdles in the recent past. I now pray with a deeper honesty. And in those times when the temptation to fantasize and masturbate come, though I sometimes give in, I often bring the truths God has revealed to me into that situation, and pray in the midst of the struggle for deliverance, instead of having to confess after.
My relationship with God is deepening and my understanding of His grace is growing. This has a direct manifestation on my personal relationships as well as my view of myself. I am learning to confess my sin and to accept forgiveness for those sins, understanding that this time of growth is drawing me closer to God.
DISCUSSION
Sir Winston Churchill said those we do not know history are doomed to repeat it. This altruism is beginning to ring truer in my own personal life. I have learned (and am still learning) that understanding my past is important for dealing with my present. Truly understanding the roots of my present struggles necessitates a clear understanding of my experiential roots. Although I do not feel like I have grown much in the past three months, God, in giving me insight into events in my past, is allowing me to fight my daily battles with sin in a God-honoring way as He effects change in me and prepares me for a glorious future.
One of the most difficult aspects of this project was keeping a log. Mentally thinking through one’s actions in one’s mind is a lot less expressive and shameful than writing them out on paper. Often the guilt and shame of having to express my thoughts on paper were a hindrance to keeping a totally honest account of my struggle. Dealing with issues on the periphery was a much easier task, and even a welcome reprieve. All of this, of course, hinged on whether or not I actually sat to write out a log. Admittedly, this was not always because I did not want to write a log. Many days by God’s grace there was not a struggle in this area (at least, not one I perceived).
However, this project has been very fruitful. Having this accountability (i.e. being ‘forced’ to keep a log for this project) at the very least kept my eyes open for when and where this struggle would rear its head. I kept a file on my desk that held my logs which served as a constant reminder to utilize this accountability tool. Sometimes days would pass before I felt so guilty that I had to write down the events that were plaguing me. Other times I willingly and forcefully opened the file and began recording as a way to engage in active spiritual warfare, knowing that bringing the promises of God into the situation was the only way to fight the battle.
Along these same lines, another area of growth for me in this project was having accountability partners. In this, my fiancée especially has been a great blessing. My other two accountability partners really did not keep up with me; and to be honest, I was fine with that. I did not make the effort to go to them in times when I was tempted nor discuss my project with them. Not having to give account to people really is an open door for sin to rush through, I have discovered. Not only do I understand the necessity of having accountability for myself, but I am beginning to realize that God wants to use me to hold others accountable, too.
Inadvertently, this turned out to be the very heart of the battle I am dealing with: transparently speaking the truth; being honest with God, with others, and with myself. Keeping alive a fantasy world and the self-indulgent pleasures that accompany it turn me away from others and in on myself. Not wanting others to know about this secret part of me has caused me to live a double life in the past, and I still deal with the residual of that now. Remaining closed about my thoughts, feelings, and struggles is an old habit that prohibits me from engaging in real, meaningful relationships now. Keeping the logs was difficult, but being transparent with others has been even more so, because of painful experiences in the past. Engaging in self-pleasing behaviors, although ultimately destructive, are an easy way to experience intimacy. Working toward true intimacy has required a lot of change, but the rewards are thrilling!
This process of change has not been easy. Many hours on the phone engaged in deep and heart-wrenching conversations have passed. More hours still have been spent not only filling out my log sheets but battling through painful memories by writing them in another journal. The greatest difficulty, however, has been the stubborn refusal of my own heart to bow to the Lordship of my Savior. I have been long entrenched behind the walls of my own fortress as He has been working to break down the walls. In opposition, Satan has been there enticing and persuading me to rebuild these walls of self-security I feel so comfortable living behind because they are so familiar. But God is showing me that the Rock of Refuge is a much more secure Fortress to flee to.
Remembering that change is a process has been important, too. Becoming discouraged in the middle of the battle is very easy. Looking back and seeing very little progress, especially when I fall, readily gives the impression that there has been no change or there is little hope that change will ever occur. Therefore, I am learning to see a bigger picture, a bigger picture that is being painted by an Artist who can see the whole canvass, who keeps in His sight the final product. Knowing this allows me to begin to see glimpses of God in the present even when I do not feel His presence.
Understanding my past is important for dealing with my present, but I also need to understand my more recent past regarding the work that God has begun in me and how that applies to my present struggles. Furthermore, I need to remember my past as I stand in the middle of my present struggles and look to the future. Setting my sights on heaven, keeping that eternal perspective, will help to close in the gap that I so often feel I am living in. God saved me from a life of sin and has promised me a glorious future. Now, living in what is known as the already-not-yet, He is like a gold smith purifying me by cranking up the heat and removing the dross as it comes to the surface. The purer He makes the gold the clearer the surface of the gold will reflect His image. I long for that day when these struggles of life are over, and I will be like Him for I will see Him face to face!
Jonathan Edwards
Once I was able to comprehend the flow of Jonathan Edwards’ arguments, I began to understand the reason why he is categorized as one of the greatest American theologians. His discourses on religious affection and the freedom of the will are complex and enlightening, as well as very relevant for me today.
In the former discourse, Edwards states that true religion consists in part of holy affections which are governed by the mind and the will: the mind is the faculty of perception and understanding, and the will governs how the person responds to life’s situations. Affections are housed in the soul or heart of a person, and are excited and exercised by the mind and will, allowing us to experience life in all its fullness. True God-honoring religion, then, requires that we be full of life and vigor in our service.
These affections are more than just feelings: they must necessarily be followed by action. Although these affections stem from God’s work of grace in a person, they are often mixed with natural human emotion and desire; therefore, these affections must be distinguished from each other because of the danger of assuming God is at work in a person’s heart solely based on what turns out to be natural human emotion. A display of much affection is not evidence enough to presume salvation; however, a lack of affection is evidence of no spiritual life.
Due to the Fall, man’s affections are wholly bent on seeking self. In regeneration, the heart and will of a person are renewed so that the person begins to seek after God and all things spiritual. The Spirit of God renews the heart and will of man; the same faculty of the will is exercised spurring new affections, and results in new and godly fruit in the person’s life.
That the will of man is naturally inclined to do what is evil and self-seeking has been contested by many theologians and their followers throughout the ages. In his discourse on the freedom of the will, Edwards refutes the thoughts postulated by the Arminians. In short, the Arminians held to the view that the will was wholly neutral and unbiased to any stimuli which may be claimed to have bearing on the determining thereof, and, therefore, is completely free to choose one path of action over another as a person faces every encounters of choice.
If there is true freedom of the will, Edwards contends, this will must be totally indifferent, having neither natural nor moral inclinations. Therefore, the will must maintain an equilibrium concerning virtues and vices. If this is true, the further one travels down the spectrum in either direction (towards virtue or vice), the less freedom one has. Moreover, if the maintenance of this equilibrium (i.e. true freedom) is both praiseworthy and blameless, then the further one travels away from the center toward vice, the less blameless, and on the flip side, the further toward virtue, the less praiseworthy. One must necessarily conclude, then, that God, who is the epitome of virtue, is the furthest anyone can be from being praiseworthy, which is an incredulous heresy.
Furthermore, Edwards proves from the laws of cause and effect that true freedom of the will is a philosophical impossibility. At its origin, the will must have begun with a predetermined choice, causing all others to be consequently determined by each preceding choice. Moreover, Edwards develops a third argument. According to the Arminians, in order for the actions of the will to be praiseworthy, they must be completely free from all necessity. If this is true, then God must not be praiseworthy because He cannot de otherwise than that what is good, right, just, and merciful. This conclusion, of course, is utterly false, as must be the premises of this free-will theology.
These discourses were not only helpful in understanding the liberal free will religions of today, but they gave me a deeper understanding of my own heart, especially in regard to the workings of the will. I grew up in a church that stresses caution when experiencing deep emotion and conviction because a person can so easily deceive himself and be led astray by them, assuming God was working in that person’s life when He may, in fact, not be. To gain a logical appreciation for the necessity of the affections determined by the heart and will has allotted for a healthier, more balanced view of affections.
Furthermore, understanding the nature and outworking of the will has been effectual in my life as well. The motivations that drive my will necessarily drive my affections as well. (I am reminded of Jesus’ words in Matthew 6:21: “Where your treasure is, there your heart will be also.”) Given a choice between two actions, I will choose the option that I deem best at that time, perhaps taking into consideration secondary motivations beyond the scope of the immediate choice, sometimes not. The things I choose to do I set my affections on; and those things I set my affections on will often be deemed the best option for the will to choose. Therefore, I need a power outside of me to change the natural bent of my mind and will, so I can begin to choose what is truly good. This, I have been told, is what the Puritans called the expulsive force of a new affection.
Although I found Edwards’ lofty writing and highly philosophical argumentation difficult to read, I gained an appreciation for his work and the insights I gained through this reading. Undoubtedly, his writings had great impact in the transitional era in which he was writing. Edwards, in my opinion, was truly a genius of a scholar and a marvelous theologian.
In the former discourse, Edwards states that true religion consists in part of holy affections which are governed by the mind and the will: the mind is the faculty of perception and understanding, and the will governs how the person responds to life’s situations. Affections are housed in the soul or heart of a person, and are excited and exercised by the mind and will, allowing us to experience life in all its fullness. True God-honoring religion, then, requires that we be full of life and vigor in our service.
These affections are more than just feelings: they must necessarily be followed by action. Although these affections stem from God’s work of grace in a person, they are often mixed with natural human emotion and desire; therefore, these affections must be distinguished from each other because of the danger of assuming God is at work in a person’s heart solely based on what turns out to be natural human emotion. A display of much affection is not evidence enough to presume salvation; however, a lack of affection is evidence of no spiritual life.
Due to the Fall, man’s affections are wholly bent on seeking self. In regeneration, the heart and will of a person are renewed so that the person begins to seek after God and all things spiritual. The Spirit of God renews the heart and will of man; the same faculty of the will is exercised spurring new affections, and results in new and godly fruit in the person’s life.
That the will of man is naturally inclined to do what is evil and self-seeking has been contested by many theologians and their followers throughout the ages. In his discourse on the freedom of the will, Edwards refutes the thoughts postulated by the Arminians. In short, the Arminians held to the view that the will was wholly neutral and unbiased to any stimuli which may be claimed to have bearing on the determining thereof, and, therefore, is completely free to choose one path of action over another as a person faces every encounters of choice.
If there is true freedom of the will, Edwards contends, this will must be totally indifferent, having neither natural nor moral inclinations. Therefore, the will must maintain an equilibrium concerning virtues and vices. If this is true, the further one travels down the spectrum in either direction (towards virtue or vice), the less freedom one has. Moreover, if the maintenance of this equilibrium (i.e. true freedom) is both praiseworthy and blameless, then the further one travels away from the center toward vice, the less blameless, and on the flip side, the further toward virtue, the less praiseworthy. One must necessarily conclude, then, that God, who is the epitome of virtue, is the furthest anyone can be from being praiseworthy, which is an incredulous heresy.
Furthermore, Edwards proves from the laws of cause and effect that true freedom of the will is a philosophical impossibility. At its origin, the will must have begun with a predetermined choice, causing all others to be consequently determined by each preceding choice. Moreover, Edwards develops a third argument. According to the Arminians, in order for the actions of the will to be praiseworthy, they must be completely free from all necessity. If this is true, then God must not be praiseworthy because He cannot de otherwise than that what is good, right, just, and merciful. This conclusion, of course, is utterly false, as must be the premises of this free-will theology.
These discourses were not only helpful in understanding the liberal free will religions of today, but they gave me a deeper understanding of my own heart, especially in regard to the workings of the will. I grew up in a church that stresses caution when experiencing deep emotion and conviction because a person can so easily deceive himself and be led astray by them, assuming God was working in that person’s life when He may, in fact, not be. To gain a logical appreciation for the necessity of the affections determined by the heart and will has allotted for a healthier, more balanced view of affections.
Furthermore, understanding the nature and outworking of the will has been effectual in my life as well. The motivations that drive my will necessarily drive my affections as well. (I am reminded of Jesus’ words in Matthew 6:21: “Where your treasure is, there your heart will be also.”) Given a choice between two actions, I will choose the option that I deem best at that time, perhaps taking into consideration secondary motivations beyond the scope of the immediate choice, sometimes not. The things I choose to do I set my affections on; and those things I set my affections on will often be deemed the best option for the will to choose. Therefore, I need a power outside of me to change the natural bent of my mind and will, so I can begin to choose what is truly good. This, I have been told, is what the Puritans called the expulsive force of a new affection.
Although I found Edwards’ lofty writing and highly philosophical argumentation difficult to read, I gained an appreciation for his work and the insights I gained through this reading. Undoubtedly, his writings had great impact in the transitional era in which he was writing. Edwards, in my opinion, was truly a genius of a scholar and a marvelous theologian.
Grace Teaches Us To Say "NO"
The woman I interviewed is a 21 years old. She works in a home for the developmentally disabled caring for clients with severe behavioral problems. She is one of four children and a fraternal twin, and lives on her own. She battles with Obsessive Compulsive Disorder.
She is in constant battle with obsessive thought cycles, but her obsessions usually begin in response to sensory overload. This most often occurs when she is with a lot of people and experiencing a lot of aural and visual stimulation. In these situations she says, “I get too hyper, then I crash”: her hyper-ness and adrenaline transform into anxiety, leading to obsessive behaviors. This anxiety is exacerbated when she experiences a great degree of situational change, i.e. going from a place of high stimulation to an empty, quiet room.
In her obsessions she experiences degrees of disequilibrium, and therefore feels the need to have some sort of evenness; she will rub her fingers either together or in equal measure on each hand, tap her feet to a steady rhythm, or stretch her neck to try to get an even feeling. Another way she responds to this disequilibrium is by physically busying herself to burn the excessive amounts of energy she feels in her head if her mind is racing; she will play piano or clean her house to calm her mind.
Her greatest ruling motive is a desire for control, stability in particular, especially in regard to controlling her thoughts. This manifests itself strongly in the fear of change. As pertains to interpersonal relationships she is motivated by desires for assurance, fear of loneliness, and fear of not being normal because of her psychological limitations.
Consequently, she can spend a lot of time simply battling with her obsessive thoughts, trying to regain control of her mind and life. She has difficulty paying attention in church and during lectures, and rarely reads although she would love to do so. Because of her personal fears and insecurities she needs constant acceptance and reassurance which sometime puts strain on her interpersonal relationships; this also results in co-dependency and people-pleasing.
A GRACE-FILLED FOUNDATION
In counseling this woman, I would identify with her in her struggles and lay out a Biblical foundation applicable to her life and mine, then seek to apply specific truths directly to her struggles so she can use them when she finds herself in the middle of her obsessions.
Reversing Paul’s argument found in Titus 2:11-14 teaches us to grow in grace through Christ. God, wanting us to do good works, calls us into special relationship with Himself, purifies us, and thereby redeems us from lawless deeds. He is able to do this because Christ gave Himself for us (14). This process of redemption will be completed at the glorious appearing of Christ; therefore we should look forward to that day and the blessed hope that awaits us (13). And yet he does want us to live godly, uprightly, and self-controlled lives until that day comes. God Himself teaches us how to live this way by saying “no” to our ungodly desires (12). God makes this possible through His saving grace which is available for us all (11).
So, we have identified the foundation on which to fight our struggles: we must begin with grace. Grace is receiving from God that which we do not deserve. The Lord calls us to a life of godliness; but as sinners we do not have the capacity in and of ourselves to fulfill this call. Therefore, God by His grace is in the process of perfecting us, conforming us to the image of His Son (Rom. 8:29). Jesus Christ, therefore, is the ultimate example we ought to follow in our lives.
Christ endured the shame and suffering of the cross in our stead. He did so, looking ahead, beyond the cross, to the joy and the glory that awaited Him (Heb. 12:2). This future He offers to us also, and by His grace He is preparing us for it. This future is sure since He has purchased it for us (1 Pet. 1:3-5). God saves us for that end only because of His sovereign love for us; therefore it does not matter what limitations we have; our past lives are irrelevant in this regard. He came to save us from ourselves. By His grace and good pleasure God accepts us in the beloved not because of any good in us, but for the glory of His own Name (Eph. 1:6). In Christ we experience the perfect love and acceptance of His Father.
Through Jesus we have “all things that pertain to life and godliness” (2 Pet. 1:3-4). By the power of this promised grace we can have victory over our ungodly desires. When we recognize that we are operating out of ungodly desires God is willing to speak His grace into our lives so we can depend on Him and find our rest and identity in Him.
Therefore, when my counselee feels insecure, she can find rest and stability in God: He is her Rock of Refuge and Fortress of Defense (Ps. 31:2); when she faces the uncertainties of the future, she can rest in the promise of eternal certainties: Christ prayed that she would be with Him in glory, and He is now preparing a place for her there (John 17:24, 14:2); when she fears she is different or not normal, when she is afraid of what others think of her, she can recall that Jesus loves her and accepts her for who she is: she is one with Him and He is not ashamed to call her His sister (Heb. 2:11); when she lives for the affirmation of other people, she can rest in the knowledge that she has already been accepted by Christ, chosen from before the foundation of the world: he accepts her in Him, her Beloved (Eph 1:6); when she experiences change and is anxious, restless, and unsettled, God reveals that He is near and promises that He will be with her: He will never leave her nor forsake her (Heb. 13:5; c.f. Phil. 4:5); moreover, the Lord promises that the peace of God will guard her heart and mind; and even more awesome, that when she lives for His glory, meditating on Him, the God of Peace Himself will be with her! (Phil. 4:6-9).
One day she will be with Him where there will be not more fear, nor more anxiety, and no more uncertainty. She will no longer have to fight against herself; the complete victory Christ promises her will be realized. God is perfecting her now for that future. He puts her in situations where she fears, feels out of control, and needs to depend on Him, so that He, by His grace, can draw her close to Himself giving her foretastes of the life to come. He gives her grace today to face the struggles that are preparing her for a bright tomorrow.
She is in constant battle with obsessive thought cycles, but her obsessions usually begin in response to sensory overload. This most often occurs when she is with a lot of people and experiencing a lot of aural and visual stimulation. In these situations she says, “I get too hyper, then I crash”: her hyper-ness and adrenaline transform into anxiety, leading to obsessive behaviors. This anxiety is exacerbated when she experiences a great degree of situational change, i.e. going from a place of high stimulation to an empty, quiet room.
In her obsessions she experiences degrees of disequilibrium, and therefore feels the need to have some sort of evenness; she will rub her fingers either together or in equal measure on each hand, tap her feet to a steady rhythm, or stretch her neck to try to get an even feeling. Another way she responds to this disequilibrium is by physically busying herself to burn the excessive amounts of energy she feels in her head if her mind is racing; she will play piano or clean her house to calm her mind.
Her greatest ruling motive is a desire for control, stability in particular, especially in regard to controlling her thoughts. This manifests itself strongly in the fear of change. As pertains to interpersonal relationships she is motivated by desires for assurance, fear of loneliness, and fear of not being normal because of her psychological limitations.
Consequently, she can spend a lot of time simply battling with her obsessive thoughts, trying to regain control of her mind and life. She has difficulty paying attention in church and during lectures, and rarely reads although she would love to do so. Because of her personal fears and insecurities she needs constant acceptance and reassurance which sometime puts strain on her interpersonal relationships; this also results in co-dependency and people-pleasing.
A GRACE-FILLED FOUNDATION
In counseling this woman, I would identify with her in her struggles and lay out a Biblical foundation applicable to her life and mine, then seek to apply specific truths directly to her struggles so she can use them when she finds herself in the middle of her obsessions.
Reversing Paul’s argument found in Titus 2:11-14 teaches us to grow in grace through Christ. God, wanting us to do good works, calls us into special relationship with Himself, purifies us, and thereby redeems us from lawless deeds. He is able to do this because Christ gave Himself for us (14). This process of redemption will be completed at the glorious appearing of Christ; therefore we should look forward to that day and the blessed hope that awaits us (13). And yet he does want us to live godly, uprightly, and self-controlled lives until that day comes. God Himself teaches us how to live this way by saying “no” to our ungodly desires (12). God makes this possible through His saving grace which is available for us all (11).
So, we have identified the foundation on which to fight our struggles: we must begin with grace. Grace is receiving from God that which we do not deserve. The Lord calls us to a life of godliness; but as sinners we do not have the capacity in and of ourselves to fulfill this call. Therefore, God by His grace is in the process of perfecting us, conforming us to the image of His Son (Rom. 8:29). Jesus Christ, therefore, is the ultimate example we ought to follow in our lives.
Christ endured the shame and suffering of the cross in our stead. He did so, looking ahead, beyond the cross, to the joy and the glory that awaited Him (Heb. 12:2). This future He offers to us also, and by His grace He is preparing us for it. This future is sure since He has purchased it for us (1 Pet. 1:3-5). God saves us for that end only because of His sovereign love for us; therefore it does not matter what limitations we have; our past lives are irrelevant in this regard. He came to save us from ourselves. By His grace and good pleasure God accepts us in the beloved not because of any good in us, but for the glory of His own Name (Eph. 1:6). In Christ we experience the perfect love and acceptance of His Father.
Through Jesus we have “all things that pertain to life and godliness” (2 Pet. 1:3-4). By the power of this promised grace we can have victory over our ungodly desires. When we recognize that we are operating out of ungodly desires God is willing to speak His grace into our lives so we can depend on Him and find our rest and identity in Him.
Therefore, when my counselee feels insecure, she can find rest and stability in God: He is her Rock of Refuge and Fortress of Defense (Ps. 31:2); when she faces the uncertainties of the future, she can rest in the promise of eternal certainties: Christ prayed that she would be with Him in glory, and He is now preparing a place for her there (John 17:24, 14:2); when she fears she is different or not normal, when she is afraid of what others think of her, she can recall that Jesus loves her and accepts her for who she is: she is one with Him and He is not ashamed to call her His sister (Heb. 2:11); when she lives for the affirmation of other people, she can rest in the knowledge that she has already been accepted by Christ, chosen from before the foundation of the world: he accepts her in Him, her Beloved (Eph 1:6); when she experiences change and is anxious, restless, and unsettled, God reveals that He is near and promises that He will be with her: He will never leave her nor forsake her (Heb. 13:5; c.f. Phil. 4:5); moreover, the Lord promises that the peace of God will guard her heart and mind; and even more awesome, that when she lives for His glory, meditating on Him, the God of Peace Himself will be with her! (Phil. 4:6-9).
One day she will be with Him where there will be not more fear, nor more anxiety, and no more uncertainty. She will no longer have to fight against herself; the complete victory Christ promises her will be realized. God is perfecting her now for that future. He puts her in situations where she fears, feels out of control, and needs to depend on Him, so that He, by His grace, can draw her close to Himself giving her foretastes of the life to come. He gives her grace today to face the struggles that are preparing her for a bright tomorrow.
Tuesday, November 6, 2007
Thoughts on Calvin's Institutes
In reading selections from Calvin’s Institutes of the Christian Religion I was struck by the way God reveals Himself in order to draw men into relationship with Him. Through the doctrines of the knowledge of God, justification, and election, Calvin richly displays God’s desire for me to know Him in rich and intimate ways; and through reasons in and of Himself, God works to reconcile unworthy sinners like myself into relationship with Him.
From the first page of this great work Calvin outlines the fate of humanity in relation to our Creator. I am prone by nature to rest in myself; God wants me to worship Him, but I must be led by the hand to find Him (1.1.1). God, in His divine wisdom, has implanted in man an innate knowledge of Himself and a consequent desire to worship Him (1.3.1-3). Although I have this inherent bent to worship, I in my sinfulness worship myself through distortions of who I want this Divine Being to be for me (1.2.3).
However, in my sinfulness I am left without excuse because God in His providence, through creation and through revelation, has given me the means whereby I may know Him rightly. Nature in all its splendor testifies to the existence of the Creator, as does God’s providential hand displayed in creation being upheld (1.5.1, 7). My own body and soul testify to His existence as well (1.5.3, 4). Moreover, God gives me the sure revelation of His Word which declares Himself to me, as well as the salvation He offers to draw me into communion and fellowship with Him (1.6.1).
What impressed me in the explanation of this doctrine was Calvin’s ability to weave in the loving hand of my Creator. He wants me to know Him in order to learn reverence and fear, as well as to ask from Him every good thing (1.2.3). Although I have eternally distanced myself from Him because of my sin, God reveals Himself in His works in order to draw me to Himself (1.5.9). God hates all sin, but in His mercy He delays judgment in order to win sinners such as I back to Himself (1.5.7). He reveals himself “in order that none might be excluded from the means of obtaining felicity” (1.5.1). Praise God that He does reveal himself in such a way, because “error can never be eradicated from the heart of man until the true knowledge of God has been implanted in it” (1.6.3)!
The only way for God to have this communion with me is if my status as a sinner before God is changed. Christ constantly makes intercession before the Father on my behalf because I sin constantly (3.14.11). Through justification by faith in Christ, though, the Spirit has worked in me a change in relationship with God, as my Judge has become my “indulgent Father” (3.11.1). God has become the witness to my righteousness which I have in Christ and has received me into His favor as though I myself was righteous (3.11.2; 3.14.9); “justification by faith is reconciliation to God . . . [through] the remission of sins” (3.11.21). The Gospel offers righteousness gratuitously; to obtain justification by the law requires works (3.11.18). Calvin rightly derives from Scripture that man is sinful and incapable of any righteousness and of producing any good works.
In this, Calvin subsequently refutes the heresies of Osiander, the Sophists, and others. Osiander held that the indwelling of Christ produced righteousness in man who is justified thereby and not by the propitiation of sins, arguing that man cannot be simultaneously wicked and justified (3.11.5, 6, 10, 11). The Sophists postulated that man is justified by good works that are worked in him by God, and therefore are truly good works.
However, turning away from my own perceived righteousness and works causes me to turn to the righteousness of Another, and humbly seek for justification outside of myself. God, in His kindness and love for his people provides this righteousness in Christ, and compels me to flee to Him, trusting solely in Him and the righteousness He offers (3.11.16, 20). Thus, He draws me into relationship with Himself out of necessity on my part, and mere grace on His. My total dependency on God in this magnifies His glory (3.13.1)
Any measure of works, therefore, can in no way merit a single iota of God’s grace towards me. I am brought into a saving relationship with God based solely of the finished work of Christ (and what a relief it is not having to worry whether or not my works are good enough to gain God’s favor!). The fruit of change that evidences itself in my life are themselves gifts of God (3.15.3). Further, these good works which I do are merely what is my duty to do, and therefore do not provide any merit above my calling to obey the Lord (3.14.14). That God chooses to bless these fruits in my life is further evidence of His sovereign goodness in my life, which draws me closer to Himself (3.15.3).
What makes the restoration of the relationship between God and myself even more incredible (and yet credible!) is the truth that I was chosen by the Lord in eternity past to become His son. History itself demonstrates that the Gospel call is not preached equally to all mankind, yet I have had this privilege (3.21.1). This gospel call has according to God’s election worked effectually in me, while not in others; the only conclusion that can be reached, therefore, is that salvation is only of the free mercy and love of God (3.21.1, 5). God chose Israel, corporately, not because of any merit in themselves; they were small in number and rebellious in nature (3.21.5). Similarly, there was nothing in me that caused God to choose me to life, but of His free and sovereign good pleasure He has restored my soul and brought me into the fellowship with Himself.
Only by the glorious riches of His sovereign grace has God called me into restored relationship with Himself. For the purposes of His own glory has He chosen to reveal Himself and the riches of salvation through His Son to me and the rest of fallen mankind. The realization of these truths leads me to shout out with Paul (and Calvin), “ Thanks be to God for His indescribable gift!” (2 Cor. 9:15, NKJV).
From the first page of this great work Calvin outlines the fate of humanity in relation to our Creator. I am prone by nature to rest in myself; God wants me to worship Him, but I must be led by the hand to find Him (1.1.1). God, in His divine wisdom, has implanted in man an innate knowledge of Himself and a consequent desire to worship Him (1.3.1-3). Although I have this inherent bent to worship, I in my sinfulness worship myself through distortions of who I want this Divine Being to be for me (1.2.3).
However, in my sinfulness I am left without excuse because God in His providence, through creation and through revelation, has given me the means whereby I may know Him rightly. Nature in all its splendor testifies to the existence of the Creator, as does God’s providential hand displayed in creation being upheld (1.5.1, 7). My own body and soul testify to His existence as well (1.5.3, 4). Moreover, God gives me the sure revelation of His Word which declares Himself to me, as well as the salvation He offers to draw me into communion and fellowship with Him (1.6.1).
What impressed me in the explanation of this doctrine was Calvin’s ability to weave in the loving hand of my Creator. He wants me to know Him in order to learn reverence and fear, as well as to ask from Him every good thing (1.2.3). Although I have eternally distanced myself from Him because of my sin, God reveals Himself in His works in order to draw me to Himself (1.5.9). God hates all sin, but in His mercy He delays judgment in order to win sinners such as I back to Himself (1.5.7). He reveals himself “in order that none might be excluded from the means of obtaining felicity” (1.5.1). Praise God that He does reveal himself in such a way, because “error can never be eradicated from the heart of man until the true knowledge of God has been implanted in it” (1.6.3)!
The only way for God to have this communion with me is if my status as a sinner before God is changed. Christ constantly makes intercession before the Father on my behalf because I sin constantly (3.14.11). Through justification by faith in Christ, though, the Spirit has worked in me a change in relationship with God, as my Judge has become my “indulgent Father” (3.11.1). God has become the witness to my righteousness which I have in Christ and has received me into His favor as though I myself was righteous (3.11.2; 3.14.9); “justification by faith is reconciliation to God . . . [through] the remission of sins” (3.11.21). The Gospel offers righteousness gratuitously; to obtain justification by the law requires works (3.11.18). Calvin rightly derives from Scripture that man is sinful and incapable of any righteousness and of producing any good works.
In this, Calvin subsequently refutes the heresies of Osiander, the Sophists, and others. Osiander held that the indwelling of Christ produced righteousness in man who is justified thereby and not by the propitiation of sins, arguing that man cannot be simultaneously wicked and justified (3.11.5, 6, 10, 11). The Sophists postulated that man is justified by good works that are worked in him by God, and therefore are truly good works.
However, turning away from my own perceived righteousness and works causes me to turn to the righteousness of Another, and humbly seek for justification outside of myself. God, in His kindness and love for his people provides this righteousness in Christ, and compels me to flee to Him, trusting solely in Him and the righteousness He offers (3.11.16, 20). Thus, He draws me into relationship with Himself out of necessity on my part, and mere grace on His. My total dependency on God in this magnifies His glory (3.13.1)
Any measure of works, therefore, can in no way merit a single iota of God’s grace towards me. I am brought into a saving relationship with God based solely of the finished work of Christ (and what a relief it is not having to worry whether or not my works are good enough to gain God’s favor!). The fruit of change that evidences itself in my life are themselves gifts of God (3.15.3). Further, these good works which I do are merely what is my duty to do, and therefore do not provide any merit above my calling to obey the Lord (3.14.14). That God chooses to bless these fruits in my life is further evidence of His sovereign goodness in my life, which draws me closer to Himself (3.15.3).
What makes the restoration of the relationship between God and myself even more incredible (and yet credible!) is the truth that I was chosen by the Lord in eternity past to become His son. History itself demonstrates that the Gospel call is not preached equally to all mankind, yet I have had this privilege (3.21.1). This gospel call has according to God’s election worked effectually in me, while not in others; the only conclusion that can be reached, therefore, is that salvation is only of the free mercy and love of God (3.21.1, 5). God chose Israel, corporately, not because of any merit in themselves; they were small in number and rebellious in nature (3.21.5). Similarly, there was nothing in me that caused God to choose me to life, but of His free and sovereign good pleasure He has restored my soul and brought me into the fellowship with Himself.
Only by the glorious riches of His sovereign grace has God called me into restored relationship with Himself. For the purposes of His own glory has He chosen to reveal Himself and the riches of salvation through His Son to me and the rest of fallen mankind. The realization of these truths leads me to shout out with Paul (and Calvin), “ Thanks be to God for His indescribable gift!” (2 Cor. 9:15, NKJV).
Monday, November 5, 2007
By Babel's Streams
Psalm 137 is a mournful, woeful psalm, and yet a hopeful one; it also has great eschatological overtones. This psalm seems to be set up in three sections: the first depicts the plight of the captive Israelites who are mockingly asked to sing songs of victory; in the second, the request of the Babylonians seems to have the reverse affect that was intended, as the Israelites have a renewed, God-ward mindset and find themselves longing to sing and longing for the peace and refuge of Jerusalem; section three moves the captives to rejoice in the certain future hope they have when they will be able to sing the songs of victory.
At first glance, this psalm appears to depict the lives of all believers at some point. It begins with the psalmist mourning his present condition. There is no song of victory over sin at these spiritual low points, but the captives lament over their sin and the guilt and shame they feel. In juxtaposition to this, they recall the former days when they dwelt in peace with God. Sin disrupts this relationship, and God often has to lead His people through a spiritual captivity or wilderness to teach them who He is, what He has done for them in the past, and where He is leading them.
In this low point, Christians are often tormented by the Accuser: “Where is your God?” (Ps. 42:3). He tries to make them believe that God has forsaken them and abandoned them because of their sins. They do not see how they can experience the favor and nearness of God while in this state, and do not know how they will get out of this predicament. If they are not with God, life is not worth living.
In recalling the former days of peace with God, the spark of hope starts a fire within them. They look forward to the day when they will be restored to fellowship with God, when God will destroy their enemies, vindicating them. The graphic description of this destruction through the killing of babies is evidence of the surety of the utter annihilation of the enemy; no generation of evil will rise up to take them captive again.
Interestingly, this seemingly dour psalm is sandwiched between two psalms of praise and thanksgiving, and as such seems a bit out of place in the Psalter. Psalm 136 is an exultant tribute to the steadfast covenant love of God, both in His sovereign creative power and in the redemptive power displayed throughout Israel’s history. Psalm 138 again extols the LORD’s steadfast love, in particular in praise for the deliverance He brings to those who are afflicted by their enemies. Psalm 137, however, seems at first glance to offer little hope in a very difficult situation.
However, the two times God is mentioned in this psalm, He is still called by His great covenant name LORD. Undoubtedly, the Israelites who sang this song were mourning their captivity. They had entered into a state of death, having been driven from the Promised Land; in this, one cannot help but hear the echo of Adam having been expelled from the Garden. In addition, the promise of God to David that there would always be a king on the throne in Jerusalem seems to be broken- there is no longer a king, so where is their God? Jesus Himself asked this question while He was on the cross: “why have You forsaken Me?” (Matt. 27:46). Christ was kept through His 40-day wilderness journey and led through the dark valley of an earthly captivity. Moreover, at that pivotal moment on the cross He was still undergirded by the promises of His faithful Father into whose hands He was able to commit His spirit. The LORD seems to have hidden Himself for a greater purpose.
This apparent broken promise is a foretaste of God saying that the King who is coming is not the Ruler of an earthly kingdom. In the end, Israel will admit that God is a covenant-keeping God. The King is coming!
Here in the wilderness, however, there are no songs of joy, no songs of victory and salvation. These are a conquered people. Yet they recognize that the promises of the LORD are sure and steadfast. They desire to be avenged, as do the souls of the martyrs in heaven (Rev. 6:9-11). The people of God will be vindicated, because He is faithful. Not only will Israel be set free to return to the Promised Land as Israel of old was set free from Egypt, but the true Israel will finally enter the land of eternal rest. God’s enemies will ultimately and utterly be defeated as promised (Is. 13:16). Babylon will be destroyed, and the joy of salvation will be restored to His people (Rev. 18, 19). The people of God will sing the victory song of the Lamb (Rev. 5:9-13, 15:3-4).
Within this wilderness struggle, the waters they are led by bring memories of the providence of God. Echoes of Psalm 23 ring here, where God is said to lead His people “beside still waters” (v. 2). But these are the waters of a foreign land; these are not the waters of Jerusalem that brought salvation to Israel during sieges against that city. Nor is it the river of life that proceeds from the throne of God in the New Jerusalem. Yet, they are waters, and God is leading them even here in a foreign land- these are tastes of the life to come.
The Israelites have not altogether forgotten God and desire that they again will be with Him as His people. This desire to be with the LORD will be fulfilled. The captives look toward the Holy City in prayer, with the expectation that God will answer as He promised Solomon at the dedication of the Temple (2 Chron. 7:14). The captives desire to return to the house of David, to the royal palace, to the Temple, the place of God’s presence, to the place of Jehovah’s peace: they long for Jerusalem. This desire will be fulfilled in a great and surprising way.
The return from captivity is richly portrayed in the resurrection of the King. Jesus proclaimed that the kingdom of heaven was at hand; He ascended to the right hand of God to claim the throne and usher His people into an everlasting spiritual kingdom. The New Jerusalem will come down to earth according to Revelation, and the dwelling place of God will be with men.
The hope that this psalm brings in the midst of difficulty, indeed, in the midst of death, is overwhelming. When read through the lens of Christ’s accomplished work on the cross, and in light of the future that God has in store for His people, they can rejoice in the hope of this future glory, glory that the minds of men do not have the capacity to consider (1 Cor. 2:9). The LORD teaches His people to long for that day, saying, “Even so, come, Lord Jesus!” (Rev. 22:20).
At first glance, this psalm appears to depict the lives of all believers at some point. It begins with the psalmist mourning his present condition. There is no song of victory over sin at these spiritual low points, but the captives lament over their sin and the guilt and shame they feel. In juxtaposition to this, they recall the former days when they dwelt in peace with God. Sin disrupts this relationship, and God often has to lead His people through a spiritual captivity or wilderness to teach them who He is, what He has done for them in the past, and where He is leading them.
In this low point, Christians are often tormented by the Accuser: “Where is your God?” (Ps. 42:3). He tries to make them believe that God has forsaken them and abandoned them because of their sins. They do not see how they can experience the favor and nearness of God while in this state, and do not know how they will get out of this predicament. If they are not with God, life is not worth living.
In recalling the former days of peace with God, the spark of hope starts a fire within them. They look forward to the day when they will be restored to fellowship with God, when God will destroy their enemies, vindicating them. The graphic description of this destruction through the killing of babies is evidence of the surety of the utter annihilation of the enemy; no generation of evil will rise up to take them captive again.
Interestingly, this seemingly dour psalm is sandwiched between two psalms of praise and thanksgiving, and as such seems a bit out of place in the Psalter. Psalm 136 is an exultant tribute to the steadfast covenant love of God, both in His sovereign creative power and in the redemptive power displayed throughout Israel’s history. Psalm 138 again extols the LORD’s steadfast love, in particular in praise for the deliverance He brings to those who are afflicted by their enemies. Psalm 137, however, seems at first glance to offer little hope in a very difficult situation.
However, the two times God is mentioned in this psalm, He is still called by His great covenant name LORD. Undoubtedly, the Israelites who sang this song were mourning their captivity. They had entered into a state of death, having been driven from the Promised Land; in this, one cannot help but hear the echo of Adam having been expelled from the Garden. In addition, the promise of God to David that there would always be a king on the throne in Jerusalem seems to be broken- there is no longer a king, so where is their God? Jesus Himself asked this question while He was on the cross: “why have You forsaken Me?” (Matt. 27:46). Christ was kept through His 40-day wilderness journey and led through the dark valley of an earthly captivity. Moreover, at that pivotal moment on the cross He was still undergirded by the promises of His faithful Father into whose hands He was able to commit His spirit. The LORD seems to have hidden Himself for a greater purpose.
This apparent broken promise is a foretaste of God saying that the King who is coming is not the Ruler of an earthly kingdom. In the end, Israel will admit that God is a covenant-keeping God. The King is coming!
Here in the wilderness, however, there are no songs of joy, no songs of victory and salvation. These are a conquered people. Yet they recognize that the promises of the LORD are sure and steadfast. They desire to be avenged, as do the souls of the martyrs in heaven (Rev. 6:9-11). The people of God will be vindicated, because He is faithful. Not only will Israel be set free to return to the Promised Land as Israel of old was set free from Egypt, but the true Israel will finally enter the land of eternal rest. God’s enemies will ultimately and utterly be defeated as promised (Is. 13:16). Babylon will be destroyed, and the joy of salvation will be restored to His people (Rev. 18, 19). The people of God will sing the victory song of the Lamb (Rev. 5:9-13, 15:3-4).
Within this wilderness struggle, the waters they are led by bring memories of the providence of God. Echoes of Psalm 23 ring here, where God is said to lead His people “beside still waters” (v. 2). But these are the waters of a foreign land; these are not the waters of Jerusalem that brought salvation to Israel during sieges against that city. Nor is it the river of life that proceeds from the throne of God in the New Jerusalem. Yet, they are waters, and God is leading them even here in a foreign land- these are tastes of the life to come.
The Israelites have not altogether forgotten God and desire that they again will be with Him as His people. This desire to be with the LORD will be fulfilled. The captives look toward the Holy City in prayer, with the expectation that God will answer as He promised Solomon at the dedication of the Temple (2 Chron. 7:14). The captives desire to return to the house of David, to the royal palace, to the Temple, the place of God’s presence, to the place of Jehovah’s peace: they long for Jerusalem. This desire will be fulfilled in a great and surprising way.
The return from captivity is richly portrayed in the resurrection of the King. Jesus proclaimed that the kingdom of heaven was at hand; He ascended to the right hand of God to claim the throne and usher His people into an everlasting spiritual kingdom. The New Jerusalem will come down to earth according to Revelation, and the dwelling place of God will be with men.
The hope that this psalm brings in the midst of difficulty, indeed, in the midst of death, is overwhelming. When read through the lens of Christ’s accomplished work on the cross, and in light of the future that God has in store for His people, they can rejoice in the hope of this future glory, glory that the minds of men do not have the capacity to consider (1 Cor. 2:9). The LORD teaches His people to long for that day, saying, “Even so, come, Lord Jesus!” (Rev. 22:20).
Desi Alston Case Study
Situation- Desi grew up in a ghetto, living in fear and under the threat of gangs (29). He had a rough upbringing: he didn’t get along with his deadbeat father and was made fun of by his sister for playing the violin (32). He was told he was hopeless as musician (32). Moreover, the police used to beat him (for no reason or because he was black), and he was even arrested on suspicion of murder (32; 33).
Bad Fruit- (a) Desi buried pain of the past and never displayed his anger; he never forced nor encouraged confrontation, but always played it cool and tough, even at his interrogation (32). (b) Desi escapes his world and his inner turmoil by pouring his life into playing violin (32, 33). Although he did not get along with his family, he protects their reputation, enabling them to mistreat him (32).
Bad Root- (a) Desi was driven by the desire to control his emotions and life (32). His fear of man forced self-dependence (he liked to be a loner) and drove him to complete hours of running and playing violin as a way to escape his life (32, 33). (b) Desi was also driven by the desire to please: he never stood up to his family; also, he sought to please Mr. Ortenberg who was the only person who showed him kindness, and who was never embarrassed to be with him; Desi played violin to please him, and never turned down lunch with him (33).
Results- These desires for control, self-dependence, and self-protection caused Desi to plot a “survival course” (33). He ran early everyday, and practiced violin for hours each evening (33). This produced huge success in both spheres; it was rewarding. This success also fueled his desire to please, which helped fuel his success. However, Desi remained fearful and untrusting, and was still a loner (33).
Cross- (a) Matthew 23:37-38 provides not only a rich look at who Christ is for frightened, defenseless people, but also a stern warning for Desi. Jesus is more than willing to gather His people under His wing, to protect and secure them in Himself. However, those who do not will be left desolate. (b) I would also encourage Desi to seek the Lord and to do His good pleasure, trusting that it is God who works in us both the desire and the ability to do so (Philippians 2:13).
Good Root- Desi would live out of the desire to rest in God alone, trusting that the situations that he faces are for his purification, and that he need not fear man because God is with him. He can trust God’s care for him. He can also learn to play the violin with the desire to bring glory to God and to build up the body of Christ through his music. Desi will want to please God in all he does, not having to worry about what others think about him.
Good Fruit- Finding himself safe in Christ, Desi will be able to confess and work through the feelings of grief and terror that grip his heart. He will be more open and trusting with other people; therefore, he will be able to begin developing healthy relationships with others, and repair the broken ones that exist. Desi will be able to use his talents as a musician to teach others to play for the glory of God, and be an example to them of how to do this.
Results- Desi’s life will be much more fulfilling. He will not be living under the burden of such heavy emotions and horrors of the past. Desi will also be able to relate to people on a deeper level, and develop rich friendships. Most importantly, Desi will draw closer to God and grow in his trust in Him.
Bad Fruit- (a) Desi buried pain of the past and never displayed his anger; he never forced nor encouraged confrontation, but always played it cool and tough, even at his interrogation (32). (b) Desi escapes his world and his inner turmoil by pouring his life into playing violin (32, 33). Although he did not get along with his family, he protects their reputation, enabling them to mistreat him (32).
Bad Root- (a) Desi was driven by the desire to control his emotions and life (32). His fear of man forced self-dependence (he liked to be a loner) and drove him to complete hours of running and playing violin as a way to escape his life (32, 33). (b) Desi was also driven by the desire to please: he never stood up to his family; also, he sought to please Mr. Ortenberg who was the only person who showed him kindness, and who was never embarrassed to be with him; Desi played violin to please him, and never turned down lunch with him (33).
Results- These desires for control, self-dependence, and self-protection caused Desi to plot a “survival course” (33). He ran early everyday, and practiced violin for hours each evening (33). This produced huge success in both spheres; it was rewarding. This success also fueled his desire to please, which helped fuel his success. However, Desi remained fearful and untrusting, and was still a loner (33).
Cross- (a) Matthew 23:37-38 provides not only a rich look at who Christ is for frightened, defenseless people, but also a stern warning for Desi. Jesus is more than willing to gather His people under His wing, to protect and secure them in Himself. However, those who do not will be left desolate. (b) I would also encourage Desi to seek the Lord and to do His good pleasure, trusting that it is God who works in us both the desire and the ability to do so (Philippians 2:13).
Good Root- Desi would live out of the desire to rest in God alone, trusting that the situations that he faces are for his purification, and that he need not fear man because God is with him. He can trust God’s care for him. He can also learn to play the violin with the desire to bring glory to God and to build up the body of Christ through his music. Desi will want to please God in all he does, not having to worry about what others think about him.
Good Fruit- Finding himself safe in Christ, Desi will be able to confess and work through the feelings of grief and terror that grip his heart. He will be more open and trusting with other people; therefore, he will be able to begin developing healthy relationships with others, and repair the broken ones that exist. Desi will be able to use his talents as a musician to teach others to play for the glory of God, and be an example to them of how to do this.
Results- Desi’s life will be much more fulfilling. He will not be living under the burden of such heavy emotions and horrors of the past. Desi will also be able to relate to people on a deeper level, and develop rich friendships. Most importantly, Desi will draw closer to God and grow in his trust in Him.
Thursday, October 25, 2007
Finding The Gospel In First Peter
Eternal Assurance- You, My child, I elected in My sovereignty from all eternity (1:2). I chose you as a precious living stone to be laid on the foundation of Christ, the Cornerstone (2:4, 7). I have begotten you, as I did My own Son, to a living hope through His resurrection (1:3). You are My chosen generation, part of My royal priesthood, My holy nation, My own special people (2:9), knowing that you will be sanctified by My Spirit (1:2). I have called you in order that you will be with Me in My eternal glory (5:10).
Present Hope- I am holy, as you must also be, and judge you impartially (1:15, 17); but because of the righteousness of My Son, My eyes are on you, and my ears are open to your prayers (3:12). You can trust your soul to Me in time of suffering because I am your faithful Creator (4:19). I care for you (5:7), because you are redeemed with the precious blood of Christ, “whom having not seen you love” (1:18-19; 1:8). You have been born again through My eternal and unchanging Word (1:23). Take heart, for My Son suffered for you, the Just for the unjust (2:21, 3:18), and bore your sin upon Himself (2:24); therefore, you can live in righteousness before Me (2:24) through My Spirit who dwells in you (1:11). You were once dead in your sins, but are alive in Me (3:18).
Future Glory- You I redeemed for an incorruptible inheritance that will not fade away, reserved for you in heaven with Me (1:4). I will keep you by My power for your ultimate salvation that is ready to be revealed in the last time (1:5). Your faith is being tested in order that it will praise, honor, and glory at the revelation of my Son (1:7). My own Son suffered and will bring you to Me (3:18). My grace and glory will be given to you at His revelation as the prophets testified according to My Spirit (1:13, 11). You will receive the unfading crown of glory I have for you (5:4), as I will exalt you in due time (5:6).
PERSONAL RESPONSE
O LORD my God, I thank You that from the before the foundation of the world You have chosen me to be with You one day, to walk before your face and revel in your glorious majesty. I thank You that You allow me to taste of the future glories already here on earth as You reveal Yourself to me by Your Word and Spirit- but these transient moments are nothing compared to the everlasting glorification that You promise. What a blessing to know that this inheritance is incorruptible, unfading, and sure because You are faithful. You keep me for that eternal day. So often, Lord, I am torn by temporal things, and confused by an ever-changing world. I am so often and so easily led astray to follow after the passing pleasures of sin that this life offers; it seems as though I jeopardize my salvation because of my sin, which is only deserving of death. But You, in Your sovereign good pleasure, have prepared this future for me; You have made the way to enjoy the eternal pleasures of heaven through the sacrifice of Your own Son- so great is Your love for me. May I ever be mindful of these promises, of the goal, of my future destination; especially in difficulties and trials when my focus tends to be drawn away from You. In those times may I recall that you are still preparing me for that everlasting reality, and set my thoughts upon You and Your glory, rather than on myself. I pray that these realities will shape my relationship with others. Teach me to manifest Your salvation and the eternal glory that awaits all who believe in You, in order that many would come to know You, and share in this ultimate glory with me, with You. AMEN.
Present Hope- I am holy, as you must also be, and judge you impartially (1:15, 17); but because of the righteousness of My Son, My eyes are on you, and my ears are open to your prayers (3:12). You can trust your soul to Me in time of suffering because I am your faithful Creator (4:19). I care for you (5:7), because you are redeemed with the precious blood of Christ, “whom having not seen you love” (1:18-19; 1:8). You have been born again through My eternal and unchanging Word (1:23). Take heart, for My Son suffered for you, the Just for the unjust (2:21, 3:18), and bore your sin upon Himself (2:24); therefore, you can live in righteousness before Me (2:24) through My Spirit who dwells in you (1:11). You were once dead in your sins, but are alive in Me (3:18).
Future Glory- You I redeemed for an incorruptible inheritance that will not fade away, reserved for you in heaven with Me (1:4). I will keep you by My power for your ultimate salvation that is ready to be revealed in the last time (1:5). Your faith is being tested in order that it will praise, honor, and glory at the revelation of my Son (1:7). My own Son suffered and will bring you to Me (3:18). My grace and glory will be given to you at His revelation as the prophets testified according to My Spirit (1:13, 11). You will receive the unfading crown of glory I have for you (5:4), as I will exalt you in due time (5:6).
PERSONAL RESPONSE
O LORD my God, I thank You that from the before the foundation of the world You have chosen me to be with You one day, to walk before your face and revel in your glorious majesty. I thank You that You allow me to taste of the future glories already here on earth as You reveal Yourself to me by Your Word and Spirit- but these transient moments are nothing compared to the everlasting glorification that You promise. What a blessing to know that this inheritance is incorruptible, unfading, and sure because You are faithful. You keep me for that eternal day. So often, Lord, I am torn by temporal things, and confused by an ever-changing world. I am so often and so easily led astray to follow after the passing pleasures of sin that this life offers; it seems as though I jeopardize my salvation because of my sin, which is only deserving of death. But You, in Your sovereign good pleasure, have prepared this future for me; You have made the way to enjoy the eternal pleasures of heaven through the sacrifice of Your own Son- so great is Your love for me. May I ever be mindful of these promises, of the goal, of my future destination; especially in difficulties and trials when my focus tends to be drawn away from You. In those times may I recall that you are still preparing me for that everlasting reality, and set my thoughts upon You and Your glory, rather than on myself. I pray that these realities will shape my relationship with others. Teach me to manifest Your salvation and the eternal glory that awaits all who believe in You, in order that many would come to know You, and share in this ultimate glory with me, with You. AMEN.
Saint Augustine- A Reflection
The first five books of the Confessions of Saint Augustine are his reflections on his life prior to his conversion. These confessions, directed to God, are not only confessions of sin (especially of his youth), but also confessions of his faith in God and praise to his Redeemer who was guiding and directing him during his life until the time of writing. Augustine recollects in no disguised or polished terms the foolishness of his sin, the deliberate turning away from God, and the pursuit of evil in various forms. He unabashedly recalls this folly, but does so in the light of the deliverance of God from these sins as he simultaneously affirms God’s directing hand throughout his youth. Augustine often refers to the instruction and prayers of his mother as being instrumental in his ultimate conversion, but acknowledges God for this special grace in his life, too.
Augustine begins, naturally, with his birth and toddler years. In a seemingly radical way, he addresses the doctrine of total depravity, pointing out that even at such an early age he was driven by desires to get what he wanted. Learning began early with the initial intent of being able to tell his caregivers what he wanted. He does admit, too, his total dependence on his guardians. He uses his desire-driven attitude and his dependence as a springboard into a discussion on who God is, and acknowledges that he still has to battle with this self-serving nature while simultaneously recognizing his dependence on God. His learning continues through his formative school years; he saw this as the beginnings of the Lord preparing him for the future, but states his dislike of learning, and his preference for finding solace in the pleasures of creation rather than the Creator (I.xx.31).
This promiscuity is discussed in much detail in the second book. Augustine confesses his love of pleasure, especially sexual pleasure, and does so with remarkable insight. The events he discusses take place largely at age 16, but the roots of these sinful addictions stay with him far into the future. Particularly enticing are his opening statements to this book. Augustine humbly acknowledges the shame and pain that come with discussing these issues, realizing that recalling these events allow the greatness of the grace of God to shine through more brightly even though they reveal some dark pages in his history (II.i.1). The depths to which he discovers the horrors of sin in his heart is admirable. Not many people have the depth of insight into the nature of sin and fallen human nature that he exhibits; or, if they do, are not so willing to pen these confessions as Augustine did.
Personally, I can appreciate the nature of these confessions, having struggled much in this area in my own younger days, the residue and consequences of which are still wreaking havoc on my life today. To read Augustine so candidly dealing with these issues, constantly bringing God into the picture, and restating time after time how he was graciously rescued from this hellish lifestyle, is a comforting reminder for myself not to lose sight of the work of God in my own heart, especially when the accusations of the devil rear their ugly head bringing on waves of shame and guilt. Augustine’s greatest confession, I believe, is not of his sin, but of the love of Christ to bore the curse of death to pay for his sin. My own heart gratefully echoes this profession!
In books three through five Augustine details the events surrounding his studies that eventually lead him through Carthage to Rome. Along the way he is compelled to deal with the issues of suffering, first in the theatrical plays of his day, and later in the sickness and death of his closest friend. He takes the death of this friend particularly hard, and in the end flees to Carthage from Thagaste to try to escape the pain of his suffering. He acknowledges at this point that his heart was searching for solace in God, but refused to entertain the idea in his mind. However, he continues to try to intellectualize God, but seeks solace in his friends in Carthage instead.
There, Augustine poured his heart into his studies of rhetoric and philosophy. He undergoes a cursory reading of Scripture, but dismisses this text before plunging into its rich depths. Augustine becomes enthralled by Manichee philosophy, until he discovers the fraudulent nature of one its greatest teachers: Faustus. He is enlightened to the shallowness of this philosophy, and even his trust in the art of rhetoric begins to crumble. However, Augustine relies heavily on his own abilities to learn and understand philosophy, and trusts in these abilities rather than the One who bestowed such lavish gifts on him.
In time, Augustine finds himself in Italy, seeking a more controlled environment for teaching. Here, he finally sheds the burden of the Manichee philosophy; since he no longer trusts the philosophy of the world either, he eventually becomes a catechumen of the Church under the teaching of Bishop Ambrose. Looking back, Augustine acknowledges God’s faithfulness and providential direction in his life, leading him to the place where his heart was soft enough for the planting and germination of the Word of God.
Augustine’s open and honest approach to his sinful youth does indeed highlight the grace of God that he experienced, and the providential leading of God that eventually became manifest. These Confessions are a rich testimony to the work of Christ in the life of a sinner, a work that is still very prevalent to today. There is much comfort that can be drawn from this book; moreover, one cannot read this book without seriously examining one’s own heart and calling out to God with one’s own confessions.
Augustine begins, naturally, with his birth and toddler years. In a seemingly radical way, he addresses the doctrine of total depravity, pointing out that even at such an early age he was driven by desires to get what he wanted. Learning began early with the initial intent of being able to tell his caregivers what he wanted. He does admit, too, his total dependence on his guardians. He uses his desire-driven attitude and his dependence as a springboard into a discussion on who God is, and acknowledges that he still has to battle with this self-serving nature while simultaneously recognizing his dependence on God. His learning continues through his formative school years; he saw this as the beginnings of the Lord preparing him for the future, but states his dislike of learning, and his preference for finding solace in the pleasures of creation rather than the Creator (I.xx.31).
This promiscuity is discussed in much detail in the second book. Augustine confesses his love of pleasure, especially sexual pleasure, and does so with remarkable insight. The events he discusses take place largely at age 16, but the roots of these sinful addictions stay with him far into the future. Particularly enticing are his opening statements to this book. Augustine humbly acknowledges the shame and pain that come with discussing these issues, realizing that recalling these events allow the greatness of the grace of God to shine through more brightly even though they reveal some dark pages in his history (II.i.1). The depths to which he discovers the horrors of sin in his heart is admirable. Not many people have the depth of insight into the nature of sin and fallen human nature that he exhibits; or, if they do, are not so willing to pen these confessions as Augustine did.
Personally, I can appreciate the nature of these confessions, having struggled much in this area in my own younger days, the residue and consequences of which are still wreaking havoc on my life today. To read Augustine so candidly dealing with these issues, constantly bringing God into the picture, and restating time after time how he was graciously rescued from this hellish lifestyle, is a comforting reminder for myself not to lose sight of the work of God in my own heart, especially when the accusations of the devil rear their ugly head bringing on waves of shame and guilt. Augustine’s greatest confession, I believe, is not of his sin, but of the love of Christ to bore the curse of death to pay for his sin. My own heart gratefully echoes this profession!
In books three through five Augustine details the events surrounding his studies that eventually lead him through Carthage to Rome. Along the way he is compelled to deal with the issues of suffering, first in the theatrical plays of his day, and later in the sickness and death of his closest friend. He takes the death of this friend particularly hard, and in the end flees to Carthage from Thagaste to try to escape the pain of his suffering. He acknowledges at this point that his heart was searching for solace in God, but refused to entertain the idea in his mind. However, he continues to try to intellectualize God, but seeks solace in his friends in Carthage instead.
There, Augustine poured his heart into his studies of rhetoric and philosophy. He undergoes a cursory reading of Scripture, but dismisses this text before plunging into its rich depths. Augustine becomes enthralled by Manichee philosophy, until he discovers the fraudulent nature of one its greatest teachers: Faustus. He is enlightened to the shallowness of this philosophy, and even his trust in the art of rhetoric begins to crumble. However, Augustine relies heavily on his own abilities to learn and understand philosophy, and trusts in these abilities rather than the One who bestowed such lavish gifts on him.
In time, Augustine finds himself in Italy, seeking a more controlled environment for teaching. Here, he finally sheds the burden of the Manichee philosophy; since he no longer trusts the philosophy of the world either, he eventually becomes a catechumen of the Church under the teaching of Bishop Ambrose. Looking back, Augustine acknowledges God’s faithfulness and providential direction in his life, leading him to the place where his heart was soft enough for the planting and germination of the Word of God.
Augustine’s open and honest approach to his sinful youth does indeed highlight the grace of God that he experienced, and the providential leading of God that eventually became manifest. These Confessions are a rich testimony to the work of Christ in the life of a sinner, a work that is still very prevalent to today. There is much comfort that can be drawn from this book; moreover, one cannot read this book without seriously examining one’s own heart and calling out to God with one’s own confessions.
The Lord Is My Shepherd
The Lord is transcendent and unknowable, yet in His condescending mercy He has chosen to reveal Himself to man in ways we can understand with our finite minds. One way that He does this is by imaging His character through a human vocation. In Psalm 23, David uses the metaphor of a Shepherd to speak of his relationship to God, which gives us rich insight into the character of the LORD.
As a shepherd, God is our protector and provider. He leads us, His flock, in green pastures and beside still waters. He knows exactly what we need and provides for us in abundance. Still water, not rough, is needed for a sheep to drink; verdant pasture gives the image of peaceful grazing in rich abundance. In this God provides spiritual nourishment as David also testifies: He restores our souls. This restoration intimates that we are broken and in need of repair.
God not only provides for us, but also protects us. Even in the valley of the shadow of death we need not fear, because He is with us. When we go through trying times and difficult circumstances, He is with us, and leads us safely through. We need not fear evil times. The fact that David tells us that we walk through the valley strongly suggests that death will not overtake us, but that these trials are only a shadow, and there are green pastures again on the other side.
Even when enemies are imminent, the Lord continues to bless, protect, and provide. God prepares a table of good things, and overflows our cups in these perilous times. Moreover, He anoints us with oil for our refreshment which is also a sign of His favor and the outpouring of His Spirit on us.
Although God provides so richly and lavishly for us, He is also faithful to lead and correct us. He leads us with His staff, His Shepherd`s crook. With His rod He corrects us when we begin to wander from the path or from the fold. He makes sure that we follow the right paths that He wants us to travel.
In the end, God leads to a place where He Himself dwells. He takes us in to live with Him. Not only are we showered with His goodness and blessing, but we will live in the green pastures beside the still waters of heaven once we pass through the valley of death. We will be resurrected to a new and perfect life where there is no fear nor evil nor enemies, and eat of His bounty forever.
What glorious truths glitter in this text, and yet the picture is fuller when we understand the context in which David is writing. In using the shepherd/sheep imagery, David draws parallels between himself and the Lord who he is worshipping. David was the shepherd of Israel; as the archetypal Israelite shepherd-king he offers provision and protection to his people, to his dependent and helpless sheep. He guides and leads his people on right paths, in the service of the LORD.
There are also strong parallels to history of Israel in the wilderness. In the opening verses of this psalm, David reveals he is on a journey: he walks and is led; Israel was led and protected by the pillars of cloud and fire. This journeying suggests that David is not yet home; he is a sojourner. On this journey David, like Israel, is traveling through a wilderness. However, this valley of the shadow of death is not the end: he is walking through the valley. There is strong resurrection imagery in this as well. God’s sheep need not fear evil nor death, because the Lamb who was to come took their place and died in their stead. There is a goal ahead of them to look forward to: a land of rest.
During this wilderness journey, the Lord provides food and water, restful refreshment for David as He did for Israel in the wilderness. God will also give His people a foretaste of the goodness of the life to come as He blesses them in this lifetime. A table is prepared for David in the presence of His enemies, suggesting a time of peace and rest, since he had time to sit and eat. David the King battled with his enemies as he fought for peace for his people.
David follows God’s example in his own life, as we see in his dealings with the lame and homeless Mephibosheth. David offered him a place to eat at his table, in the presence of his ‘enemy’ (he thought David was going to kill him), and bid him to remain in the royal palace and experience his goodness and mercy all the days of his life. David did so to fulfill his covenant promise: he did so for Jonathan’s sake. God calls David, and us, into His house to feast in His presence for all eternity, fulfilling His covenant promises for the sake of His Son.
This is the end of the journey promised us- to dwell in the house of the LORD forever. Here, there is complete rest. This promise is also set in a historical context: that of Israel resting in the land that God promised to them. Israel is to look forward to the end of life’s journey expectantly, where they will sit and eat at the King of kings’ table in the protection of the Royal Palace.
Moreover, David is anointed with oil, symbolizing God’s choosing and the inaugurating of David to his kingly office. In this we see the foreshadowing of the Great Shepherd who was also anointed, the Messiah. This Anointed would be the Way to the land of rest, and that Way would go through the valley of death. The blessings of God are given in the power of the resurrection of the One who is both the Great Shepherd and the Sacrificial Lamb.
In all David’s greatness as the archetypal king and example for Israel to follow, David boldly states that the LORD is his Shepherd. As Israel seeks to follow David’s example, they are immediately pointed upward to God, and forward to the coming of the Messiah, the Great Shepherd.
As a shepherd, God is our protector and provider. He leads us, His flock, in green pastures and beside still waters. He knows exactly what we need and provides for us in abundance. Still water, not rough, is needed for a sheep to drink; verdant pasture gives the image of peaceful grazing in rich abundance. In this God provides spiritual nourishment as David also testifies: He restores our souls. This restoration intimates that we are broken and in need of repair.
God not only provides for us, but also protects us. Even in the valley of the shadow of death we need not fear, because He is with us. When we go through trying times and difficult circumstances, He is with us, and leads us safely through. We need not fear evil times. The fact that David tells us that we walk through the valley strongly suggests that death will not overtake us, but that these trials are only a shadow, and there are green pastures again on the other side.
Even when enemies are imminent, the Lord continues to bless, protect, and provide. God prepares a table of good things, and overflows our cups in these perilous times. Moreover, He anoints us with oil for our refreshment which is also a sign of His favor and the outpouring of His Spirit on us.
Although God provides so richly and lavishly for us, He is also faithful to lead and correct us. He leads us with His staff, His Shepherd`s crook. With His rod He corrects us when we begin to wander from the path or from the fold. He makes sure that we follow the right paths that He wants us to travel.
In the end, God leads to a place where He Himself dwells. He takes us in to live with Him. Not only are we showered with His goodness and blessing, but we will live in the green pastures beside the still waters of heaven once we pass through the valley of death. We will be resurrected to a new and perfect life where there is no fear nor evil nor enemies, and eat of His bounty forever.
What glorious truths glitter in this text, and yet the picture is fuller when we understand the context in which David is writing. In using the shepherd/sheep imagery, David draws parallels between himself and the Lord who he is worshipping. David was the shepherd of Israel; as the archetypal Israelite shepherd-king he offers provision and protection to his people, to his dependent and helpless sheep. He guides and leads his people on right paths, in the service of the LORD.
There are also strong parallels to history of Israel in the wilderness. In the opening verses of this psalm, David reveals he is on a journey: he walks and is led; Israel was led and protected by the pillars of cloud and fire. This journeying suggests that David is not yet home; he is a sojourner. On this journey David, like Israel, is traveling through a wilderness. However, this valley of the shadow of death is not the end: he is walking through the valley. There is strong resurrection imagery in this as well. God’s sheep need not fear evil nor death, because the Lamb who was to come took their place and died in their stead. There is a goal ahead of them to look forward to: a land of rest.
During this wilderness journey, the Lord provides food and water, restful refreshment for David as He did for Israel in the wilderness. God will also give His people a foretaste of the goodness of the life to come as He blesses them in this lifetime. A table is prepared for David in the presence of His enemies, suggesting a time of peace and rest, since he had time to sit and eat. David the King battled with his enemies as he fought for peace for his people.
David follows God’s example in his own life, as we see in his dealings with the lame and homeless Mephibosheth. David offered him a place to eat at his table, in the presence of his ‘enemy’ (he thought David was going to kill him), and bid him to remain in the royal palace and experience his goodness and mercy all the days of his life. David did so to fulfill his covenant promise: he did so for Jonathan’s sake. God calls David, and us, into His house to feast in His presence for all eternity, fulfilling His covenant promises for the sake of His Son.
This is the end of the journey promised us- to dwell in the house of the LORD forever. Here, there is complete rest. This promise is also set in a historical context: that of Israel resting in the land that God promised to them. Israel is to look forward to the end of life’s journey expectantly, where they will sit and eat at the King of kings’ table in the protection of the Royal Palace.
Moreover, David is anointed with oil, symbolizing God’s choosing and the inaugurating of David to his kingly office. In this we see the foreshadowing of the Great Shepherd who was also anointed, the Messiah. This Anointed would be the Way to the land of rest, and that Way would go through the valley of death. The blessings of God are given in the power of the resurrection of the One who is both the Great Shepherd and the Sacrificial Lamb.
In all David’s greatness as the archetypal king and example for Israel to follow, David boldly states that the LORD is his Shepherd. As Israel seeks to follow David’s example, they are immediately pointed upward to God, and forward to the coming of the Messiah, the Great Shepherd.
'Brian' Case Study
Situation: Brian met Sandy at a party while there with another woman. Brian and Sandy got married and went on a honeymoon together. After the honeymoon, they attended social gatherings, sometimes together, once Brian by himself; there are other women at these gatherings. One instance was shortly after their honeymoon (22).
Bad Fruit: Brian dances closely with and flirts with other women (22). While out for dinner with his friends, he charms his friend’s wife (24). Brian lashes out at his wife in anger and blame-shifts when she confronts his behavior (24), then tries to win her back by taking her on a second honeymoon (24). At his Christmas Eve work party, which had been kept a secret from his wife, he is sits with his arm around another woman, and flirts with others.
Bad Root: Brian is reacting out of a fear of rejection and a desire for acceptance by these women (24); this fear stems from traumatic pain from the past with regard to his estranged mother (29). There is possibly a pride issue here as well, as Brian seems to be using his charm and success to win favor with these women (22). He is also self-centered in ignoring his wife in these situations, and dismissing her feelings (24). Brian’s angry reaction to his wife may also stem from fears of rejection, facing consequences, and conflict.
Results: Sandy is embarrassed and deeply hurt by Brian’s behavior. When Sandy confronts Brian concerning his flirtatious behavior, Brian responds in anger which causes a rift in their relationship. When Brian is caught at the Christmas party, Sandy leaves him there and flees to her mother’s house. Sandy contemplates ending the marriage.
Cross: Colossians 1:19-23 speak significantly to Brian’s heart in this situation. God the Father is pleased that the fullness of the elect should dwell in Him (including Brian!), and is in the process of reconciling all things to Himself (including Brian!). This is true even though His people, too, were once estranged from Him, even enemies; yet, He reconciles us to Himself, with the goal of presenting us spotless and without blame before Him.
Good Root: If Brian understands and holds before him the truth that God called him out of his sin while he was God’s enemy, he can learn to live with the comfort that God accepts Him always in all situations. The fear of rejection will be replaced with a fear of the LORD, the merciful, covenant-keeping God who understands his pain and will be his Comforter.
Good Fruit: With this mindset, Brian will be faithful to his wife in the situations that cause him inner conflict. This faithfulness will be twofold: first, Brian will pay more attention to his wife than other women; second, Brian and Sandy together will set up appropriate boundaries for Brian in relation to other women, and have Sandy help keep him accountable to God for keeping these boundaries.
Results: Brian will learn to appreciate Sandy’s unconditional love as a mirror of God’s love for him. Maintaining openness and honesty with each other before God will deepen the trust Sandy has for Brian, giving him confidence in her love for him as well; with this deeper understanding of love and trust will perpetuate a cycle of openness, acceptance, and love even in Brian’s failures, which will also be present in his relationship to God.
Bad Fruit: Brian dances closely with and flirts with other women (22). While out for dinner with his friends, he charms his friend’s wife (24). Brian lashes out at his wife in anger and blame-shifts when she confronts his behavior (24), then tries to win her back by taking her on a second honeymoon (24). At his Christmas Eve work party, which had been kept a secret from his wife, he is sits with his arm around another woman, and flirts with others.
Bad Root: Brian is reacting out of a fear of rejection and a desire for acceptance by these women (24); this fear stems from traumatic pain from the past with regard to his estranged mother (29). There is possibly a pride issue here as well, as Brian seems to be using his charm and success to win favor with these women (22). He is also self-centered in ignoring his wife in these situations, and dismissing her feelings (24). Brian’s angry reaction to his wife may also stem from fears of rejection, facing consequences, and conflict.
Results: Sandy is embarrassed and deeply hurt by Brian’s behavior. When Sandy confronts Brian concerning his flirtatious behavior, Brian responds in anger which causes a rift in their relationship. When Brian is caught at the Christmas party, Sandy leaves him there and flees to her mother’s house. Sandy contemplates ending the marriage.
Cross: Colossians 1:19-23 speak significantly to Brian’s heart in this situation. God the Father is pleased that the fullness of the elect should dwell in Him (including Brian!), and is in the process of reconciling all things to Himself (including Brian!). This is true even though His people, too, were once estranged from Him, even enemies; yet, He reconciles us to Himself, with the goal of presenting us spotless and without blame before Him.
Good Root: If Brian understands and holds before him the truth that God called him out of his sin while he was God’s enemy, he can learn to live with the comfort that God accepts Him always in all situations. The fear of rejection will be replaced with a fear of the LORD, the merciful, covenant-keeping God who understands his pain and will be his Comforter.
Good Fruit: With this mindset, Brian will be faithful to his wife in the situations that cause him inner conflict. This faithfulness will be twofold: first, Brian will pay more attention to his wife than other women; second, Brian and Sandy together will set up appropriate boundaries for Brian in relation to other women, and have Sandy help keep him accountable to God for keeping these boundaries.
Results: Brian will learn to appreciate Sandy’s unconditional love as a mirror of God’s love for him. Maintaining openness and honesty with each other before God will deepen the trust Sandy has for Brian, giving him confidence in her love for him as well; with this deeper understanding of love and trust will perpetuate a cycle of openness, acceptance, and love even in Brian’s failures, which will also be present in his relationship to God.
Monday, October 8, 2007
There Is A Redeemer
The story of Ruth is a story of redemption and the rich fulfillment of God’s promises. God richly provides for His people and chastises them when they go astray, drawing them back to Himself. They return to Him and find a place of rest among the people of God.
In Elimelech is found an example of faithlessness in God’s promises. Indeed, the fact that the people of Israel were experiencing a famine (when God promised a land flowing with milk and honey) gives us some insight into the moral decline of the nation even this early on in the history of Israel in the Promised Land. Elimelech is cut off from the people of God for this disobedience. Orpah also provides a warning against serving other gods; she returned to her homeland, her family, and to her gods. Consequently, she misses out on God’s blessings.
On the other hand, Ruth, a diligent worker and a virtuous woman who lovingly cared for her mother-in-law, chose to serve God. She begged not to be sent back to her home, but to be allowed to go with Naomi and serve God. In this we see the true work of God in the heart of a penitent sinner; we also find a wonderful example of a godly woman to imitate.
The next major figure encountered in this story is Boaz. He is described as being a worthy man; we can also tell from his words and deeds that he is a godly man. Boaz is a strong example for us to follow, as a man who has compassion on the widows, and richly gives of his own wealth to support them. He shows great care for his own servants as well, providing food and water for them during the work day. Boaz also demonstrates his self-discipline and integrity when Ruth comes to him at night- he is careful for her reputation and sends her home before morning light.
We ought to emulate Boaz, too, in his justice and adherence to the law; according to this law, the widow Ruth ought to be redeemed by a close relative. In agreeing to be her redeemer, Boaz does acknowledge that there is a closer kin than he; he shows his personal integrity in wanting the law to be upheld no matter what his desires are, and therefore first asks this man to redeem Ruth. He follows the law’s prescription for redeeming a near kinsman to the last detail; he is both truthful and wise in dealing with this other man, and his uprightness and tact afford him rich blessings in the end. Surely the conduct of a man of this quality ought to be commended and imitated.
However, if we leave this story only with the idea that these people are great examples to follow (or warnings as examples not to follow), than we have missed the point. This story is a story of redemption, but this redemption points far beyond the upholding of Israelite laws and statutes. Indeed, the redemption of land and progeny are significant in the unfolding of Israel’s story, and are indeed proof of God keeping His promises. But this redemption also points forward to the work of the Great Redeemer who would come to save His people.
Elimelech, whose name means ‘My God is King’, surely does not demonstrate any faith according to the significance of his name. He turns his back on Jehovah, the God who brought them into Canaan (either in Elimelech’s generation or one previous) and promised a land flowing with milk and honey for His people if they followed Him. But God’s faithfulness is not hinged on the unfaithfulness of man- He keeps His word.
In His divine providence God prepares a man, faithful and just, to adhere to the teaching of the law and redeem Ruth and restore her land and her progeny. These two elements- land and people- are key elements in the building of the Kingdom of God, allowing the generations to continue in the land apportioned to them, according to the promises of God to Abraham.
But these promises are even richer. In the unfolding of this plan, Ruth is brought into the Kingly line of David. Boaz was a man of Ephrathah, Bethlehem, and of the house of Judah. The elders of the gate proclaim rich and prophetic blessings upon Ruth and Boaz, blessings according to the house of Jacob, and of Tamar, who was also in the lineage of the Davidic kings; these blessings will ultimately be fulfilled in Christ who was born in Bethlehem. God blesses Ruth and Boaz with generations of sons who in time bear that Royal Seed promised to Adam and Eve.
Boaz, a man just and upright, a man who provides richly for his people and has mercy on the poor, a man who fulfills the laws and commandments of God rightly, is indeed a picture of Christ. This Messiah, the promised One, would one day come to redeem his people and provide them a place to live with Him. Boaz is a picture of Christ pursuing his people, too: when Ruth comes to Boaz to ask for his betrothal, Boaz tells her he has already looked into the matter. Further, he makes haste to redeem her that very day.
Moreover, the fact that Ruth was a foreigner also points forward to the days of the early church when the Gentiles will be gathered into God’s Kingdom. When Israel, who could also say ‘God is our King’, rejects God, God will turn to the Gentiles and gather for Himself a church from every tribe and nation. God shows His providence of this within the context of this story, too: Boaz, a just man and keeper of the law, ought not to have taken a wife from a heathen nation. However, he knew of the grace and mercy that God shows to foreigners, as his own mother, Rahab, was a Canaanite woman (not to mention a harlot).
So we see in this story not only examples of righteous living, but also of the rich providence of God in the fulfillment of His promises to Abraham, and even to Adam. We are compelled to look forward to the coming of that Great Redeemer, who will call His people into eternal fellowship with Him in the City of David, the New Jerusalem.
In Elimelech is found an example of faithlessness in God’s promises. Indeed, the fact that the people of Israel were experiencing a famine (when God promised a land flowing with milk and honey) gives us some insight into the moral decline of the nation even this early on in the history of Israel in the Promised Land. Elimelech is cut off from the people of God for this disobedience. Orpah also provides a warning against serving other gods; she returned to her homeland, her family, and to her gods. Consequently, she misses out on God’s blessings.
On the other hand, Ruth, a diligent worker and a virtuous woman who lovingly cared for her mother-in-law, chose to serve God. She begged not to be sent back to her home, but to be allowed to go with Naomi and serve God. In this we see the true work of God in the heart of a penitent sinner; we also find a wonderful example of a godly woman to imitate.
The next major figure encountered in this story is Boaz. He is described as being a worthy man; we can also tell from his words and deeds that he is a godly man. Boaz is a strong example for us to follow, as a man who has compassion on the widows, and richly gives of his own wealth to support them. He shows great care for his own servants as well, providing food and water for them during the work day. Boaz also demonstrates his self-discipline and integrity when Ruth comes to him at night- he is careful for her reputation and sends her home before morning light.
We ought to emulate Boaz, too, in his justice and adherence to the law; according to this law, the widow Ruth ought to be redeemed by a close relative. In agreeing to be her redeemer, Boaz does acknowledge that there is a closer kin than he; he shows his personal integrity in wanting the law to be upheld no matter what his desires are, and therefore first asks this man to redeem Ruth. He follows the law’s prescription for redeeming a near kinsman to the last detail; he is both truthful and wise in dealing with this other man, and his uprightness and tact afford him rich blessings in the end. Surely the conduct of a man of this quality ought to be commended and imitated.
However, if we leave this story only with the idea that these people are great examples to follow (or warnings as examples not to follow), than we have missed the point. This story is a story of redemption, but this redemption points far beyond the upholding of Israelite laws and statutes. Indeed, the redemption of land and progeny are significant in the unfolding of Israel’s story, and are indeed proof of God keeping His promises. But this redemption also points forward to the work of the Great Redeemer who would come to save His people.
Elimelech, whose name means ‘My God is King’, surely does not demonstrate any faith according to the significance of his name. He turns his back on Jehovah, the God who brought them into Canaan (either in Elimelech’s generation or one previous) and promised a land flowing with milk and honey for His people if they followed Him. But God’s faithfulness is not hinged on the unfaithfulness of man- He keeps His word.
In His divine providence God prepares a man, faithful and just, to adhere to the teaching of the law and redeem Ruth and restore her land and her progeny. These two elements- land and people- are key elements in the building of the Kingdom of God, allowing the generations to continue in the land apportioned to them, according to the promises of God to Abraham.
But these promises are even richer. In the unfolding of this plan, Ruth is brought into the Kingly line of David. Boaz was a man of Ephrathah, Bethlehem, and of the house of Judah. The elders of the gate proclaim rich and prophetic blessings upon Ruth and Boaz, blessings according to the house of Jacob, and of Tamar, who was also in the lineage of the Davidic kings; these blessings will ultimately be fulfilled in Christ who was born in Bethlehem. God blesses Ruth and Boaz with generations of sons who in time bear that Royal Seed promised to Adam and Eve.
Boaz, a man just and upright, a man who provides richly for his people and has mercy on the poor, a man who fulfills the laws and commandments of God rightly, is indeed a picture of Christ. This Messiah, the promised One, would one day come to redeem his people and provide them a place to live with Him. Boaz is a picture of Christ pursuing his people, too: when Ruth comes to Boaz to ask for his betrothal, Boaz tells her he has already looked into the matter. Further, he makes haste to redeem her that very day.
Moreover, the fact that Ruth was a foreigner also points forward to the days of the early church when the Gentiles will be gathered into God’s Kingdom. When Israel, who could also say ‘God is our King’, rejects God, God will turn to the Gentiles and gather for Himself a church from every tribe and nation. God shows His providence of this within the context of this story, too: Boaz, a just man and keeper of the law, ought not to have taken a wife from a heathen nation. However, he knew of the grace and mercy that God shows to foreigners, as his own mother, Rahab, was a Canaanite woman (not to mention a harlot).
So we see in this story not only examples of righteous living, but also of the rich providence of God in the fulfillment of His promises to Abraham, and even to Adam. We are compelled to look forward to the coming of that Great Redeemer, who will call His people into eternal fellowship with Him in the City of David, the New Jerusalem.
Friday, October 5, 2007
Paul and the Philippians
God is bigger than I realize. Paul highlights God’s greatness in this epistle as he is writing from prison facing isolation, depression, and “the loss of all things” (Phil. 3:8). I can identify with him, having gone through a divorce and having to deal with the loss and loneliness. The tendency in these situations is to begin to doubt God’s goodness, provision, love, and presence; to be anxious and uncertain regarding the future, and to do everything possibly to regain control and autonomy in the situation. These desires spring up from a heart that is corrupted by self-service, vanity, and self-glory as an “enem[y] of the cross of Christ” (2:21; 3:18ff). Paul also explains how easy depending on self can be, and how he, if anyone, had reason to boast in himself (3:4-7). Paul admits he had to learn how “both to abound and to suffer need” (4:12). Becoming self-dependent is easy recourse for me in my life, especially in times of loneliness, because it gives me a sense of control, which works to overcome the fears of being alone. However, this independence drives me far from God, who rather invites me to flee to Him who has “given to us all things that pertain to life and godliness” (2 Pet. 1:2); I end up missing out on what I truly need and desire.
But God never gives up on me, and promises that “He who has begun a good work in [me] will complete it until the day of Jesus Christ” (1:6). Paul knew of this faithfulness of God. He was given to see, as I am more and more, that these things that happen turn out “for the furtherance of the gospel” (1:12). Knowing this faithfulness, and understanding that even in loneliness “God is at hand” (4:5), I am compelled (as Paul) to “forget[] those things which are behind and [to reach] forward to those things which are ahead” (3:13) setting my eyes on he reward He promises (3:14). I can trust in this great God, proclaiming with Paul in doxological praise “my God shall supply all [my] need according to His riches in glory in Christ Jesus” (4:19)!
But God never gives up on me, and promises that “He who has begun a good work in [me] will complete it until the day of Jesus Christ” (1:6). Paul knew of this faithfulness of God. He was given to see, as I am more and more, that these things that happen turn out “for the furtherance of the gospel” (1:12). Knowing this faithfulness, and understanding that even in loneliness “God is at hand” (4:5), I am compelled (as Paul) to “forget[] those things which are behind and [to reach] forward to those things which are ahead” (3:13) setting my eyes on he reward He promises (3:14). I can trust in this great God, proclaiming with Paul in doxological praise “my God shall supply all [my] need according to His riches in glory in Christ Jesus” (4:19)!
Saul Case Study
1 Samuel 15
Situation: We are reminded at the beginning of this narrative that Saul was chosen by God and anointed king over Gods’ people (1). Samuel the prophet comes to Saul and commands the king to “heed the words of the LORD” (1); Saul is told to avenge the people of the LORD by attacking the Amalekites and utterly destroying all the people and the domesticated animals (3).
Bad Fruit: Saul turns his back on God (11), is disobedient (19) and unwilling to destroy all of Amalek as God commanded (9). Instead, he spares King Agag and the choicest animals (9). When confronted with his sin, Saul lies to Samuel saying he “performed the commandment of the LORD” (13; 20). Furthermore, he shifts the blame for his disobedience to the people and tries to justify his sin by saying they took the animals in order to make a sacrifice to God (15, 21). Through this, Saul remains unrepentant by not taking ownership of his sin (15, 20-21, 24-25, 30).
Bad Root: Samuel rebukes Saul for his pride, reminding him of a time when he was “little in [his] own eyes” (17). There is also evidence of the fear of man and lust for power: he tries to save his image in front of the people by still making the sacrifice (30). Samuel accuses him of being rebellious, stubborn, and idolatrous (23). Furthermore, his self-righteousness is shown in his attempts to atone for himself by worshipping God through the sacrifice of the animals from Amalek. Moreover, he never once acknowledges the LORD as his God (15, 21, 30).
Consequences: Saul is graciously rebuked by God through Samuel numerous times (14, 16-19, 22-23, 26, 28-29), but because of his hard-heartedness Saul is rejected by God as king (26), has the kingdom taken from him and given to another (28), is given over to the blindness of his own heart (still makes the sacrifice) (31), and, finally, is no longer visited by God through Samuel (35). In addition, Saul still did not kill Agag.
Cross: God reminds Saul that He anointed him and therefore He is his God (17). God graciously speaks to Saul through Samuel, giving him a time to repent (10, 17ff), confronting him directly with his sins (11), reminding him of the true nature of his sin, and dealing with his heart (22-3). Although He rejects Saul from being king (26), God continues to show mercy and would have allowed him to continue his rule, but finally seals Saul’s fate by tearing the kingdom from him (28). In the end, the LORD still shows mercy by not slaughtering him as Samuel did to Agag (33).
Good Root: In humble ownership of and repentance of his sin, Saul could acknowledge God as his Sovereign, accept the punishment for his sins, but plead on his LORD`s goodness and mercy to follow God`s leading from this point on, as he is still king.
Good Fruit: Living in humble subservience before God would allow for Saul to work on restoring Israel to true submissive worship of God from the heart, as well as a peaceable transition for the new king.
Consequence: In this way, Saul would lead people in the true ways of the LORD while demonstrating godly sorrow and exalting God`s justice, goodness, and grace.
Situation: We are reminded at the beginning of this narrative that Saul was chosen by God and anointed king over Gods’ people (1). Samuel the prophet comes to Saul and commands the king to “heed the words of the LORD” (1); Saul is told to avenge the people of the LORD by attacking the Amalekites and utterly destroying all the people and the domesticated animals (3).
Bad Fruit: Saul turns his back on God (11), is disobedient (19) and unwilling to destroy all of Amalek as God commanded (9). Instead, he spares King Agag and the choicest animals (9). When confronted with his sin, Saul lies to Samuel saying he “performed the commandment of the LORD” (13; 20). Furthermore, he shifts the blame for his disobedience to the people and tries to justify his sin by saying they took the animals in order to make a sacrifice to God (15, 21). Through this, Saul remains unrepentant by not taking ownership of his sin (15, 20-21, 24-25, 30).
Bad Root: Samuel rebukes Saul for his pride, reminding him of a time when he was “little in [his] own eyes” (17). There is also evidence of the fear of man and lust for power: he tries to save his image in front of the people by still making the sacrifice (30). Samuel accuses him of being rebellious, stubborn, and idolatrous (23). Furthermore, his self-righteousness is shown in his attempts to atone for himself by worshipping God through the sacrifice of the animals from Amalek. Moreover, he never once acknowledges the LORD as his God (15, 21, 30).
Consequences: Saul is graciously rebuked by God through Samuel numerous times (14, 16-19, 22-23, 26, 28-29), but because of his hard-heartedness Saul is rejected by God as king (26), has the kingdom taken from him and given to another (28), is given over to the blindness of his own heart (still makes the sacrifice) (31), and, finally, is no longer visited by God through Samuel (35). In addition, Saul still did not kill Agag.
Cross: God reminds Saul that He anointed him and therefore He is his God (17). God graciously speaks to Saul through Samuel, giving him a time to repent (10, 17ff), confronting him directly with his sins (11), reminding him of the true nature of his sin, and dealing with his heart (22-3). Although He rejects Saul from being king (26), God continues to show mercy and would have allowed him to continue his rule, but finally seals Saul’s fate by tearing the kingdom from him (28). In the end, the LORD still shows mercy by not slaughtering him as Samuel did to Agag (33).
Good Root: In humble ownership of and repentance of his sin, Saul could acknowledge God as his Sovereign, accept the punishment for his sins, but plead on his LORD`s goodness and mercy to follow God`s leading from this point on, as he is still king.
Good Fruit: Living in humble subservience before God would allow for Saul to work on restoring Israel to true submissive worship of God from the heart, as well as a peaceable transition for the new king.
Consequence: In this way, Saul would lead people in the true ways of the LORD while demonstrating godly sorrow and exalting God`s justice, goodness, and grace.
Thursday, October 4, 2007
Reflections on Psalm 51
Think about who you will be serving later on.
“If you have a counselee who only confesses when backed into a corner, you run the risk of counseling someone who you don’t know.”- B. Smith
Similarly, if I only talk with Rebecca about these things when I am compelled to by outside forces, then she does not really know me.
In Psalm 51, David pours out his heart to God. He is ‘comfortable’ doing so because he has an intimate relationship with God; he knows who God is, knows what He has done in his life, and trusts Him with utter abandon. Immediately he pleads on God’s loving kindness and tender mercy; he knows this correction is for his own good. He knows that God alone is able to wash and cleanse him, and he asks expectantly because he knows God is faithful to do so. I need to meditate more on who God is and the salvation and cleansing that is mine through Jesus Christ.
David realizes and confesses that he has sinned against God alone. He accepts God’s judgment on his life because of the sin he committed against God. He understands God’s justice as well as His mercy. Not only does he acknowledge his sin, but also his sinfulness. He asks God to reveal the depths of sin in his heart, and to cleanse him as deeply as that corruption runs. I pray that God will give me a deeper understanding of how my sin is against God, that He is grieved by my sin; I must learn to hate my sin because it is against the Lover of my soul.
In his sorrow, David asks to be able to see the work that God is doing in him, so that in this time of purging he would be able to rejoice in God and exalt Him for His faithfulness. May God grant me to see through the hardships and understand that He is working to transform me into the image of His Son; and to rely on the promise that He who has begun a good work in me will complete it until the day of Jesus Christ.
David realizes that he has wounded the heart of God and broken the communion of relationship between them by his sin. He also knows that God cannot have communion with him while there is still the stain of sin on his heart. Therefore David asks to have his heart washed and cleansed to such a degree that requires having a new, clean heart replacing the old corrupt and stained one. Then, this relationship can be restored, and David pleads that God would indwell him with His Spirit once again in intimate closeness. I need to understand that my sin first is the breaking of relationship with God: that I first turn my back on Him, then break His laws. I know when there is guilt hanging on me I feel distant from God, and that is because I have turned from Him to serve myself; but I need to be cognizant of the fact before I give into temptation, knowing that my sin will drive God from me. I, too, long for that intimate relationship with God, and must seek for this fulfillment from Him alone.
Through this restoration David is willing to humbly make himself an example to those who are in a similar place as he- sinners before Almighty God. To accomplish this he acknowledges that he needs to be upheld by this same indwelling Spirit, and asks for this, as well as to have the joy of forgiveness restored to him so the presentation of the gospel would be saturated with gracious sweetness. So we return to the suggestion posed at the outset: think about who I will be serving later on. I need to go through these things to be able to assist others who are struggling or perhaps enslaved to the same sins I was. Therefore, for the sake of the Kingdom I need to pursue, with the help of the Spirit, victory over this sin to the furthest reaches possible, no matter the cost, to be of better service to my Savior. Others will see this growth in me, as I need to see in others, and will have confidence in the grace of God; may God also give me the humility to speak openly about the struggles that I face in order to draw others into confidence to talk about their own situations.
David then confesses his sin, specifically the sin of bloodshed, realizing that God can do this. From his broken and contrite heart praise will ring forth because of such deliverance. In this praise and worship God is honored, and not in the empty ritual sacrifice he had been offering while living under the guilt of his unconfessed sin. He therefore asks for reformation in his heart to be able to praise God as he ought, in a way that glorifies Him, looking beyond the sacrificial system to the Lamb who alone is able to atone for his sin. I, too, need to understand specific sins in my life, to confess them in detail to the LORD, relying solely on His grace and the blood of Christ to cleanse me from these sins, and to abhor them because of the cost of the sacrifice of the Lamb of God who paid for my sin.
David already shows heart change as he prays to God for the sake of his people. David asks that Jerusalem’s walls be built up, the Jehovah would protect them, and him, from enemies (seen and unseen). He acknowledges that God’s ways are good, and sees that once this restoration has take place, he and others will be able to live lives that are pleasing to God. A changed heart will then allow me to love others as myself, because a true, deep love for God has been cultivated. This love is both worked by God, and honors God. This is His good pleasure to Zion: that He loved me so much that He willingly laid down His life for me. Hallelujah.
So if I know all this, why am I so reluctant to confess my sins to God and to other Christians in order to find help and healing? What does commitment to a double life say about what I value most? What does this say about my experience of the grace of God? What would I have to give up in order to be open and honest before God and man?
And if I am open and honest, what do I gain?
All sin is self-serving. Therefore to sin, as well as sinning through unrepentance and dishonesty, living a double life, serves me in some way. If it is meant to serve me, it therefore does not serve God and must be acknowledged and confessed as sin.
So how is this self-serving? First, in my deep-rooted pride I want to preserve my own image and dignity. I do not want to have to admit my sin. I want to revel in my own glory and in the high esteem of others. However, Proverbs 3 tells me that favor and high esteem with God and man is found in clinging to mercy and truth. God hates pride and arrogance according to Proverbs 8:13.
Furthermore, having to admit my sin means I have to go through the struggle of dealing with it, which I do not know how to do. Therefore, I will also have to admit to more than a weakness, but an utter inability to fight against sin on my own. To fight sin, then, means having to give up my independence and rely wholly on another. This admission to inability is an affront to my pride as well.
So to hide my sin and my struggles behind a façade of security, victory, sufficiency, and confidence allows me to continue to live with my self-serving pride. This dualism, while the sins and struggles remain unchallenged, also leaves opportunity for me to continue in the sin I love so much. I can sin when I want to because no one knows that those struggles are there (except God, the knowledge of this fact simply is pushed from my mind, as my conscience is silenced). I do not have to take up arms in battle against these sins which is far easier and more comfortable (also in self-service), nor do I have to face the humiliation of admitting to my sinfulness. This shows that I value my own comfort and self-image above all else.
But what does this reveal about my knowledge of God’s grace? Do I really believe that I am secure in His hands? Do I really believe that Christ spilt His own blood to pay for all my sins? Do I really believe that He loves me unconditionally? In my heart of hearts the answer is yes. By virtue of the fact that I am here writing this is evidence of His unconditional love for me, in that He has not left me to myself, but is challenging me, changing me, conforming me into the image of His Son. Does this mean that I always live out of this reality? Absolutely not; my unwillingness to be open and honest before God to allow Him to search my heart and reveal the idols rooted deeply in there, and my reluctance to be open with the people I love so dearly are clear evidences of this. I need to be reminded of these truths about God daily, and to rest in them instead of my own self-protecting schemes. I pray that God will use this time rescue me from myself and root me deeply in Himself.
What would it take to get there? God working this truth in my heart through His Word and Spirit. I must recognize and give up my pride and self-serving ploys I use to try to save face in front of others. I need to recognize that God has me right where I need to be, and to humble myself before Him, trusting that He, through these sufferings, is working in me a far greater weight of glory.
So what is the reward for being open and honest, for confessing sin for what it is and seeking restoration of my relationship with God? Basking in the glory of the union with the King of kings and Lord of lords. To live a life of freedom in not having to be behind walls, keeping others out and locking myself in- what an awful, lonely life that is. I will also be able to enjoy the graces of relationships with people, with Rebecca most of all, that parallel my relationship with my God.
Oh, Lord, please never let me lose sight of the glorious freedom there is in obeying and serving You- openly, honestly, relying on You and You alone for salvation, ever returning to you in repentance when I fall, knowing that You will be waiting and watching for me to return home to You. My heart overflows with love to You that You did not leave me in my sin, but that in your faithful, unconditional love You rescued me from the self-made prison of my own heart, and continue the breakdown its walls.
“If you have a counselee who only confesses when backed into a corner, you run the risk of counseling someone who you don’t know.”- B. Smith
Similarly, if I only talk with Rebecca about these things when I am compelled to by outside forces, then she does not really know me.
In Psalm 51, David pours out his heart to God. He is ‘comfortable’ doing so because he has an intimate relationship with God; he knows who God is, knows what He has done in his life, and trusts Him with utter abandon. Immediately he pleads on God’s loving kindness and tender mercy; he knows this correction is for his own good. He knows that God alone is able to wash and cleanse him, and he asks expectantly because he knows God is faithful to do so. I need to meditate more on who God is and the salvation and cleansing that is mine through Jesus Christ.
David realizes and confesses that he has sinned against God alone. He accepts God’s judgment on his life because of the sin he committed against God. He understands God’s justice as well as His mercy. Not only does he acknowledge his sin, but also his sinfulness. He asks God to reveal the depths of sin in his heart, and to cleanse him as deeply as that corruption runs. I pray that God will give me a deeper understanding of how my sin is against God, that He is grieved by my sin; I must learn to hate my sin because it is against the Lover of my soul.
In his sorrow, David asks to be able to see the work that God is doing in him, so that in this time of purging he would be able to rejoice in God and exalt Him for His faithfulness. May God grant me to see through the hardships and understand that He is working to transform me into the image of His Son; and to rely on the promise that He who has begun a good work in me will complete it until the day of Jesus Christ.
David realizes that he has wounded the heart of God and broken the communion of relationship between them by his sin. He also knows that God cannot have communion with him while there is still the stain of sin on his heart. Therefore David asks to have his heart washed and cleansed to such a degree that requires having a new, clean heart replacing the old corrupt and stained one. Then, this relationship can be restored, and David pleads that God would indwell him with His Spirit once again in intimate closeness. I need to understand that my sin first is the breaking of relationship with God: that I first turn my back on Him, then break His laws. I know when there is guilt hanging on me I feel distant from God, and that is because I have turned from Him to serve myself; but I need to be cognizant of the fact before I give into temptation, knowing that my sin will drive God from me. I, too, long for that intimate relationship with God, and must seek for this fulfillment from Him alone.
Through this restoration David is willing to humbly make himself an example to those who are in a similar place as he- sinners before Almighty God. To accomplish this he acknowledges that he needs to be upheld by this same indwelling Spirit, and asks for this, as well as to have the joy of forgiveness restored to him so the presentation of the gospel would be saturated with gracious sweetness. So we return to the suggestion posed at the outset: think about who I will be serving later on. I need to go through these things to be able to assist others who are struggling or perhaps enslaved to the same sins I was. Therefore, for the sake of the Kingdom I need to pursue, with the help of the Spirit, victory over this sin to the furthest reaches possible, no matter the cost, to be of better service to my Savior. Others will see this growth in me, as I need to see in others, and will have confidence in the grace of God; may God also give me the humility to speak openly about the struggles that I face in order to draw others into confidence to talk about their own situations.
David then confesses his sin, specifically the sin of bloodshed, realizing that God can do this. From his broken and contrite heart praise will ring forth because of such deliverance. In this praise and worship God is honored, and not in the empty ritual sacrifice he had been offering while living under the guilt of his unconfessed sin. He therefore asks for reformation in his heart to be able to praise God as he ought, in a way that glorifies Him, looking beyond the sacrificial system to the Lamb who alone is able to atone for his sin. I, too, need to understand specific sins in my life, to confess them in detail to the LORD, relying solely on His grace and the blood of Christ to cleanse me from these sins, and to abhor them because of the cost of the sacrifice of the Lamb of God who paid for my sin.
David already shows heart change as he prays to God for the sake of his people. David asks that Jerusalem’s walls be built up, the Jehovah would protect them, and him, from enemies (seen and unseen). He acknowledges that God’s ways are good, and sees that once this restoration has take place, he and others will be able to live lives that are pleasing to God. A changed heart will then allow me to love others as myself, because a true, deep love for God has been cultivated. This love is both worked by God, and honors God. This is His good pleasure to Zion: that He loved me so much that He willingly laid down His life for me. Hallelujah.
So if I know all this, why am I so reluctant to confess my sins to God and to other Christians in order to find help and healing? What does commitment to a double life say about what I value most? What does this say about my experience of the grace of God? What would I have to give up in order to be open and honest before God and man?
And if I am open and honest, what do I gain?
All sin is self-serving. Therefore to sin, as well as sinning through unrepentance and dishonesty, living a double life, serves me in some way. If it is meant to serve me, it therefore does not serve God and must be acknowledged and confessed as sin.
So how is this self-serving? First, in my deep-rooted pride I want to preserve my own image and dignity. I do not want to have to admit my sin. I want to revel in my own glory and in the high esteem of others. However, Proverbs 3 tells me that favor and high esteem with God and man is found in clinging to mercy and truth. God hates pride and arrogance according to Proverbs 8:13.
Furthermore, having to admit my sin means I have to go through the struggle of dealing with it, which I do not know how to do. Therefore, I will also have to admit to more than a weakness, but an utter inability to fight against sin on my own. To fight sin, then, means having to give up my independence and rely wholly on another. This admission to inability is an affront to my pride as well.
So to hide my sin and my struggles behind a façade of security, victory, sufficiency, and confidence allows me to continue to live with my self-serving pride. This dualism, while the sins and struggles remain unchallenged, also leaves opportunity for me to continue in the sin I love so much. I can sin when I want to because no one knows that those struggles are there (except God, the knowledge of this fact simply is pushed from my mind, as my conscience is silenced). I do not have to take up arms in battle against these sins which is far easier and more comfortable (also in self-service), nor do I have to face the humiliation of admitting to my sinfulness. This shows that I value my own comfort and self-image above all else.
But what does this reveal about my knowledge of God’s grace? Do I really believe that I am secure in His hands? Do I really believe that Christ spilt His own blood to pay for all my sins? Do I really believe that He loves me unconditionally? In my heart of hearts the answer is yes. By virtue of the fact that I am here writing this is evidence of His unconditional love for me, in that He has not left me to myself, but is challenging me, changing me, conforming me into the image of His Son. Does this mean that I always live out of this reality? Absolutely not; my unwillingness to be open and honest before God to allow Him to search my heart and reveal the idols rooted deeply in there, and my reluctance to be open with the people I love so dearly are clear evidences of this. I need to be reminded of these truths about God daily, and to rest in them instead of my own self-protecting schemes. I pray that God will use this time rescue me from myself and root me deeply in Himself.
What would it take to get there? God working this truth in my heart through His Word and Spirit. I must recognize and give up my pride and self-serving ploys I use to try to save face in front of others. I need to recognize that God has me right where I need to be, and to humble myself before Him, trusting that He, through these sufferings, is working in me a far greater weight of glory.
So what is the reward for being open and honest, for confessing sin for what it is and seeking restoration of my relationship with God? Basking in the glory of the union with the King of kings and Lord of lords. To live a life of freedom in not having to be behind walls, keeping others out and locking myself in- what an awful, lonely life that is. I will also be able to enjoy the graces of relationships with people, with Rebecca most of all, that parallel my relationship with my God.
Oh, Lord, please never let me lose sight of the glorious freedom there is in obeying and serving You- openly, honestly, relying on You and You alone for salvation, ever returning to you in repentance when I fall, knowing that You will be waiting and watching for me to return home to You. My heart overflows with love to You that You did not leave me in my sin, but that in your faithful, unconditional love You rescued me from the self-made prison of my own heart, and continue the breakdown its walls.
Monday, September 24, 2007
The 'Almost' Sacrifice of Isaac
Genesis 22:9-19
The story of Abraham’s willingness to sacrifice his son Isaac has often been heralded as an example of faith in the promises of God. Abraham is even commended in Hebrews 11 because of the faith he demonstrated during this monumental trial. However, a simply traditional exemplary depiction of this account does not adequately capture the essence of the gospel so richly portrayed in this history. One must observe this story in light of God’s outworking of the history of redemption in order to grasp its full glory.
Abraham indeed demonstrates a supernatural faith in the promises of God. Not only would having the directive to sacrifice one’s son be difficult to obey, but the facts that Isaac was the only son, the son of his old age, and the son of promise compounded the level of difficulty in this command a hundredfold. Therefore, to make the application that one ought to follow this marvelous example of faith, to follow and obey God no matter what the circumstances, is an easy application to make. While we are to take courage and instruction from the cloud of witnesses around us (Hebrews 12), setting our sights on Abraham is not where God wants our focus to be. The fact that this faith is supernatural leads one to look beyond the possessor of this faith to its Giver.
Similar application can be made of Isaac and his relationship with his father. One can draw applications for practical family godliness as well. Isaac quietly and unquestioningly obeyed his father. Abraham in a rich fatherly way demonstrated obedience to his heavenly Father, directing Isaac in following his example. Abraham also led his son in the worship of the Lord through a practice of sacrifice; here, one could also conclude the covenantal obligation of teaching the gospel of salvation (through sacrifice) is displayed. Although these applications can be rich instructions for life in themselves, the fullness of the gospel is not manifest.
Even pointing to the substitution of the ram for Isaac, and the provision of God therein, though rich and powerful in its theme, seems to be an incomplete rendering in its scope. Often, the substitution is understood as a reward for Abraham’s faith. The ram is pictured as a figure of Christ, taking the place of His people, and shedding his blood in our place. Furthermore, the application is often made that this story demonstrates God’s willingness to provide for the needs of His people.
However, making these applications does not do justice to the rich teaching of the text as part of the historical-redemptive history of the Old Testament. To conclude that the ram was given as a reward for Abraham’s faith is a misconception; the substitution, in the light of the gospel as a whole, is the basis for Abraham’s faith and therefore precludes it. This history, therefore, also serves as a prophetic picture of the ultimate fulfillment of God’s promises: God Himself would sacrifice his own Son, the promised Seed. In this way, Abraham and Isaac represent the sacrifice of Jesus Christ as the fulfillment of the covenant made with Abraham, and God’s willingness to pay the price for the breaking of the covenant, delivering man from eternity in hell, the price which man would have to pay if not for this atonement.
Yes, Abraham’s faith was great; so, too, was Isaac’s. Beyond all reason Abraham was required to sacrifice his only son of the promise. But this was God’s way. The fulfillment of the promise was made in a way that Abraham was not expecting; and yes, God provided the sacrifice in the end. This points to the coming Messiah, who would provide atonement for His people in a way that was unexpected, and seemed to be against all reason.
What is often left out in reading this passage is God’s reaffirmation of the covenant to Abraham because he did not withhold his only son, and therefore all the nations of the earth would be blessed. All the nations of the earth would indeed be blessed, not because of Abraham’s faith, but because God did not withhold His only Son, but offered Him up on the cross of Calvary’s mountain, so that we, His people, would escape death. In this rich revelation of God’s saving grace, Abraham, Isaac, and their progeny (as numerous as the sand on the seashore) were given an unexpected expectation for the future Messiah.
The story of Abraham’s willingness to sacrifice his son Isaac has often been heralded as an example of faith in the promises of God. Abraham is even commended in Hebrews 11 because of the faith he demonstrated during this monumental trial. However, a simply traditional exemplary depiction of this account does not adequately capture the essence of the gospel so richly portrayed in this history. One must observe this story in light of God’s outworking of the history of redemption in order to grasp its full glory.
Abraham indeed demonstrates a supernatural faith in the promises of God. Not only would having the directive to sacrifice one’s son be difficult to obey, but the facts that Isaac was the only son, the son of his old age, and the son of promise compounded the level of difficulty in this command a hundredfold. Therefore, to make the application that one ought to follow this marvelous example of faith, to follow and obey God no matter what the circumstances, is an easy application to make. While we are to take courage and instruction from the cloud of witnesses around us (Hebrews 12), setting our sights on Abraham is not where God wants our focus to be. The fact that this faith is supernatural leads one to look beyond the possessor of this faith to its Giver.
Similar application can be made of Isaac and his relationship with his father. One can draw applications for practical family godliness as well. Isaac quietly and unquestioningly obeyed his father. Abraham in a rich fatherly way demonstrated obedience to his heavenly Father, directing Isaac in following his example. Abraham also led his son in the worship of the Lord through a practice of sacrifice; here, one could also conclude the covenantal obligation of teaching the gospel of salvation (through sacrifice) is displayed. Although these applications can be rich instructions for life in themselves, the fullness of the gospel is not manifest.
Even pointing to the substitution of the ram for Isaac, and the provision of God therein, though rich and powerful in its theme, seems to be an incomplete rendering in its scope. Often, the substitution is understood as a reward for Abraham’s faith. The ram is pictured as a figure of Christ, taking the place of His people, and shedding his blood in our place. Furthermore, the application is often made that this story demonstrates God’s willingness to provide for the needs of His people.
However, making these applications does not do justice to the rich teaching of the text as part of the historical-redemptive history of the Old Testament. To conclude that the ram was given as a reward for Abraham’s faith is a misconception; the substitution, in the light of the gospel as a whole, is the basis for Abraham’s faith and therefore precludes it. This history, therefore, also serves as a prophetic picture of the ultimate fulfillment of God’s promises: God Himself would sacrifice his own Son, the promised Seed. In this way, Abraham and Isaac represent the sacrifice of Jesus Christ as the fulfillment of the covenant made with Abraham, and God’s willingness to pay the price for the breaking of the covenant, delivering man from eternity in hell, the price which man would have to pay if not for this atonement.
Yes, Abraham’s faith was great; so, too, was Isaac’s. Beyond all reason Abraham was required to sacrifice his only son of the promise. But this was God’s way. The fulfillment of the promise was made in a way that Abraham was not expecting; and yes, God provided the sacrifice in the end. This points to the coming Messiah, who would provide atonement for His people in a way that was unexpected, and seemed to be against all reason.
What is often left out in reading this passage is God’s reaffirmation of the covenant to Abraham because he did not withhold his only son, and therefore all the nations of the earth would be blessed. All the nations of the earth would indeed be blessed, not because of Abraham’s faith, but because God did not withhold His only Son, but offered Him up on the cross of Calvary’s mountain, so that we, His people, would escape death. In this rich revelation of God’s saving grace, Abraham, Isaac, and their progeny (as numerous as the sand on the seashore) were given an unexpected expectation for the future Messiah.
Thursday, September 20, 2007
The Heart
People differ from one another because of who they are on more than a physical level. Their essence as an individual is caught up in their inner being, sometimes referred to as the heart. The heart, as revealed in Scripture, is more than a complex organ which supplies blood to the rest of the body. The term ‘heart’ was used comprehensively to encompass the seat of emotions, attitude, personal character, and even to an extent moral intellect. Moreover, the heart in this capacity is the center of worship. Therefore, not only are essential character differences between people bound up in the heart, but also the very essence of humanity.
In Scripture, the heart is described as having various capacities. Emotions are said to stem from the heart, as the heart fears, hates, loves, grieves, and rejoices. That the heart receives grace, is faithful and upright, and gives is a demonstration of attitude or personal character.
Although memorization and other thought processes are understood to occur in the brain, Scripture says the heart has the capacity to think, remember, pray, know, believe, and discern. These characteristics intimate some form of intellect. However, this intellect goes beyond mere cranial activity to encompass a moral element.
From this, our will and desires are seen as well. Originally, the heart was created to love and serve God, but had the capacity to turn away from God and serve self. By our very nature we are creatures who worship; we worship what we value, and we place high value on the things we desire. Our hearts, having become corrupt and totally depraved because of the Fall in Adam, desire to serve only ourselves and therefore we are inclined to harden our hearts, turn away from God, and set up idols in order to fulfill our own lusts. Fortunately, God in his grace does not leave us in this state if we heed the call of the gospel, turn to Him, and repent from the heart. Then, the heart can be renewed, and we can begin to love and serve Him with all our heart.
In Scripture, the heart is described as having various capacities. Emotions are said to stem from the heart, as the heart fears, hates, loves, grieves, and rejoices. That the heart receives grace, is faithful and upright, and gives is a demonstration of attitude or personal character.
Although memorization and other thought processes are understood to occur in the brain, Scripture says the heart has the capacity to think, remember, pray, know, believe, and discern. These characteristics intimate some form of intellect. However, this intellect goes beyond mere cranial activity to encompass a moral element.
From this, our will and desires are seen as well. Originally, the heart was created to love and serve God, but had the capacity to turn away from God and serve self. By our very nature we are creatures who worship; we worship what we value, and we place high value on the things we desire. Our hearts, having become corrupt and totally depraved because of the Fall in Adam, desire to serve only ourselves and therefore we are inclined to harden our hearts, turn away from God, and set up idols in order to fulfill our own lusts. Fortunately, God in his grace does not leave us in this state if we heed the call of the gospel, turn to Him, and repent from the heart. Then, the heart can be renewed, and we can begin to love and serve Him with all our heart.