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.
Thursday, October 25, 2007
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.