“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.