Paul’s reliance upon the written Word is undeniable. "For whatsoever was written in earlier times was written for our instruction" is as clear a statement of Paul’s view of the value of Scripture. For the Apostle, instruction in the Word was the basis for his approach to church planting and development.
Probably the strongest declaration Paul made about the sufficiency of Scripture is found in 2 Timothy 3. Paul’s instructions to Timothy regarding "the sacred writings" are found in verses 14-17. Timothy’s mother and grandmother had instructed him in the Hebrew Scriptures from the time he was a child. He had been taught and had "learned and become convinced" of the truth and reliability of the principles of the Word.
Timothy, Paul said, was to "go on abiding" in what he had learned. Similarly, in John 15, Jesus speaks of abiding. In verse 4, the Lord commanded his followers to "abide in me." In verse 7, he declared, "if you continue in me, and my words abide in you, ask whatever you wish and it will be to you." So, we can conclude, among others things, that apart from the truth of Scripture, we are unable to pray effectively.
Now, what must be pointed out here is that the only way we can learn what Jesus told his followers in the first century is by reading the Gospels, the written accounts of the life of Jesus. No one knows what access if Paul or Timothy had to any early written stories of Jesus’ life and teachings. One thing that is certain is that they read the Hebrew Scriptures.
In the Hebrew Bible, Paul found the authority for his ministry and the context for his life. In those sacred writings, Paul declared, Timothy was to abide, or dwell. And, Timothy was reminded by Paul that he had learned the truth of the Scripture and "firmly believed" what he had learned. Paul was not concerned with opinion or feelings, but with conviction and certainty (To ask, "What do you feel the Scriptures are saying to you?" is entirely unbiblical).
These sacred writings to which Paul pointed Timothy were what that young believer had "known" from childhood. The word Paul used for "know" indicates at least two things. First, Timothy’s knowing meant he had insight into or a perception of the truths of Scripture. Timothy knew more than the facts; he understood the significance the principles he had learned.
By understanding the principles, Timothy knew to some extent the practical applicability of scriptural truth. If one only has an academic or intellectual grasp of the truth, he is able to state the truth only in formal terms. If he understands and has insight into a truth, that person is able then to apply what he knows to his life. Paul had instructed the Philippians, "whatever you have learned and received and heard and seen in me, do these things" (Phpp. 4.9). The Apostle taught and modeled the truth of Scripture; he showed how one applies scriptural principles in his daily living. "Whatever was written in earlier times was written for our instruction."
Paul made several affirmations to Timothy about Scripture. Each of the affirmations was rooted in Paul’s concept of the sufficiency of Scripture. Indeed, for Paul, his ministry found validation in the written Word. All he taught and did was rooted in the revealed Word of God.
As we will come to see, Paul accepted the Hebrew Scriptures, what he termed in his letter to the Romans "the oracles of God," as the special revelation of God to his people, The Lord had spoken clearly and undeniably, and for Paul, the Law, the Prophets, and the Writings were the special revelation of God to his people about himself and his plan . "To the law, to the testimony."
Wednesday, November 29, 2006
Study 33 “Who Is Wise?” Part 4
The importance of the written Word in the life of Judaism cannot be overstated. In his ongoing debates with the Jews, Jesus asserted that his message was from God. "Which one of you convicts Me of sin? If I speak truth, why do you not believe Me? He who is of God hears the words of God; for this reason you do not hear them, because you are not of God" (John 8.46-47). A most telling response to Jesus is found in John 9.29. "We know that God has spoken to Moses, but as for this man, we do not know where He is from." In other words, the law of Moses, written on scrolls was a sure word from God. That the Jews were skeptical of Jesus is an understatement.
How did God speak to Moses? According to Exodus 33.11, "the Lord used to speak to Moses face to face." Numbers 12.8 states, "with [Moses] I speak mouth to mouth, even openly, and not in dark sayings, and he beholds the form of the Lord." Based on Numbers 12.6-8, we must conclude that God spoke to Moses in a unique manner, differently from how he spoke to any other person.
For that reason, the Law of Moses took on incredible significance to Israel. After their return from Babylonian captivity, the people of God made an astounding request. "They asked Ezra the Scribe to bring the book of the law of Moses which the Lord had given to Israel" (Neh. 8.1). So, from early morning till midday, Ezra read from the law, and "the people were attentive to the book of the law" (Neh. 8.3).
Now, Ezra was a superb scholar and teacher. He had "set his heart to study the law of the Lord and to practice it, and to teach His statutes and ordinances in Israel" (Ezra 7.10). While Ezra read, others assisted him by reading "from the book, from the law of God, translating to give the sense so that they understood the reading" (Neh. 8.8). What was the response of the people? They wept.
Ezra and the Levites read and taught from Torah, the Law, and the people were convicted of their sinfulness. Few believers today ever hear a sermon out of the law, much less read from it themselves. We tire of "thou shalt not," and the endless genealogies that tell us that so and so begot so and so who begot so and so, and so on. For many believers, most of the OT, and in particular the Pentateuch, remains a mystery, and is of secondary usefulness to them.
In the same manner, God had told Joshua to "be careful to do according to all the law which Moses my servant commanded you; do not turn from it to the right or to the left, so that you may have success (meaning to be prudent, or to act wisely) wherever you go." Further, the law was not to depart from Joshua’s mouth. He was to memorize it, meditate on it, and mind it in all matters personal and public. Thereby, he would insure prosperity (from a word meaning to advance; the word does not mean to become rich) and success for himself and God’s people.
How can any of us do any less than Ezra or Joshua? Should we not also give ourselves diligently to the study and practice of the Word? Paul told Timothy to "continue in the thins he had learned" from childhood. What had he learned? His mother and grandmother had taught him the law of the Lord, the sacred writings. And, those writings were "able to give you the wisdom that leads to salvation through faith which is in Christ Jesus."
The writings to which Paul referred were the Hebrew Scriptures. He declared them to be inspired by God and profitable, or advantageous, or sufficient within themselves for all doctrine, reproof, correction, and training in righteousness leading to the thorough equipping of every saint for every work. Christians extend that sufficiency to include the New Testament.
Clearly, what Paul was declaring to Timothy was a kind of hierarchy for the work of God in a person’s life. That same structure is found in Romans 12.1-2. God’s first priority for believers is who they are, the nature of their character. Reproof and correction are more about showing character weaknesses and changing them than anything else. God’s second priority is our behavior, or the nature of our conduct. The Lord knows that only as we first become who he wants us to be will we then do what he wants us to do. We can know who God wants us to be only through the diligent study of Scripture. "To the law, and to the testimony."
How did God speak to Moses? According to Exodus 33.11, "the Lord used to speak to Moses face to face." Numbers 12.8 states, "with [Moses] I speak mouth to mouth, even openly, and not in dark sayings, and he beholds the form of the Lord." Based on Numbers 12.6-8, we must conclude that God spoke to Moses in a unique manner, differently from how he spoke to any other person.
For that reason, the Law of Moses took on incredible significance to Israel. After their return from Babylonian captivity, the people of God made an astounding request. "They asked Ezra the Scribe to bring the book of the law of Moses which the Lord had given to Israel" (Neh. 8.1). So, from early morning till midday, Ezra read from the law, and "the people were attentive to the book of the law" (Neh. 8.3).
Now, Ezra was a superb scholar and teacher. He had "set his heart to study the law of the Lord and to practice it, and to teach His statutes and ordinances in Israel" (Ezra 7.10). While Ezra read, others assisted him by reading "from the book, from the law of God, translating to give the sense so that they understood the reading" (Neh. 8.8). What was the response of the people? They wept.
Ezra and the Levites read and taught from Torah, the Law, and the people were convicted of their sinfulness. Few believers today ever hear a sermon out of the law, much less read from it themselves. We tire of "thou shalt not," and the endless genealogies that tell us that so and so begot so and so who begot so and so, and so on. For many believers, most of the OT, and in particular the Pentateuch, remains a mystery, and is of secondary usefulness to them.
In the same manner, God had told Joshua to "be careful to do according to all the law which Moses my servant commanded you; do not turn from it to the right or to the left, so that you may have success (meaning to be prudent, or to act wisely) wherever you go." Further, the law was not to depart from Joshua’s mouth. He was to memorize it, meditate on it, and mind it in all matters personal and public. Thereby, he would insure prosperity (from a word meaning to advance; the word does not mean to become rich) and success for himself and God’s people.
How can any of us do any less than Ezra or Joshua? Should we not also give ourselves diligently to the study and practice of the Word? Paul told Timothy to "continue in the thins he had learned" from childhood. What had he learned? His mother and grandmother had taught him the law of the Lord, the sacred writings. And, those writings were "able to give you the wisdom that leads to salvation through faith which is in Christ Jesus."
The writings to which Paul referred were the Hebrew Scriptures. He declared them to be inspired by God and profitable, or advantageous, or sufficient within themselves for all doctrine, reproof, correction, and training in righteousness leading to the thorough equipping of every saint for every work. Christians extend that sufficiency to include the New Testament.
Clearly, what Paul was declaring to Timothy was a kind of hierarchy for the work of God in a person’s life. That same structure is found in Romans 12.1-2. God’s first priority for believers is who they are, the nature of their character. Reproof and correction are more about showing character weaknesses and changing them than anything else. God’s second priority is our behavior, or the nature of our conduct. The Lord knows that only as we first become who he wants us to be will we then do what he wants us to do. We can know who God wants us to be only through the diligent study of Scripture. "To the law, and to the testimony."
Study 32 “Who Is Wise?” Part 3
How do we believers determine God’s personal plan for our lives? Should we expect to hear a clear and audible voice declaring the Lord’s directions for us? Do we interpret our dreams? Should we hope for a messenger to come along who will deliver a "word from the Lord" to us? Or, as too many do, will we stumble along hoping circumstances will work-out in such a way as to lead us to the open door of God’s will? Does any chance exist of our coming to understand what God expects from us? If yes, how?
Our best hope for understanding God’s will for our lives comes by relying solely upon His Word. The psalmist posed the question, "How can a young man keep his way pure?" In other words, how can a person know how to live his life in a such a manner as to honor God? How can we find direction so that we might conform to God’s plan? His answer? "By keeping [one’s life] according to Your word." Walk according to the Word, and you will fulfill God’s plan for your life.
We are enjoined by the Bible to understand God’s will. Paul wrote in Romans, "Do not be fashioned by this age, but be transformed by the renewing of your mind, so that you may determine the good, acceptable, and perfect will of God." To the Ephesians, he declared, "know what the will of the Lord is." So, how do we come to know God’s will for our lives?
Paul recognized that all kinds of pressures come to bear on believers. Some are overt and hostile, some subtle and deceptive, but all of the world’s influences are directed towards making all people on earth conform to some way of living. Thus, the Apostle declared, "Do not let yourself be fashioned by the world." Living in a manner consistent with any lifestyle other than a biblical one means to be out of conformity with God’s wishes.
What Paul commanded ("be transformed" was stated by Paul as a command, not a suggestion) the Romans to do was to fight against the outside pressures of the world and instead be changed from the inside out. The difference in the two verbs conform and transform is distinct and definite. To be conformed means to be changed by external forces. To be transformed, though, is another reality altogether.
To be transformed means one is changed by internal forces. The change a believer should experience every day of his life begins at the point of conversion. "If anyone is in Christ, he is a new creation; the old is passed away, behold the new has already come into existence" (2 Cor. 5.17). Earlier, Paul had written to the Corinthians, "the outer person (the flesh) is decaying, but the inner person is being made new day by day . . . so we do not pay attention to what can be seen, but to what is unseeable; for seen things are temporary, but unseeable things are eternal" (2 Cor. 4.16, 18).
So, what is eternal? The things of God (Psa. 107.43; 111.7, 10). More specifically, what are the eternal matters about which we should be concerned most? Foremost in our minds are to be the principles and truths of Scripture. God described his Word when he said to Isaiah, "My words which I have put in your mouth shall not depart from your mouth, nor from the mouth of your offspring, nor from the mouth of your offspring’s offspring, . . . from now and forever" (Isa. 59.21).
The words put into Isaiah’s mouth were from God. How did they end up in the mouths of the prophet’s descendants? The words were written down and preserved, even to this day. And Paul the Rabbi, the master interpreter of Scripture, wrote, "For whatever was written in earlier times was written for our instruction" (Rom 15.4). So, heeding the command of Isaiah, we must go "to the Law, to the testimony" (Isa. 8.20).
Our best hope for understanding God’s will for our lives comes by relying solely upon His Word. The psalmist posed the question, "How can a young man keep his way pure?" In other words, how can a person know how to live his life in a such a manner as to honor God? How can we find direction so that we might conform to God’s plan? His answer? "By keeping [one’s life] according to Your word." Walk according to the Word, and you will fulfill God’s plan for your life.
We are enjoined by the Bible to understand God’s will. Paul wrote in Romans, "Do not be fashioned by this age, but be transformed by the renewing of your mind, so that you may determine the good, acceptable, and perfect will of God." To the Ephesians, he declared, "know what the will of the Lord is." So, how do we come to know God’s will for our lives?
Paul recognized that all kinds of pressures come to bear on believers. Some are overt and hostile, some subtle and deceptive, but all of the world’s influences are directed towards making all people on earth conform to some way of living. Thus, the Apostle declared, "Do not let yourself be fashioned by the world." Living in a manner consistent with any lifestyle other than a biblical one means to be out of conformity with God’s wishes.
What Paul commanded ("be transformed" was stated by Paul as a command, not a suggestion) the Romans to do was to fight against the outside pressures of the world and instead be changed from the inside out. The difference in the two verbs conform and transform is distinct and definite. To be conformed means to be changed by external forces. To be transformed, though, is another reality altogether.
To be transformed means one is changed by internal forces. The change a believer should experience every day of his life begins at the point of conversion. "If anyone is in Christ, he is a new creation; the old is passed away, behold the new has already come into existence" (2 Cor. 5.17). Earlier, Paul had written to the Corinthians, "the outer person (the flesh) is decaying, but the inner person is being made new day by day . . . so we do not pay attention to what can be seen, but to what is unseeable; for seen things are temporary, but unseeable things are eternal" (2 Cor. 4.16, 18).
So, what is eternal? The things of God (Psa. 107.43; 111.7, 10). More specifically, what are the eternal matters about which we should be concerned most? Foremost in our minds are to be the principles and truths of Scripture. God described his Word when he said to Isaiah, "My words which I have put in your mouth shall not depart from your mouth, nor from the mouth of your offspring, nor from the mouth of your offspring’s offspring, . . . from now and forever" (Isa. 59.21).
The words put into Isaiah’s mouth were from God. How did they end up in the mouths of the prophet’s descendants? The words were written down and preserved, even to this day. And Paul the Rabbi, the master interpreter of Scripture, wrote, "For whatever was written in earlier times was written for our instruction" (Rom 15.4). So, heeding the command of Isaiah, we must go "to the Law, to the testimony" (Isa. 8.20).
Friday, November 24, 2006
Study 31 “Who Is Wise?” Part 2
What is biblical wisdom? Further, as the psalmist stated the issue, "Who is wise?" How does the psalmist answer this question? The wise person is the one who "gives heed" to the things of the Lord.
Paul clearly understood the meaning of wisdom. In his counsel to the Ephesian believers (5.15-18), Paul addressed specifically this issue. "Therefore, watch carefully how you walk, not as unwise, but as wise, . . . do not be ignorant, but understand what the will of the Lord is."
Paul established two categories: the wise and the unwise. How is the wise person distinguished from the unwise? The Apostle described each in terms of four pairs: wise and unwise, aware and unaware, perceptive and imperceptive, and disciplined and undisciplined.
Before going further, let’s understand the Greek word for wisdom: sophos. This term is concerned with propositional truth, as opposed to experiential truth (the Greek gnosis). Sophos would be used in statements of scientific, philosophical, and mathematical truths and theorems. Sophos, then, should be understood as principle, statute, law, et alia.
Thus, Paul was enjoining the Ephesian believers to walk in light of certain truths and principles. No doubt, Paul meant the truth of Scripture. Those who did not grasp these truths, those who did not employ them were the unwise. The wise built their lives on a foundation of biblical truth.
The second pair of descriptors is aware and unaware. A wise person seizes the time, makes the most of the moment. "Making the most" (NASB) and "redeeming" (KJV) are both translations of a Greek word meaning literally "to buy out of." The word means "to set free; make the most of, make good use of." The idea of setting free provides the basis for the translation "redeeming." Yet, "making the most of, or making good use of" communicate better Paul’s meaning. Wise people make the most of the moment, or make the best use of their opportunities.
Since the days are evil, a wise person, being aware of himself, his situation, and God’s purposes, sees the opportunity and seizes it. The wise person walks in a state of readiness (Rom. 13.11-14; 1 Thess. 5.1-8; 1 Pet. 5.8). Thus, being prepared for and alert to any chance for witness or ministry, or any test, trial, or temptation, the wise man can make the most out of any unanticipated opportunity. The unaware miss the moment, and thus, are caught in the web of sin and failure.
The wise are also perceptive: they know what the will of the Lord is. Clearly, without knowing God’s plan, no child of God can have a workable design for his life. Without a knowledge of God’s purposes, we are left to our own ideas, which are imperfect and doomed to fail. As a believer interacts intimately with God through His Word, he gains an increasing perception of and insight into God’s mind and revealed will. The unwise do not perceive, understand, or have insight into God’s plan at all. The unwise fail.
The last pair is disciplined and undisciplined. The unwise are not in control of their lives. In fact, the unwise are under the control of their feelings and passions. The unwise seek understanding and solutions through sensually based experiences. Alcohol, drugs, meditation, sex, being "in touch" with one’s feelings, and such are the tools of enlightenment for the unwise. Sadly, all these "solutions" are simply short-cuts. All are doomed to fail in their promise and become, in the end, sensual prisons.
The wise person is in charge of his life. He realizes that one must discipline himself and control his urges if he is to have intimacy with God and victory in living (Gal. 5.24; Col. 3.5-10). We are not excused from taking charge of our selves. God will not magically take sin out of our lives. The wise person knows this and commits himself to being aligned with the purposes and demands of God. If we are engaged in sin, then the work of God in our lives by his Spirit will be discipline. But, if we have brought our lives under control and into conformity with God’s will (1 Cor. 9.27), the work of the Spirit will be to enlighten and edify us.
What is wisdom? Who is the wise person? The wise person is the one who knows God’s will and obeys God in all things.
Paul clearly understood the meaning of wisdom. In his counsel to the Ephesian believers (5.15-18), Paul addressed specifically this issue. "Therefore, watch carefully how you walk, not as unwise, but as wise, . . . do not be ignorant, but understand what the will of the Lord is."
Paul established two categories: the wise and the unwise. How is the wise person distinguished from the unwise? The Apostle described each in terms of four pairs: wise and unwise, aware and unaware, perceptive and imperceptive, and disciplined and undisciplined.
Before going further, let’s understand the Greek word for wisdom: sophos. This term is concerned with propositional truth, as opposed to experiential truth (the Greek gnosis). Sophos would be used in statements of scientific, philosophical, and mathematical truths and theorems. Sophos, then, should be understood as principle, statute, law, et alia.
Thus, Paul was enjoining the Ephesian believers to walk in light of certain truths and principles. No doubt, Paul meant the truth of Scripture. Those who did not grasp these truths, those who did not employ them were the unwise. The wise built their lives on a foundation of biblical truth.
The second pair of descriptors is aware and unaware. A wise person seizes the time, makes the most of the moment. "Making the most" (NASB) and "redeeming" (KJV) are both translations of a Greek word meaning literally "to buy out of." The word means "to set free; make the most of, make good use of." The idea of setting free provides the basis for the translation "redeeming." Yet, "making the most of, or making good use of" communicate better Paul’s meaning. Wise people make the most of the moment, or make the best use of their opportunities.
Since the days are evil, a wise person, being aware of himself, his situation, and God’s purposes, sees the opportunity and seizes it. The wise person walks in a state of readiness (Rom. 13.11-14; 1 Thess. 5.1-8; 1 Pet. 5.8). Thus, being prepared for and alert to any chance for witness or ministry, or any test, trial, or temptation, the wise man can make the most out of any unanticipated opportunity. The unaware miss the moment, and thus, are caught in the web of sin and failure.
The wise are also perceptive: they know what the will of the Lord is. Clearly, without knowing God’s plan, no child of God can have a workable design for his life. Without a knowledge of God’s purposes, we are left to our own ideas, which are imperfect and doomed to fail. As a believer interacts intimately with God through His Word, he gains an increasing perception of and insight into God’s mind and revealed will. The unwise do not perceive, understand, or have insight into God’s plan at all. The unwise fail.
The last pair is disciplined and undisciplined. The unwise are not in control of their lives. In fact, the unwise are under the control of their feelings and passions. The unwise seek understanding and solutions through sensually based experiences. Alcohol, drugs, meditation, sex, being "in touch" with one’s feelings, and such are the tools of enlightenment for the unwise. Sadly, all these "solutions" are simply short-cuts. All are doomed to fail in their promise and become, in the end, sensual prisons.
The wise person is in charge of his life. He realizes that one must discipline himself and control his urges if he is to have intimacy with God and victory in living (Gal. 5.24; Col. 3.5-10). We are not excused from taking charge of our selves. God will not magically take sin out of our lives. The wise person knows this and commits himself to being aligned with the purposes and demands of God. If we are engaged in sin, then the work of God in our lives by his Spirit will be discipline. But, if we have brought our lives under control and into conformity with God’s will (1 Cor. 9.27), the work of the Spirit will be to enlighten and edify us.
What is wisdom? Who is the wise person? The wise person is the one who knows God’s will and obeys God in all things.
Study 30 “Who Is Wise?” Part 1
What does being “wise” mean? While wisdom as a topic is not addressed frequently in the Psalms, wisdom as a fundamental and assumed truth is foundational to the Book of the Psalms. In Psalm 107 the question raised is, "Who is wise?" The poet did not answer his question directly, but did advise the wise on how to act. "Let him pay attention to these things." What are "these things"?
Psalm 111 offers insight into what "these things" are. "The fear of the Lord is the beginning of wisdom; a good understanding have all those who do His commandments." "His commandments" are words not found in the Hebrew text of Psalm 111. Instead, the literal translation is "those who do all these things." So, we are back to "these things." The antecedent for "these things" in Psalm 111 appears to be verse 7. "The works of his hands are truth and justice; all His precepts are sure." To me, the clear intention of the psalmist as stated in 111.10 is that the people of God are to do truth, justice, and the precepts of the Lord.
In other words, God’s people are to be obedient to all God has commanded. If we are to obtain wisdom, and obedience is the prerequisite for that transaction, then we can see the utter necessity of doing “these things." Now, in understanding obedience, we must put 111.10 in perspective. "The fear of the LORD is the beginning of wisdom" What is "the fear of the Lord."? Are we to believe that we must cower in dread before God, obeying in some mechanical way for fear that God will crush us in his anger if we do not do what we are told?
Somehow, such a thought does not lend itself to a healthy pursuit of wisdom. One should seek wisdom because of the beauty and benefit wisdom brings. If we seek wisdom out of fear, we will do so only as an antidote to God’s anger, not for the benefit we derive. But, if we seek wisdom because of its worth, we will willingly and joyfully obey God.
So then, what is the fear of the Lord? The concept has to do more with acknowledging God’s significance than with being afraid of him. If I am afraid of God, I will avoid him at all costs. I will do whatever is necessary to keep him at a distance. But, if "the fear of the Lord" speaks to something else, my response to God will be somewhat different. "The fear of the Lord," then, is about taking God seriously. If I believe God is of ultimate significance, and if I believe he has a plan for me, then I will make no decision and take no action without taking into account God and his will.
To take God seriously means that I believe that he is more than a figure of speech, a character in a holy book, or, some genetic urge. If God is, and if he is the God of Scripture, then I must have as my first priority in life knowing Him. If my life is consumed by the desire to be in his presence and to be in fellowship with him, then I will do whatever is necessary on my part to foster that relationship. Consequently, all the issues in my life, all my priorities will be determined by the fact of God’s being. Then and only then will I begin the process of obtaining wisdom.
So, the wise person makes God the overriding reality in his life. Everything in the wise person’s life, his attitudes and actions, his principles and practices, his values and vocation, his relationships and realities, is determined and defined by who God is. No decision, no determination in life will be taken apart from the reality of God.
Indeed, according to Paul, God is at work in believers leading each one to determine and to do "his good pleasure." The Lord’s plan is that each of his children be an obedient child. "God is at work in you." He does not leave up to us the accomplishment of his plan; he is bringing us into complete conformity with his "good pleasure."
The wise person will recognize these truths. In admitting to them, he will obey willingly "these things." He will be engaged willfully in the transformation of his life by the power of God’s grace. The wise person will not resist God, he will work with God.
Who, then, is the wise person? Over a period of time, I will seek to answer that question in light of Scripture.
Psalm 111 offers insight into what "these things" are. "The fear of the Lord is the beginning of wisdom; a good understanding have all those who do His commandments." "His commandments" are words not found in the Hebrew text of Psalm 111. Instead, the literal translation is "those who do all these things." So, we are back to "these things." The antecedent for "these things" in Psalm 111 appears to be verse 7. "The works of his hands are truth and justice; all His precepts are sure." To me, the clear intention of the psalmist as stated in 111.10 is that the people of God are to do truth, justice, and the precepts of the Lord.
In other words, God’s people are to be obedient to all God has commanded. If we are to obtain wisdom, and obedience is the prerequisite for that transaction, then we can see the utter necessity of doing “these things." Now, in understanding obedience, we must put 111.10 in perspective. "The fear of the LORD is the beginning of wisdom" What is "the fear of the Lord."? Are we to believe that we must cower in dread before God, obeying in some mechanical way for fear that God will crush us in his anger if we do not do what we are told?
Somehow, such a thought does not lend itself to a healthy pursuit of wisdom. One should seek wisdom because of the beauty and benefit wisdom brings. If we seek wisdom out of fear, we will do so only as an antidote to God’s anger, not for the benefit we derive. But, if we seek wisdom because of its worth, we will willingly and joyfully obey God.
So then, what is the fear of the Lord? The concept has to do more with acknowledging God’s significance than with being afraid of him. If I am afraid of God, I will avoid him at all costs. I will do whatever is necessary to keep him at a distance. But, if "the fear of the Lord" speaks to something else, my response to God will be somewhat different. "The fear of the Lord," then, is about taking God seriously. If I believe God is of ultimate significance, and if I believe he has a plan for me, then I will make no decision and take no action without taking into account God and his will.
To take God seriously means that I believe that he is more than a figure of speech, a character in a holy book, or, some genetic urge. If God is, and if he is the God of Scripture, then I must have as my first priority in life knowing Him. If my life is consumed by the desire to be in his presence and to be in fellowship with him, then I will do whatever is necessary on my part to foster that relationship. Consequently, all the issues in my life, all my priorities will be determined by the fact of God’s being. Then and only then will I begin the process of obtaining wisdom.
So, the wise person makes God the overriding reality in his life. Everything in the wise person’s life, his attitudes and actions, his principles and practices, his values and vocation, his relationships and realities, is determined and defined by who God is. No decision, no determination in life will be taken apart from the reality of God.
Indeed, according to Paul, God is at work in believers leading each one to determine and to do "his good pleasure." The Lord’s plan is that each of his children be an obedient child. "God is at work in you." He does not leave up to us the accomplishment of his plan; he is bringing us into complete conformity with his "good pleasure."
The wise person will recognize these truths. In admitting to them, he will obey willingly "these things." He will be engaged willfully in the transformation of his life by the power of God’s grace. The wise person will not resist God, he will work with God.
Who, then, is the wise person? Over a period of time, I will seek to answer that question in light of Scripture.
Study 29 “Who Is Wise?” Prologue
Over the years, I have developed several sermon series I try to preach periodically. Each time I do so, I attempt to update the series as my own understanding develops and grows. One of those series is entitled, "Who Is the Wise Man?" The sermons are based upon five psalms: 1, 15, 24, 32, and 112. I intend to do a lengthy study under the above title, slightly altered. I will lay a foundation consisting of studies of a variety of texts prior to interpreting these particular psalms.
Understanding the biblical concept of wisdom is critical if we are to attain insight. Obviously, biblical wisdom is found in Scripture and Scripture alone. Therefore, if we are both to know about and know God (knowing about Him and knowing Him are two entirely different things), and understand his plan, we must look to His Word. The course of this study of wisdom will be, then, a search of Scripture. Using the Psalms I have listed above as our base of operations, we will venture out into every part of the Word in order to find the answer to the question, "Who Is Wise?"
Understanding the biblical concept of wisdom is critical if we are to attain insight. Obviously, biblical wisdom is found in Scripture and Scripture alone. Therefore, if we are both to know about and know God (knowing about Him and knowing Him are two entirely different things), and understand his plan, we must look to His Word. The course of this study of wisdom will be, then, a search of Scripture. Using the Psalms I have listed above as our base of operations, we will venture out into every part of the Word in order to find the answer to the question, "Who Is Wise?"
Wednesday, November 08, 2006
Study 28 “The Mystery of God” Part 3
Psalm 11.7-11
A noted TV Evangelist explained his decision not to host an event in a major city in the following way. "Given more time, we can plan more effectively for what we always believe are opportunities for God to move mightily."
What are "opportunities for God to move mightily"? If we do not create the opportunity, is God unable to "move mightily"? Further, what does one mean by the phrase "move mightily"? Does God ever move in a manner that would not be described as mighty?
The attitude suggested by the evangelist’s statement concerns me. Regardless of the author’s intent, the implication of his statement is that God cannot, or will not move mightily without the cooperation of human beings. A sort of "if we do not build it, he will not come" mentality. Seemingly, those who had hoped the evangelist would visit their city will be left without a movement of God. Poor people, poor God.
Does the Bible’s portrayal of God and his activities indicate he is limited in any way by humanity? When the Lord instructed the disciples to gather in Jerusalem for Pentecost, he did so in order that they might be where he would act in a special way. The Lord did not indicate that the disciples’ being in Jerusalem was the key to God’s acting. God intended to pour out the Spirit in spite of what people might be doing. Peter declared that on that Pentecost day, the prophecy of Joel was being fulfilled. Hundreds of years earlier, God had stated what he would be doing at a point in the future. He did not condition his actions on the response of the Twelve. He asked no one’s permission to send the Spirit, nor did he wait for them to create the right circumstance.
Modern man has reduced God to explainable and understandable categories. As shown in an earlier post, some secular scientists view God as a function of human genetics. For one TV evangelist, God will not act till some human has provided him with the right venue. Some theologians are convinced that God is dependent on man, not the other way around. In fact, open theology (see previous post) grew out of one man’s inability to understand God’s sovereignty and foreknowledge. So, he created a new way to understand God.
"The Lord is in his Holy Temple. The Lord’s Throne is in Heaven." Neither his temple nor his Throne are upon the earth. Otherwise, the phrase from the Model Prayer, "Your kingdom come, Your will be done, on earth as it is in Heaven," would make no sense at all. We should seek the heavenly reality, not the earthly one.
If God can act only insofar as we have prepared the setting, he must not be much of a God. If spiritually hungry people in any city must wait for a TV personality to come to town before they can be changed by God, they are, of all people, to be pitied. What, by the way, happened to the Holy Spirit?
Pride goes before a fall, the writer of Proverbs declared. The problem with pride is that as an attitude, it masquerades. Most proud people do not realize they are prideful. Some see themselves as confident, others as humble. When any person believes God is dependent on him, he is guilty of pride. Thus, the need for the fall. Falling gives us an entirely different perspective on our selves.
David was not proud when he wrote Psalm 11. He was suffering one of life’s humiliations. He had found himself in need of help. He looked to the transcendent God, the One who knows all things, sees all things, and acts in such a way as to bring benefits to his children. David was at his wit’s end; he did not know what to do to change his circumstances; he did not have a plan that would enable God to act. He simply turned to the God of Heaven and Earth in his time of need, believing God to be able to meet any and every need in his life.
A noted TV Evangelist explained his decision not to host an event in a major city in the following way. "Given more time, we can plan more effectively for what we always believe are opportunities for God to move mightily."
What are "opportunities for God to move mightily"? If we do not create the opportunity, is God unable to "move mightily"? Further, what does one mean by the phrase "move mightily"? Does God ever move in a manner that would not be described as mighty?
The attitude suggested by the evangelist’s statement concerns me. Regardless of the author’s intent, the implication of his statement is that God cannot, or will not move mightily without the cooperation of human beings. A sort of "if we do not build it, he will not come" mentality. Seemingly, those who had hoped the evangelist would visit their city will be left without a movement of God. Poor people, poor God.
Does the Bible’s portrayal of God and his activities indicate he is limited in any way by humanity? When the Lord instructed the disciples to gather in Jerusalem for Pentecost, he did so in order that they might be where he would act in a special way. The Lord did not indicate that the disciples’ being in Jerusalem was the key to God’s acting. God intended to pour out the Spirit in spite of what people might be doing. Peter declared that on that Pentecost day, the prophecy of Joel was being fulfilled. Hundreds of years earlier, God had stated what he would be doing at a point in the future. He did not condition his actions on the response of the Twelve. He asked no one’s permission to send the Spirit, nor did he wait for them to create the right circumstance.
Modern man has reduced God to explainable and understandable categories. As shown in an earlier post, some secular scientists view God as a function of human genetics. For one TV evangelist, God will not act till some human has provided him with the right venue. Some theologians are convinced that God is dependent on man, not the other way around. In fact, open theology (see previous post) grew out of one man’s inability to understand God’s sovereignty and foreknowledge. So, he created a new way to understand God.
"The Lord is in his Holy Temple. The Lord’s Throne is in Heaven." Neither his temple nor his Throne are upon the earth. Otherwise, the phrase from the Model Prayer, "Your kingdom come, Your will be done, on earth as it is in Heaven," would make no sense at all. We should seek the heavenly reality, not the earthly one.
If God can act only insofar as we have prepared the setting, he must not be much of a God. If spiritually hungry people in any city must wait for a TV personality to come to town before they can be changed by God, they are, of all people, to be pitied. What, by the way, happened to the Holy Spirit?
Pride goes before a fall, the writer of Proverbs declared. The problem with pride is that as an attitude, it masquerades. Most proud people do not realize they are prideful. Some see themselves as confident, others as humble. When any person believes God is dependent on him, he is guilty of pride. Thus, the need for the fall. Falling gives us an entirely different perspective on our selves.
David was not proud when he wrote Psalm 11. He was suffering one of life’s humiliations. He had found himself in need of help. He looked to the transcendent God, the One who knows all things, sees all things, and acts in such a way as to bring benefits to his children. David was at his wit’s end; he did not know what to do to change his circumstances; he did not have a plan that would enable God to act. He simply turned to the God of Heaven and Earth in his time of need, believing God to be able to meet any and every need in his life.
Study 27 “The Mystery of God” Part 2
Psalm 11.3-7
The mapping of the human genome is one of the most significant scientific achievements of the modern era. Completed in 2003, the Human Genome Project sought to identify all the approximately 20,000-25,000 genes in human DNA and to determine the sequences of the 3 billion chemical base pairs that make up human DNA. This year’s Nobel Prize in Physiology or Medicine went to Andrew Fire and Craig Mello for their discovery of "RNA interference—gene silencing by double-stranded RNA. Basically, what they discovered was a way to control the flow of genetic information. RNA interference can be used to participate in defense against viral infections and may lead to novel therapies in the future.
With these advancements, especially the mapping of the human genome, many thought disease was a thing of the past. Unfortunately, such has not been the case. For instance, fetal stem cell research has run into a wall. One study of the use of fetal stem cells to combat muscular dystrophy in lab rats arrived at a frightening conclusion. The implanted cells, though being effective in controlling MD, turned into rapidly growing tumors.
The problem we have as human beings is our limited knowledge. We believe we can solve any problem by applying creative solutions. Yet, we are unable to envision or anticipate all the consequences of the corrective actions we take. For instance, in the early sixties, a well-intentioned public welfare system was devised by the US government. That system, intended as a tool to eradicate poverty, almost single-handedly destroyed the black family in America. Today, nearly two-thirds of all black births are to unmarried mothers.
In the Bible, God is portrayed as having unlimited knowledge. Isaiah 46.9-11 states, "For I am God, and there is no one like me, . . . Declaring the end from the beginning, . . . I have planned it, surely I will do it." From the perspective of Scripture, God’s knowledge has no bounds.
God, in his sovereignty and omniscience, is able to know intimately and completely the hearts of men. That knowledge, by the way, does not determine our decisions. God simply knows, from his vantage point, what we will do. Thus, the Lord has never been ambushed; he has never been taken by surprise. God is at the beginning and the ending. Otherwise, how could he know "what you need before you ask him"? (Matt. 6.8)
A new theology of our time is called "open theism." Simply described, this approach to God states that he does not know all things, only the grand scheme. God is unable to anticipate the decisions we humans might make. Therefore, he must wait upon us. God is limited in his knowledge, restrained by time, and powerless to act unilaterally.
The whole thrust of Scripture, though, is that God is indeed sovereign. The point of our faith is that we trust more completely in the God who is not limited. We face dilemmas for which we have no solution. What do we do? We pray because we believe God has the right answer. But, if the assertion of Matthew 6.8 is false, then God can have no answer for us when we pray. If he must wait until we act, either wisely or unwisely, before he can respond, then why pray? If we, by our own design, do the right thing, what, then, is the point of praying at all?
Psalm 25.1-3 sums things up in the following way. "To you O Lord, I lift up my soul. O my God, in You I trust. Do not let me be ashamed; do not let my enemies exult over me. Indeed, none of those who wait for You will be ashamed." If God, though, is waiting on me to act, and if he cannot anticipate my decisions, we are at a stalemate. I am afraid to act without guidance, he can do nothing until I proceed. Thus, the psalmist’s assertion, "none of those who wait for You will be ashamed," is patently false. To be ashamed means to be let down; to have one’s hope be insufficient. If I wait on God, and he cannot act till I do, I will be let down and shamed.
Yet, if David got it right, then the Lord’s eye indeed is upon the righteous. When he tries me (11.4), he does so to bring me to greater trust in him and his concern for me. The Lord is in his Holy Temple; the Lord’s Throne is in heaven. He is not limited by time and space. He transcends all the limitations we know. He sees me in the midst of my problems, and knows the solution long before I do. Thus, I will wait upon the Lord; in the Lord put I my trust.
The mapping of the human genome is one of the most significant scientific achievements of the modern era. Completed in 2003, the Human Genome Project sought to identify all the approximately 20,000-25,000 genes in human DNA and to determine the sequences of the 3 billion chemical base pairs that make up human DNA. This year’s Nobel Prize in Physiology or Medicine went to Andrew Fire and Craig Mello for their discovery of "RNA interference—gene silencing by double-stranded RNA. Basically, what they discovered was a way to control the flow of genetic information. RNA interference can be used to participate in defense against viral infections and may lead to novel therapies in the future.
With these advancements, especially the mapping of the human genome, many thought disease was a thing of the past. Unfortunately, such has not been the case. For instance, fetal stem cell research has run into a wall. One study of the use of fetal stem cells to combat muscular dystrophy in lab rats arrived at a frightening conclusion. The implanted cells, though being effective in controlling MD, turned into rapidly growing tumors.
The problem we have as human beings is our limited knowledge. We believe we can solve any problem by applying creative solutions. Yet, we are unable to envision or anticipate all the consequences of the corrective actions we take. For instance, in the early sixties, a well-intentioned public welfare system was devised by the US government. That system, intended as a tool to eradicate poverty, almost single-handedly destroyed the black family in America. Today, nearly two-thirds of all black births are to unmarried mothers.
In the Bible, God is portrayed as having unlimited knowledge. Isaiah 46.9-11 states, "For I am God, and there is no one like me, . . . Declaring the end from the beginning, . . . I have planned it, surely I will do it." From the perspective of Scripture, God’s knowledge has no bounds.
God, in his sovereignty and omniscience, is able to know intimately and completely the hearts of men. That knowledge, by the way, does not determine our decisions. God simply knows, from his vantage point, what we will do. Thus, the Lord has never been ambushed; he has never been taken by surprise. God is at the beginning and the ending. Otherwise, how could he know "what you need before you ask him"? (Matt. 6.8)
A new theology of our time is called "open theism." Simply described, this approach to God states that he does not know all things, only the grand scheme. God is unable to anticipate the decisions we humans might make. Therefore, he must wait upon us. God is limited in his knowledge, restrained by time, and powerless to act unilaterally.
The whole thrust of Scripture, though, is that God is indeed sovereign. The point of our faith is that we trust more completely in the God who is not limited. We face dilemmas for which we have no solution. What do we do? We pray because we believe God has the right answer. But, if the assertion of Matthew 6.8 is false, then God can have no answer for us when we pray. If he must wait until we act, either wisely or unwisely, before he can respond, then why pray? If we, by our own design, do the right thing, what, then, is the point of praying at all?
Psalm 25.1-3 sums things up in the following way. "To you O Lord, I lift up my soul. O my God, in You I trust. Do not let me be ashamed; do not let my enemies exult over me. Indeed, none of those who wait for You will be ashamed." If God, though, is waiting on me to act, and if he cannot anticipate my decisions, we are at a stalemate. I am afraid to act without guidance, he can do nothing until I proceed. Thus, the psalmist’s assertion, "none of those who wait for You will be ashamed," is patently false. To be ashamed means to be let down; to have one’s hope be insufficient. If I wait on God, and he cannot act till I do, I will be let down and shamed.
Yet, if David got it right, then the Lord’s eye indeed is upon the righteous. When he tries me (11.4), he does so to bring me to greater trust in him and his concern for me. The Lord is in his Holy Temple; the Lord’s Throne is in heaven. He is not limited by time and space. He transcends all the limitations we know. He sees me in the midst of my problems, and knows the solution long before I do. Thus, I will wait upon the Lord; in the Lord put I my trust.
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