I am reading the book No Perfect People Allowed, by John Burke. Chapter 7, "How Do You Feel about Gays? The Tolerance Litmus Test–Q2," left me somewhat dissatisfied. Now, let me hasten to say, I am not critiquing the book, nor am I arguing with the author. What I want to do is try to answer some questions the chapter raised in my mind.
I know many people within the church "hate gays." At least, their response to homosexuality is perceived as hate by many. We believers have a difficult task set before us as we deal with the issue of same-sex relationships. We have been boxed into a corner by our culture, which is moving closer and closer to an unprecedented acceptance of homosexuality as a normal and acceptable sexual expression.
By the way, I purposely have chosen to not use the terms gay or lesbian. While employing male/female homosexuality and related terms might be a little unwieldy, I prefer them to the alternatives. Within this article and others to follow, my reasoning for this decision will become evident.
In order to fully state my positions on homosexuality, I need to make some definitive statements on the issue. Number one, homosexuals are not necessarily bad people. Number two, homosexuals are not beyond the scope of God’s grace. Number three, homosexuals should be welcome in any church. Number four, I personally do not "hate" gays.
Having made the preceding statements, I must also add that I do not accept homosexual behavior as normal or natural. Homosexual behavior fails to conform to the biblical ideal for sexual relationships. While some might want to make the Bible’s prohibitions against homosexual sex "cultural prohibitions," we must come to terms with the consistent rejection of homosexuality in Scripture, a rejection that covers a number of historical cultures. No evidence of any kind exists showing biblical support for homosexuality.
Further, I do not believe anyone is "homosexual." Sexual behavior does not define a person. Sexual behavior, simply, is a kind of conduct. If sexual behavior defines a person, then we would have a definition distinguishing homosexuals from heterosexuals in a clear and substantive kind of way. Yet, no such definition exists; nor can one.
We are, first, human beings; second, we are either male or female. Thus, from a biological perspective, we are all born predisposed to heterosexual behavior. That one fact is irrefutable.
So, what do we do, as pastors in particular, when we try to be welcoming to homosexuals, but, are compelled to address those texts which sound awfully judgmental of homosexuality? What do we say? Do we avoid the issue altogether? Will we fear offending someone who is homosexual and worships with us on a regular basis, and so, avoid an unpopular position? An even more pressing question for many is how do we wisely address homosexuality, knowing families in our congregations have children or siblings they love who are involved in homosexual relationships?
Do we avoid adultery, on-line pornography, drug-abuse, or bigotry because we, most likely, will have someone in our audience who is guilty of one of these behaviors? In fact, what are we telling people when we try to make them comfortable in God’s presence? Jesus was in the behavior changing business. He was brutally honest with those he met, telling many to "go and sin no more." Seems to me, if we are not frank and honest about unacceptable behavior, we have failed to follow in the footsteps of Jesus. If we affirm what the Bible rejects, are we not guilty then of adding to or taking away from the Truth?
Modern ideas about homosexuality are not rooted in the truth, but, instead, in feelings. The unnaturalness of homosexuality is clear. No one is born with physical suited for homosexual sex. When babies are born, they are either male or female. They are born predisposed to heterosexuality.
Friday, October 26, 2007
Monday, October 08, 2007
Study 40 “Jumping from the Pinnacle”
Several weeks ago, I read a report on the web site mondaymorninginsight about a pastor in Florida who was planning to allow cameras in his home for broadcast on the Internet. His goal was to show non-believers that he is just like them. He wants non-Christians to see his life as it is in order to prove he is authentic.
At the cost of appearing to be critical of someone who obviously is serious about reaching the unchurched, I will make some observations.
In defending the pastor’s decision, some have argued that if the lost are reached, surely the method is good and justified. Really? Paul observed to the Philippians that some "preached Christ even of envy and strife" (Ph. 1.15). Those who did so, Paul noted, were preaching the Gospel. He rejoiced in that fact. Yet, he did not recommend their actions as either an appropriate or acceptable evangelistic methodology, even though the approach "worked."
If cameras in one’s home is a defensible evangelistic method, are we all, then, expected to open our homes in such a manner and sacrifice our privacy? Are we called to give up the integrity of our marriages and families for the sake of the Gospel? Further, does the biblical call to authentic Christianity require such actions?
No doubt, as believers, we are all under the demand of authenticity in the expression of our faith. Yet, how can we know what we must do to prove we are "real"?
Quite frankly, beyond the guidelines of Scripture, no other counsel can be found through which we can determine how to express the Gospel. In one on-line discussion I had about this issue, one person stated that this pastor’s actions did not go against the Bible, meaning, I suppose, that he had not compromised any stated biblical evangelistic directive. Such an argument, though, does not prove that cameras in one’s home is consistent with Scriptural principles.
The purest evangelistic method is rooted in person-to-person relationships. If a believer is to establish his authenticity, he will do so only insofar as his actions are consistent with his stated beliefs. My life, as viewed through a TV screen or computer monitor, might or might not be a real expression of who I am. In fact, even if I put a camera in my home, some things would be off-limits. No cameras would be allowed in bedrooms, bathrooms; none would show heated "discussions" between me and my wife. In other words, a scripted image would be broadcast.
Yet, in a real-life relationship, I cannot fake it. I might pretend to be a friend, but, ultimately, events will require me to be authentic. Jesus taught this truth in the parable of the Good Samaritan. Only in the real world of human relationships can I prove the truthfulness of my profession of Jesus as Lord of my life.
Consider the demands of Jesus. He declared that we prove the validity of our commitment to him in selfless acts of kindness to the hungry, the thirst, the stranger, the naked, the sick, and the prisoner (Matt. 25.31-46).
In his wilderness temptation experience, Jesus rejected the dramatic as an appropriate way to accomplish his call. Satan reasoned (based on Scripture) that if Jesus would leap from the pinnacle of the Temple, angels would rescue him. His point seemed to be that the crowds, being sufficiently impressed by this dramatic display, would accept Jesus as the Messiah. Thus, they would flock to his cause (If it works, what’s wrong with it, Satan argued?).
Jesus flatly refused to employ such a method. If he did so, should we not do the same? Jesus proved his authenticity in the real world. People who met him were impressed by his authenticity. Even his enemies knew he was real; that is what so frightened them that they took his life.
TV reality is not real, just entertaining. Authentic Christianity stays true even when life ceases to be fun and entertaining.
At the cost of appearing to be critical of someone who obviously is serious about reaching the unchurched, I will make some observations.
In defending the pastor’s decision, some have argued that if the lost are reached, surely the method is good and justified. Really? Paul observed to the Philippians that some "preached Christ even of envy and strife" (Ph. 1.15). Those who did so, Paul noted, were preaching the Gospel. He rejoiced in that fact. Yet, he did not recommend their actions as either an appropriate or acceptable evangelistic methodology, even though the approach "worked."
If cameras in one’s home is a defensible evangelistic method, are we all, then, expected to open our homes in such a manner and sacrifice our privacy? Are we called to give up the integrity of our marriages and families for the sake of the Gospel? Further, does the biblical call to authentic Christianity require such actions?
No doubt, as believers, we are all under the demand of authenticity in the expression of our faith. Yet, how can we know what we must do to prove we are "real"?
Quite frankly, beyond the guidelines of Scripture, no other counsel can be found through which we can determine how to express the Gospel. In one on-line discussion I had about this issue, one person stated that this pastor’s actions did not go against the Bible, meaning, I suppose, that he had not compromised any stated biblical evangelistic directive. Such an argument, though, does not prove that cameras in one’s home is consistent with Scriptural principles.
The purest evangelistic method is rooted in person-to-person relationships. If a believer is to establish his authenticity, he will do so only insofar as his actions are consistent with his stated beliefs. My life, as viewed through a TV screen or computer monitor, might or might not be a real expression of who I am. In fact, even if I put a camera in my home, some things would be off-limits. No cameras would be allowed in bedrooms, bathrooms; none would show heated "discussions" between me and my wife. In other words, a scripted image would be broadcast.
Yet, in a real-life relationship, I cannot fake it. I might pretend to be a friend, but, ultimately, events will require me to be authentic. Jesus taught this truth in the parable of the Good Samaritan. Only in the real world of human relationships can I prove the truthfulness of my profession of Jesus as Lord of my life.
Consider the demands of Jesus. He declared that we prove the validity of our commitment to him in selfless acts of kindness to the hungry, the thirst, the stranger, the naked, the sick, and the prisoner (Matt. 25.31-46).
In his wilderness temptation experience, Jesus rejected the dramatic as an appropriate way to accomplish his call. Satan reasoned (based on Scripture) that if Jesus would leap from the pinnacle of the Temple, angels would rescue him. His point seemed to be that the crowds, being sufficiently impressed by this dramatic display, would accept Jesus as the Messiah. Thus, they would flock to his cause (If it works, what’s wrong with it, Satan argued?).
Jesus flatly refused to employ such a method. If he did so, should we not do the same? Jesus proved his authenticity in the real world. People who met him were impressed by his authenticity. Even his enemies knew he was real; that is what so frightened them that they took his life.
TV reality is not real, just entertaining. Authentic Christianity stays true even when life ceases to be fun and entertaining.
Study 38 “Who Is Wise?” Part 9
The spiritual and theological legacy of Rudolf Bultmann is European Christianity in its present, anemic form. Actually, Bultmann was not solely responsible for what happened in the church on the Continent. He himself was part of a process that pre-dated him, yet, he was a highly visible and vocal spokesman of that movement away from traditional, biblical Christianity in Europe.
Yet, Christianity in Europe is not dead. In a recent "Breakpoint" commentary, Chuck Colson noted signs of renewed interest in Christianity among the Dutch. He pointed out "the remarkable critical and commercial success of a number of openly Christian writers." Colson further remarked that one "of those books, Kneeling on a Bed of Roses, by Calvinist author Jan Siebelink, was the second-best selling Dutch book of the past decade."
What was the no. 1 best seller? A new Dutch translation of the Bible. This edition "sold 500,000 copies in a nation of 16 million people: the equivalent of 10 million copies in the United States. Can those sales figures be a sign the Dutch are looking for "new" answers to their present-day dilemmas?
The secularization of Europe after WWII was made easy as the church, especially Evangelical, allowed itself to be marginalized, trivialized, and, thus, make unimportant to the debates of late 20th century Europe. No longer would social issues be decided on the basis of historic Christian principles that had undergirded European culture for over a thousand years. The socialization of European states and the liberalization of social policies progressed unimpeded by biblical values. The goal of those processes was to supply Europeans with whatever material needs they had and to rid them of guilt by allowing virtually any behavior.
Holland has led the march to liberalized social policies. Same-sex marriage, prostitution, drugs, euthanasia, and abortion were legalized. What did that freedom from ethical restraint bring to Europe? The family is in deep trouble in Europe, with birth rates in decades old declines. Did Europeans find happiness and fulfillment in their new, anything-goes societies? Not hardly. Colson pointed out that in Europe, "suicide rates between four and sixteen times higher than that of ‘less developed’ European countries and the United States" is the reality. So much for the socialist paradise.
Has America seen similar things? As a nation, we are in the midst of an epidemic of births to unwed mothers and a STD rate that is appalling. This new "sexual freedom" (read: sexual slavery) has produced a tragic result for teens. In one study, 47% percent of high school students surveyed reported having had intercourse in the last month; 45% reported drinking alcohol and 22% marijuana in that same period. One-third of those polled said reported having had feelings of sadness and hopelessness. College counselors report that depression on college campuses has doubled over the past decade and instances of suicide have tripled. An University of North Carolina at Chapel Hill study showed that among teen girls, sex and drug use led to depression, not vice versa.
No one needs convincing that our public high schools, colleges and universities are committed to the safe-sex philosophy. As an approach to human sexuality, safe-sex is not working, and the emotional baggage young women must carry as a result of sexual promiscuity. Further, the negative physical consequences for young women with respect to child-bearing must be considered as well. Far from being a panacea, indiscriminate sexual activity is an emotional hell.
So, what does all this have to do with the sufficiency of Scripture. The Dutch provide the answer. In a society that had become almost totally secularized, human beings lost hope and direction. The rationalization of man’s spiritual side as somehow a holdover from his ancient, less civilized past was shown to be empty and void. Now, those who live in a culture with no boundaries are looking for boundaries, limits, and authoritative answers.
The writer of Proverbs wrote, "Where there is no vision, the people are unrestrained, But happy is he who keeps the law" (Proverbs 29:18). The vision, in Hebrew, is a word or an oracle from God. Those who have no word from God are unrestrained (from a word meaning to break out). Without godly guidance, people break all the rules, cross all the boundaries. Yet, those who keep, observe the law are happy. So, observing the principles of the Bible brings one happiness and fulfillment. Many who once were disabused of that notion are now changing their minds.
Yet, Christianity in Europe is not dead. In a recent "Breakpoint" commentary, Chuck Colson noted signs of renewed interest in Christianity among the Dutch. He pointed out "the remarkable critical and commercial success of a number of openly Christian writers." Colson further remarked that one "of those books, Kneeling on a Bed of Roses, by Calvinist author Jan Siebelink, was the second-best selling Dutch book of the past decade."
What was the no. 1 best seller? A new Dutch translation of the Bible. This edition "sold 500,000 copies in a nation of 16 million people: the equivalent of 10 million copies in the United States. Can those sales figures be a sign the Dutch are looking for "new" answers to their present-day dilemmas?
The secularization of Europe after WWII was made easy as the church, especially Evangelical, allowed itself to be marginalized, trivialized, and, thus, make unimportant to the debates of late 20th century Europe. No longer would social issues be decided on the basis of historic Christian principles that had undergirded European culture for over a thousand years. The socialization of European states and the liberalization of social policies progressed unimpeded by biblical values. The goal of those processes was to supply Europeans with whatever material needs they had and to rid them of guilt by allowing virtually any behavior.
Holland has led the march to liberalized social policies. Same-sex marriage, prostitution, drugs, euthanasia, and abortion were legalized. What did that freedom from ethical restraint bring to Europe? The family is in deep trouble in Europe, with birth rates in decades old declines. Did Europeans find happiness and fulfillment in their new, anything-goes societies? Not hardly. Colson pointed out that in Europe, "suicide rates between four and sixteen times higher than that of ‘less developed’ European countries and the United States" is the reality. So much for the socialist paradise.
Has America seen similar things? As a nation, we are in the midst of an epidemic of births to unwed mothers and a STD rate that is appalling. This new "sexual freedom" (read: sexual slavery) has produced a tragic result for teens. In one study, 47% percent of high school students surveyed reported having had intercourse in the last month; 45% reported drinking alcohol and 22% marijuana in that same period. One-third of those polled said reported having had feelings of sadness and hopelessness. College counselors report that depression on college campuses has doubled over the past decade and instances of suicide have tripled. An University of North Carolina at Chapel Hill study showed that among teen girls, sex and drug use led to depression, not vice versa.
No one needs convincing that our public high schools, colleges and universities are committed to the safe-sex philosophy. As an approach to human sexuality, safe-sex is not working, and the emotional baggage young women must carry as a result of sexual promiscuity. Further, the negative physical consequences for young women with respect to child-bearing must be considered as well. Far from being a panacea, indiscriminate sexual activity is an emotional hell.
So, what does all this have to do with the sufficiency of Scripture. The Dutch provide the answer. In a society that had become almost totally secularized, human beings lost hope and direction. The rationalization of man’s spiritual side as somehow a holdover from his ancient, less civilized past was shown to be empty and void. Now, those who live in a culture with no boundaries are looking for boundaries, limits, and authoritative answers.
The writer of Proverbs wrote, "Where there is no vision, the people are unrestrained, But happy is he who keeps the law" (Proverbs 29:18). The vision, in Hebrew, is a word or an oracle from God. Those who have no word from God are unrestrained (from a word meaning to break out). Without godly guidance, people break all the rules, cross all the boundaries. Yet, those who keep, observe the law are happy. So, observing the principles of the Bible brings one happiness and fulfillment. Many who once were disabused of that notion are now changing their minds.
Study 37 “Who Is Wise?” Part 8
A liner note on the back cover of Rudolf Bultmann’s book "Jesus Christ and Mythology" declared, "Few men have exerted more influence over the course of modern theology than Rudolf Bultmann." Disagreement with that statement among scholars is hard to find. Yet, the influence of Bultmann has not always been positive. Some of his thoughts have been quite detrimental.
Criticism aimed at Bultmann has been in some points deserved, at other points undeserved. Most upsetting for many has been his view of Scripture.
For instance, Bultmann wrote, "The fact that the word of the Scriptures is God’s Word cannot be demonstrated objectively; it is an event which happens here and now. God’s Word is hidden in the Scriptures as each action of God is hidden everywhere." Later, he stated, "The idea of the omnipresent and almighty God becomes real in my personal existence only by His Word spoken here and now. Accordingly it must be said that the Word of God is what it is only in the moment in which it is spoken. The Word of God is not a timeless statement but a concrete word addressed to men here and now. . . . It is His Word as an event, in an encounter, not as a set of ideas, . . ."*
I would agree that demonstrating objectively that Scripture is God’s Word is impossible; as with God himself, we accept both the Word and the Author of the Word on the basis of faith. Were objective proof to be found, evidence both incontrovertible and undeniable, belief in God would be universal. Remember, though, Jesus commended faith in the absence of seeing. In other words, you do not need proof to trust God.
But what of Bultmann’s contention that the Word of God is a here and now event, an encounter? For Bultmann, God’s Word was God’s Word "only in the moment in which it is spoken." Further, this Word is hidden in Scripture, thus, Scripture is not God’s Word, only the house in which the Word dwells, sometimes in a backroom into which only a few have or are granted access.
I do not intend to critique Bultmann’s works or his theology. Better minds than mine have wrestled successfully and unsuccessfully with Bultmann’s positions. I wish instead to suggest something about his spiritual struggle. He made a telling statement early in "Mythology." "For modern man, the mythological conception of the world, the conceptions of eschatology, of redeemer and of redemption, are over and done with."* Bultmann saw his task in part as finding those statements in Scripture which would not be "stumbling-blocks to modern man." Here is found the original "seeker sensitive" mentality. Cut out of Scripture what offends.
Actually, Bultmann was trying to come to terms with faith in the face of his modern man’s doubting mind. He saw modern science as having put to rest all the simple myths of earlier civilizations. If some of those pesky miracle stories and tales of eschatological redeemers could be put forgotten, all would be okay. Obviously, heaven and hell are mythological, being nothing more than childish explanations for simple minds concerning one’s state after death. Did Bultmann believe in heaven or hell? I don’t know.
Once Bultmann, though, had started weeding out the myths that were "stumbling-blocks" to his "modern" mind, he found he did not have much left to play with. Yet, even as he set aside the notion that Scripture is somehow uniquely God’s Word in written form, "myths" and all, he was forced to find a replacement. Since no one can prove God exists, Jesus died and was resurrected, and that Scripture is truly God’s Word, what is man left with? Obviously, Bultmann could not see beyond this life. So, we are left only with the moment; we are alive only now. Thus, if we are to encounter God, we must encounter him in the moment.
I wonder where God goes when he is not meeting us in the moment of time in which we exist? Is he dependent upon man’s experience of him to be real? Where is the Word, the one Isaiah declared would not pass away, nor return to God void?
Bultmann’s problem was with faith. He had become man-centered. Since he could not devise an argument for a pre-existent God, he then had to devise a God he could contain within his own mind. Based on his experience, he defined his own theology. Modern day "God is still speaking" proponents find themselves in the same bed as Bultmann. While they came to where they are from different directions, they ended up in the same place. Scripture is not enough; Scripture explains nothing. Only in our experience can we truly know God and his Word.
Believing God is eternal, and thus, that His Word is as well, requires not existential or experiential proof. All that is required is faith. The writer of Hebrews stated the case as follows. "By faith we believe that the worlds were made by the spoken word of God, resulting in seen things not being made from what is visible" (Heb. 11.3). In other words, God called into existence something from nothing, as it were. We do not try to prove creation, we believe; we trust God’s witness in His Word that such is the case. So much for the modern scientific mind.
*Rudolf Bultmann, Jesus Christ and Mythology, Prentice Hall, 1958, pp. 71 & 79.
*p. 17
Criticism aimed at Bultmann has been in some points deserved, at other points undeserved. Most upsetting for many has been his view of Scripture.
For instance, Bultmann wrote, "The fact that the word of the Scriptures is God’s Word cannot be demonstrated objectively; it is an event which happens here and now. God’s Word is hidden in the Scriptures as each action of God is hidden everywhere." Later, he stated, "The idea of the omnipresent and almighty God becomes real in my personal existence only by His Word spoken here and now. Accordingly it must be said that the Word of God is what it is only in the moment in which it is spoken. The Word of God is not a timeless statement but a concrete word addressed to men here and now. . . . It is His Word as an event, in an encounter, not as a set of ideas, . . ."*
I would agree that demonstrating objectively that Scripture is God’s Word is impossible; as with God himself, we accept both the Word and the Author of the Word on the basis of faith. Were objective proof to be found, evidence both incontrovertible and undeniable, belief in God would be universal. Remember, though, Jesus commended faith in the absence of seeing. In other words, you do not need proof to trust God.
But what of Bultmann’s contention that the Word of God is a here and now event, an encounter? For Bultmann, God’s Word was God’s Word "only in the moment in which it is spoken." Further, this Word is hidden in Scripture, thus, Scripture is not God’s Word, only the house in which the Word dwells, sometimes in a backroom into which only a few have or are granted access.
I do not intend to critique Bultmann’s works or his theology. Better minds than mine have wrestled successfully and unsuccessfully with Bultmann’s positions. I wish instead to suggest something about his spiritual struggle. He made a telling statement early in "Mythology." "For modern man, the mythological conception of the world, the conceptions of eschatology, of redeemer and of redemption, are over and done with."* Bultmann saw his task in part as finding those statements in Scripture which would not be "stumbling-blocks to modern man." Here is found the original "seeker sensitive" mentality. Cut out of Scripture what offends.
Actually, Bultmann was trying to come to terms with faith in the face of his modern man’s doubting mind. He saw modern science as having put to rest all the simple myths of earlier civilizations. If some of those pesky miracle stories and tales of eschatological redeemers could be put forgotten, all would be okay. Obviously, heaven and hell are mythological, being nothing more than childish explanations for simple minds concerning one’s state after death. Did Bultmann believe in heaven or hell? I don’t know.
Once Bultmann, though, had started weeding out the myths that were "stumbling-blocks" to his "modern" mind, he found he did not have much left to play with. Yet, even as he set aside the notion that Scripture is somehow uniquely God’s Word in written form, "myths" and all, he was forced to find a replacement. Since no one can prove God exists, Jesus died and was resurrected, and that Scripture is truly God’s Word, what is man left with? Obviously, Bultmann could not see beyond this life. So, we are left only with the moment; we are alive only now. Thus, if we are to encounter God, we must encounter him in the moment.
I wonder where God goes when he is not meeting us in the moment of time in which we exist? Is he dependent upon man’s experience of him to be real? Where is the Word, the one Isaiah declared would not pass away, nor return to God void?
Bultmann’s problem was with faith. He had become man-centered. Since he could not devise an argument for a pre-existent God, he then had to devise a God he could contain within his own mind. Based on his experience, he defined his own theology. Modern day "God is still speaking" proponents find themselves in the same bed as Bultmann. While they came to where they are from different directions, they ended up in the same place. Scripture is not enough; Scripture explains nothing. Only in our experience can we truly know God and his Word.
Believing God is eternal, and thus, that His Word is as well, requires not existential or experiential proof. All that is required is faith. The writer of Hebrews stated the case as follows. "By faith we believe that the worlds were made by the spoken word of God, resulting in seen things not being made from what is visible" (Heb. 11.3). In other words, God called into existence something from nothing, as it were. We do not try to prove creation, we believe; we trust God’s witness in His Word that such is the case. So much for the modern scientific mind.
*Rudolf Bultmann, Jesus Christ and Mythology, Prentice Hall, 1958, pp. 71 & 79.
*p. 17
Wednesday, February 21, 2007
Study 39 "Who Is Wise?" Part 10
What value does Scripture have? What should the believer expect to find in the Bible that will have practical utility for him in his daily life? Should believers fear not finding answers in Scripture for any of life’s dilemmas? Should Christians, for any reason, expect to hear God speak to them apart from Scripture?
These questions have to do with the issue of the sufficiency of Scripture. If Scripture is sufficient, we then can conclude it does have value. If Scripture is sufficient, the value of the Word also is practical. If Scripture is sufficient, then, we can conclude, it does address all of life’s issues in some manner, either directly or indirectly. If Scripture is sufficient, why would God need to speak to anyone apart from His Word?
In addressing problems of fellowship in the churches of Rome and Corinth, Paul made similar statements. To the Roman house churches, the Apostle declared, "For whatever was written in earlier times was written for our instruction, so that through perseverance and the encouragement of the Scriptures we might have hope" (Rom. 15.4 NASB) To the Corinthian congregation, he wrote, "Now these things happened to them as an example, and they were written for our instruction , upon whom the ends of the ages have come" (1 Cor. 10.11 NASB).
An interesting detail in each of the above quoted verses is that Paul referred believers in both settings to the written Word. In Rom. 15.4, Paul noted the written Word three times. He spoke of what was written beforehand (proegraphē); what was written (egraphē) for instruction; and the Scriptures (graphōn). Each of these words, by the way, comes from the Greek verb graphein, to write. In 1 Corinthians 10, "written" is the same as the second occurrence in Romans 15.
In Romans and 1 Corinthians, Paul stated that the purpose of the written account was for the instruction of believers. The word he used was didaskalian, teaching, instruction, doctrine. Interestingly, in Paul’s second letter to Timothy, he made a similar statement as is found in Romans and 1 Corinthians. "All Scripture . . . is profitable for instruction . . . so that the man of God might be thoroughly, fully, or completely qualified for every good work" (my translation). Can we, or should we, ask for more?
Now, what Paul said further to the Romans and Corinthians should be considered as well. He wrote that "whatever was previously written was written for our instruction, so that through steadfast endurance and encouragement of the Scriptures we might have hope" (my translation).
Thus, we can justifiably conclude that the virtues Paul named, steadfast endurance, encouragement, and hope are rooted in the Word. Earlier, in Rom. 5.1-5, Paul addressed steadfast endurance and hope, relating both to the trials believers face and the work of the Holy Spirit. So, we, in the tests we face in life, can find the steadfast endurance, encouragement and hope necessary for negotiating life’s difficulties in the words of Scripture and the work of the Spirit.
Likewise, to the Corinthians, Paul emphasized the role of the written word as the source of instruction for believers. He observed that a record of the experiences of the Israelites in their wilderness wanderings had been written. The account provides an example for believers of what to do and not to do. In other words, as Paul stated, Israel’s experiences, serving as an example for Christians, were written for the instruction of believers.
What is the point of that instruction? To inform believers of the tests of faith which they most assuredly will encounter. "Therefore, let the one who thinks he stands take heed that he does not fall" (1 Cor. 10.12 NASB). Paul declared that the Christian life is not a free ride, and one must be careful to not make assumptions. Believers will find their trust in God challenged at every turn.
Christians will not discover guidance, the key to endurance, a source of encouragement, or hope apart form the Word. The one who ignores Scripture, foolishly waiting for a word from God, will be disappointed. If that believer, though, will seek guidance in the Word and under the leadership of the Holy Spirit, he will be rewarded at every step with every resource he needs to overcome in life’s struggles.
By the way, have you ever wondered why Paul never made the statement one hears so many modern believers casually let fall from their lips, "God told me . . ."? The question deserves an answer.
These questions have to do with the issue of the sufficiency of Scripture. If Scripture is sufficient, we then can conclude it does have value. If Scripture is sufficient, the value of the Word also is practical. If Scripture is sufficient, then, we can conclude, it does address all of life’s issues in some manner, either directly or indirectly. If Scripture is sufficient, why would God need to speak to anyone apart from His Word?
In addressing problems of fellowship in the churches of Rome and Corinth, Paul made similar statements. To the Roman house churches, the Apostle declared, "For whatever was written in earlier times was written for our instruction, so that through perseverance and the encouragement of the Scriptures we might have hope" (Rom. 15.4 NASB) To the Corinthian congregation, he wrote, "Now these things happened to them as an example, and they were written for our instruction , upon whom the ends of the ages have come" (1 Cor. 10.11 NASB).
An interesting detail in each of the above quoted verses is that Paul referred believers in both settings to the written Word. In Rom. 15.4, Paul noted the written Word three times. He spoke of what was written beforehand (proegraphē); what was written (egraphē) for instruction; and the Scriptures (graphōn). Each of these words, by the way, comes from the Greek verb graphein, to write. In 1 Corinthians 10, "written" is the same as the second occurrence in Romans 15.
In Romans and 1 Corinthians, Paul stated that the purpose of the written account was for the instruction of believers. The word he used was didaskalian, teaching, instruction, doctrine. Interestingly, in Paul’s second letter to Timothy, he made a similar statement as is found in Romans and 1 Corinthians. "All Scripture . . . is profitable for instruction . . . so that the man of God might be thoroughly, fully, or completely qualified for every good work" (my translation). Can we, or should we, ask for more?
Now, what Paul said further to the Romans and Corinthians should be considered as well. He wrote that "whatever was previously written was written for our instruction, so that through steadfast endurance and encouragement of the Scriptures we might have hope" (my translation).
Thus, we can justifiably conclude that the virtues Paul named, steadfast endurance, encouragement, and hope are rooted in the Word. Earlier, in Rom. 5.1-5, Paul addressed steadfast endurance and hope, relating both to the trials believers face and the work of the Holy Spirit. So, we, in the tests we face in life, can find the steadfast endurance, encouragement and hope necessary for negotiating life’s difficulties in the words of Scripture and the work of the Spirit.
Likewise, to the Corinthians, Paul emphasized the role of the written word as the source of instruction for believers. He observed that a record of the experiences of the Israelites in their wilderness wanderings had been written. The account provides an example for believers of what to do and not to do. In other words, as Paul stated, Israel’s experiences, serving as an example for Christians, were written for the instruction of believers.
What is the point of that instruction? To inform believers of the tests of faith which they most assuredly will encounter. "Therefore, let the one who thinks he stands take heed that he does not fall" (1 Cor. 10.12 NASB). Paul declared that the Christian life is not a free ride, and one must be careful to not make assumptions. Believers will find their trust in God challenged at every turn.
Christians will not discover guidance, the key to endurance, a source of encouragement, or hope apart form the Word. The one who ignores Scripture, foolishly waiting for a word from God, will be disappointed. If that believer, though, will seek guidance in the Word and under the leadership of the Holy Spirit, he will be rewarded at every step with every resource he needs to overcome in life’s struggles.
By the way, have you ever wondered why Paul never made the statement one hears so many modern believers casually let fall from their lips, "God told me . . ."? The question deserves an answer.
Tuesday, December 12, 2006
Study 36 “Who Is Wise?” Part 7
Scripture is a rule unto itself, a standard within a standard. Neither personal experience nor church tradition are formative for our understanding or belief system. Scripture stands as the final arbiter in the determination of the validity of individual or corporate experience.
Apart from this essential truth of the independence of Scripture, we would face doctrinal chaos. In fact, our modern Christian doctrinal landscape is littered with the trash of doctrinal confusion. When Scripture as normative ceases to be the sole factor in the determination of doctrine, a theological mess ensues.
The Truth of Scripture is not truth because we recognize it as such. The Truth of Scripture does not come into being only in the existential moment. The Truth of Scripture is not rooted in human existence or awareness. The Truth of Scripture is rooted and exists in the Person of God, and in him alone.
Thus, we must understand the complete independence of Scripture from human existence. Scripture defines us, we do not define the Word. Consensus did not deliver the Canon. The controlling Spirit did. God has never been content to rely on man as his hope for making himself and his plan known. So, human experience is not the ground of revealed Truth. Revealed Truth broke through human experience under the guiding hand of God’s Spirit.
Yet, God chose to reveal himself through the human race. He did so by using men who were free moral agents as his spokesmen. In that fact we can see the miraculous nature of inspiration. Without overriding man’s free will, God revealed himself through the inspired writers in a unique way. He led those biblical authors to an understanding and insight they could not have achieved apart from God’s intervention in their lives (cf. Matt. 16.17).
Further, without those men ever realizing the full scope of what they were doing, each of the documents that comprise Scripture was written, preserved, and finally compiled in the Canon. What we have now we call the "Holy Bible." Paul’s words were "sacred writings" (2 Tim. 3.15). Fundamental to this concept of Holy Bible or Sacred Writings is divine inspiration. Scripture is not sacred because any assembly or council declared them to be so; Scripture is sacred and holy because it is "God-breathed."
Again, the sacredness of Scripture, the uniqueness of its Truth, is such as a result of God’s direct intervention through inspiration. Remember, God put "his words" into Isaiah’s mouth (Isa. 59.21). Because what Isaiah received was the "word of the Lord," the "words" out of his mouth were reliable and authoritative for Israel’s experience; they would accomplish their purpose; they would not pass away.
The Word came to Isaiah, not from or out of Isaiah. He delivered what he was given; he was doing far more than simply sharing his thoughts. A central message in Isaiah is that the words of God given to Isaiah were credible, because God himself, who had spoken the words to Isaiah, was himself believable.
Upon that foundation, God’s believability, his reliability, the Book of Isaiah and the whole of Scripture stands. Could Israel believe, while in exile, that God would deliver them as he had promised beforehand? For believers today, the question looms no less significantly in our lives. How much credibility does God have? Can we, yea, will we rely totally upon the Word of God?
The issue we all face is what must be done about Scripture. Do we believe it? Are we willing to stake our very existences upon its Truth? Do we find understanding in the Word for who we are and what we should do? Or, do we seek to define Truth by what we experience and see? Such is the test of our time.
Apart from this essential truth of the independence of Scripture, we would face doctrinal chaos. In fact, our modern Christian doctrinal landscape is littered with the trash of doctrinal confusion. When Scripture as normative ceases to be the sole factor in the determination of doctrine, a theological mess ensues.
The Truth of Scripture is not truth because we recognize it as such. The Truth of Scripture does not come into being only in the existential moment. The Truth of Scripture is not rooted in human existence or awareness. The Truth of Scripture is rooted and exists in the Person of God, and in him alone.
Thus, we must understand the complete independence of Scripture from human existence. Scripture defines us, we do not define the Word. Consensus did not deliver the Canon. The controlling Spirit did. God has never been content to rely on man as his hope for making himself and his plan known. So, human experience is not the ground of revealed Truth. Revealed Truth broke through human experience under the guiding hand of God’s Spirit.
Yet, God chose to reveal himself through the human race. He did so by using men who were free moral agents as his spokesmen. In that fact we can see the miraculous nature of inspiration. Without overriding man’s free will, God revealed himself through the inspired writers in a unique way. He led those biblical authors to an understanding and insight they could not have achieved apart from God’s intervention in their lives (cf. Matt. 16.17).
Further, without those men ever realizing the full scope of what they were doing, each of the documents that comprise Scripture was written, preserved, and finally compiled in the Canon. What we have now we call the "Holy Bible." Paul’s words were "sacred writings" (2 Tim. 3.15). Fundamental to this concept of Holy Bible or Sacred Writings is divine inspiration. Scripture is not sacred because any assembly or council declared them to be so; Scripture is sacred and holy because it is "God-breathed."
Again, the sacredness of Scripture, the uniqueness of its Truth, is such as a result of God’s direct intervention through inspiration. Remember, God put "his words" into Isaiah’s mouth (Isa. 59.21). Because what Isaiah received was the "word of the Lord," the "words" out of his mouth were reliable and authoritative for Israel’s experience; they would accomplish their purpose; they would not pass away.
The Word came to Isaiah, not from or out of Isaiah. He delivered what he was given; he was doing far more than simply sharing his thoughts. A central message in Isaiah is that the words of God given to Isaiah were credible, because God himself, who had spoken the words to Isaiah, was himself believable.
Upon that foundation, God’s believability, his reliability, the Book of Isaiah and the whole of Scripture stands. Could Israel believe, while in exile, that God would deliver them as he had promised beforehand? For believers today, the question looms no less significantly in our lives. How much credibility does God have? Can we, yea, will we rely totally upon the Word of God?
The issue we all face is what must be done about Scripture. Do we believe it? Are we willing to stake our very existences upon its Truth? Do we find understanding in the Word for who we are and what we should do? Or, do we seek to define Truth by what we experience and see? Such is the test of our time.
Study 35 “Who Is Wise?” Part 6
Years ago, a young man I had known in high school telephoned one day. He told me he had sensed a call from God to vocational Christian ministry and wondered if I would let him preach in my church. To put me at ease, supposedly, he assured me "I don’t preach doctrine. I just preach Jesus."
I was aware then of what is etched now even more keenly on my heart: to preach Jesus is to preach doctrine. I have learned that not every "Christian" "believes in Jesus" as I do, which I hope is in a manner consistent with Scripture.
Early Christianity had to fight for its very life against what has come to be termed as Gnosticism. The heart of Gnosticism was a radical redefinition of Jesus. Men like Cerinthus and Valentinus took the Church’s teaching about Jesus and sought to make him into something far different from and far less than the Incarnate Word really was. Ultimately, the church rejected the views of this heretical movement.
Doctrine is not, as we can see, a bad thing. We Baptists have certain doctrinal distinctives that characterize our life and practice. Our self-understanding as a denomination and as individual believers is formed upon a biblical foundation articulated from a Baptist perspective.
Paul commended Scripture to Timothy as being "profitable for doctrine" (2 Tim. 3.16). Now, let us understand what doctrine is. The Greek word translated doctrine is didaskalia, a noun based on the Greek verb didaskō, meaning "to teach." So, didaskalia means "teaching," and also, "what is taught." Therefore, didaskalia encompasses both the idea of the teaching event and the content of teaching.
Paul told Timothy inspired Scripture is "profitable" as a source and foundation for Christian instruction. One teaches upon the authority of the Word and one teaches the Word. The "all Scripture is inspired" statement delineates clearly the boundaries for profitable doctrine. We need look no further than the Bible for our source of truth or wisdom.
What we must reaffirm at this point is the scope of "all Scripture." Are we to restrict ourselves to the Hebrew Scriptures for our doctrine as Paul did? Surely not. The early church realized that not only was the Hebrew Bible inspired, but certain writings from the first century, which had the mark of Apostolic authority, were binding for believers as well. Upon that basis, the NT Canon was developed.
Consequently, believers have at their disposal both Old and New Testaments, each co-equal with the other; each equally inspired; each equally authoritative; each equally beneficial for doctrine. The OT and the NT together constitute the revealed Truth of God. The OT was not replaced by the NT. They complement and augment one another. They are together the sufficient Word of God.
One must be warned, though, that no believer is free to randomly and indiscriminately "interpret" Scripture. While we Baptists have our doctrinal distinctives, we do not depart from the traditional core beliefs of historic Christianity. At the same time, we understand those central doctrines from the Baptist perspective.
We, as do all Christians, accept the admonition to be baptized. We, though, approve only of immersion as the biblically acceptable mode. Our form of church government is congregational, not episcopal (bishops) or presbyterian (elders), although all have biblical support as forms of ecclesiastical governance. We have a de-centralized view of denomination life: authority flows from the local congregation to the denomination, not the opposite.
We also see something unique and singular in Scripture. In God’s Word, we find our justification for belief and practice.
I was aware then of what is etched now even more keenly on my heart: to preach Jesus is to preach doctrine. I have learned that not every "Christian" "believes in Jesus" as I do, which I hope is in a manner consistent with Scripture.
Early Christianity had to fight for its very life against what has come to be termed as Gnosticism. The heart of Gnosticism was a radical redefinition of Jesus. Men like Cerinthus and Valentinus took the Church’s teaching about Jesus and sought to make him into something far different from and far less than the Incarnate Word really was. Ultimately, the church rejected the views of this heretical movement.
Doctrine is not, as we can see, a bad thing. We Baptists have certain doctrinal distinctives that characterize our life and practice. Our self-understanding as a denomination and as individual believers is formed upon a biblical foundation articulated from a Baptist perspective.
Paul commended Scripture to Timothy as being "profitable for doctrine" (2 Tim. 3.16). Now, let us understand what doctrine is. The Greek word translated doctrine is didaskalia, a noun based on the Greek verb didaskō, meaning "to teach." So, didaskalia means "teaching," and also, "what is taught." Therefore, didaskalia encompasses both the idea of the teaching event and the content of teaching.
Paul told Timothy inspired Scripture is "profitable" as a source and foundation for Christian instruction. One teaches upon the authority of the Word and one teaches the Word. The "all Scripture is inspired" statement delineates clearly the boundaries for profitable doctrine. We need look no further than the Bible for our source of truth or wisdom.
What we must reaffirm at this point is the scope of "all Scripture." Are we to restrict ourselves to the Hebrew Scriptures for our doctrine as Paul did? Surely not. The early church realized that not only was the Hebrew Bible inspired, but certain writings from the first century, which had the mark of Apostolic authority, were binding for believers as well. Upon that basis, the NT Canon was developed.
Consequently, believers have at their disposal both Old and New Testaments, each co-equal with the other; each equally inspired; each equally authoritative; each equally beneficial for doctrine. The OT and the NT together constitute the revealed Truth of God. The OT was not replaced by the NT. They complement and augment one another. They are together the sufficient Word of God.
One must be warned, though, that no believer is free to randomly and indiscriminately "interpret" Scripture. While we Baptists have our doctrinal distinctives, we do not depart from the traditional core beliefs of historic Christianity. At the same time, we understand those central doctrines from the Baptist perspective.
We, as do all Christians, accept the admonition to be baptized. We, though, approve only of immersion as the biblically acceptable mode. Our form of church government is congregational, not episcopal (bishops) or presbyterian (elders), although all have biblical support as forms of ecclesiastical governance. We have a de-centralized view of denomination life: authority flows from the local congregation to the denomination, not the opposite.
We also see something unique and singular in Scripture. In God’s Word, we find our justification for belief and practice.
Wednesday, November 29, 2006
Study 34 “Who Is Wise?” Part 5
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."
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."
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.
Thursday, September 14, 2006
Study 26 “The Mystery of God” Part 1
Psalm 11.1-7
I came of age at the end of the age of mystery. As a child, I heard the stories my Dad and his generation told about mysterious events they had experienced in their youth. In the days before space travel, computers, the Internet, and the Information Age, some things dwelt in the realm of mystery. No longer!
Science has destroyed all the mystery of life. Everything has been reduced to the sum of biological or physical processes. Now, we have a factual explanation for all of the seemingly unexplainable, anomalous happenings we witness. Only the uncivilized and uneducated look at nature as the realm of mystery. Even God has been explained as a function of human genes. The Lord and all we think we know of him are nothing but a biological urge.
When the original "King Kong" and "Tarzan" movies were made, many believed in the possibility of a South Seas island where gigantic behemoths dwelt. An ape-man who was Lord of the Jungle was for many not myth, but a matter of reality. The radio broadcast of H. G. Wells "War of the Worlds" caused widespread panic in America. My Dad told the story of some country cousins who, when they first saw the contrails of high-flying B-17 bombers, thought the Second Return of Jesus was happening. In a state of panic, they raced into town as fast as their mule and wagon would carry them. Today, we do not even pause any longer to watch the Space Shuttle lift off.
So, has life been swept clean of myth and mystery by the broom of science? Are we all so scientifically astute that we are embarrassed to speak of a God who dwells in the heavens? Indeed, has the mystery of God become so absurdly simplistic to our cosmopolitan minds that we no longer are comfortable with such concepts? Are we so comfortable with our down-to-earth, guy-next-door kind God, that we demand to worship in a kind of "homey family-room" and not the majestic Temple of God?
The Psalms have the capacity to restore a sense of divine wonder. "The Lord is in his holy Temple! The Lord’s Throne is in Heaven!" One form of the Hebrew word for throne is used to describe the full-moon. I remember as a child seeing the rising of the full moon in the summer. With the right atmospheric conditions (which I did not know about then and do not understand now), the moon would appear on the horizon almost as large as the earth itself. Such is the beauty and majesty of the Lord’s throne.
Isaiah, in his vision in the Temple (Isa. 6), saw "the Lord sitting upon his throne, high and lifted up." The scene in the heavenly Temple, as the prophet described it, was detailed in terms of otherworldly mystery. Fiery beings (seraphim means being of fire) floated eerily around the throne of God. As they soared through heaven’s atomosphere, they sang out to one another, "Holy, Holy, Holy is the Lord of hosts! The earth is filled with his glory!"
Heaven and earth are full of God’s presence. Modern astronomers can give clear, concise, scientific explanations for the atomic storms that produce the sun’s heat, light, and energy. Yet, we as believers know that the sun burns and glows only because God exists. The solar firestorms will one day cease and the glory of the Lord will light the universe (Rev. 21.23). What a great mystery!
The whole of Psalm 11 revolves around verse 4: "The Lord is in his holy Temple, the Lord’s throne is in heaven. For David, the ultimate reality was not the earth upon which he lived, but the eternal reality of heaven itself. So, when David was threatened, he flew not as a bird to the hills, but in confidence to the throne room of heaven. Explain that with scientific data.
I came of age at the end of the age of mystery. As a child, I heard the stories my Dad and his generation told about mysterious events they had experienced in their youth. In the days before space travel, computers, the Internet, and the Information Age, some things dwelt in the realm of mystery. No longer!
Science has destroyed all the mystery of life. Everything has been reduced to the sum of biological or physical processes. Now, we have a factual explanation for all of the seemingly unexplainable, anomalous happenings we witness. Only the uncivilized and uneducated look at nature as the realm of mystery. Even God has been explained as a function of human genes. The Lord and all we think we know of him are nothing but a biological urge.
When the original "King Kong" and "Tarzan" movies were made, many believed in the possibility of a South Seas island where gigantic behemoths dwelt. An ape-man who was Lord of the Jungle was for many not myth, but a matter of reality. The radio broadcast of H. G. Wells "War of the Worlds" caused widespread panic in America. My Dad told the story of some country cousins who, when they first saw the contrails of high-flying B-17 bombers, thought the Second Return of Jesus was happening. In a state of panic, they raced into town as fast as their mule and wagon would carry them. Today, we do not even pause any longer to watch the Space Shuttle lift off.
So, has life been swept clean of myth and mystery by the broom of science? Are we all so scientifically astute that we are embarrassed to speak of a God who dwells in the heavens? Indeed, has the mystery of God become so absurdly simplistic to our cosmopolitan minds that we no longer are comfortable with such concepts? Are we so comfortable with our down-to-earth, guy-next-door kind God, that we demand to worship in a kind of "homey family-room" and not the majestic Temple of God?
The Psalms have the capacity to restore a sense of divine wonder. "The Lord is in his holy Temple! The Lord’s Throne is in Heaven!" One form of the Hebrew word for throne is used to describe the full-moon. I remember as a child seeing the rising of the full moon in the summer. With the right atmospheric conditions (which I did not know about then and do not understand now), the moon would appear on the horizon almost as large as the earth itself. Such is the beauty and majesty of the Lord’s throne.
Isaiah, in his vision in the Temple (Isa. 6), saw "the Lord sitting upon his throne, high and lifted up." The scene in the heavenly Temple, as the prophet described it, was detailed in terms of otherworldly mystery. Fiery beings (seraphim means being of fire) floated eerily around the throne of God. As they soared through heaven’s atomosphere, they sang out to one another, "Holy, Holy, Holy is the Lord of hosts! The earth is filled with his glory!"
Heaven and earth are full of God’s presence. Modern astronomers can give clear, concise, scientific explanations for the atomic storms that produce the sun’s heat, light, and energy. Yet, we as believers know that the sun burns and glows only because God exists. The solar firestorms will one day cease and the glory of the Lord will light the universe (Rev. 21.23). What a great mystery!
The whole of Psalm 11 revolves around verse 4: "The Lord is in his holy Temple, the Lord’s throne is in heaven. For David, the ultimate reality was not the earth upon which he lived, but the eternal reality of heaven itself. So, when David was threatened, he flew not as a bird to the hills, but in confidence to the throne room of heaven. Explain that with scientific data.
Tuesday, September 05, 2006
Study 25 “Of Justice and Mercy” Part 3
Psalm 9. 3-10
David’s view of judgment as an event that happens within time must be fully understood. The issue of eternal judgment is not a idea that should weigh as heavily upon us as God’s judgment of us in time. Peter declared, "For it is time for judgment to begin with the household of God." If the time for judgment in Peter’s day was the present moment, how much more is "now" the time of judgment for believers in our day.
What is judgment? Let’s dispense with the views of harsh, cold, cruel rulings and find a more realistic definition in Scripture. We begin with the Parable of the Stewards in Matthew 25.14-30. Briefly, the story is about three slaves who were given control of differing degrees of their master’s property. Two of the slaves showed themselves to be trustworthy; they invested their master’s wealth, made a profit for him, and were rewarded for their good stewardship. One slave proved to be untrustworthy. Out of fear, he hoarded what his master had entrusted to him. He made no profit, was declared to be undependable, and lost everything, including his privileged position. What can be learned about judgment from this story?
First of all, with the Master’s return came a time of accounting. Each person had to give a detailed report of how he had managed his master’s resources. Each had to relate what he had accomplished, not what the other slaves had done. Each had to be truthful because the master was demanding that his goods be returned. So, each slave, in giving back to the master what was rightfully his, had to account for his own stewardship. As the slaves gave an account, both motives and actions were related.
Second, with the accounting came accountability. Each slave had to tell what he had done and why. Each had to take responsibility for what he had done or not done. Two slaves knew what their master was like, what his motives and practices were. The master was the model for their actions. Since the master was a good business man, he expected those to whom he had entrusted his goods to act as he had acted. So, the first two slaves proudly declared, "See, we have made money for you!" The third slave, knowing as the other two the business practices of his master, was afraid to act. So, he made excuses. He tried to shift the blame for his failure onto his master. "Since you are a hard man, I was afraid to try, I was afraid to fail. If you were a little more lenient, I would have tried harder," he might as well have said. Nonetheless, in the end, he was held accountable.
Third, judgment is a time of re-ordering. Each of the two faithful slaves came away from the time of accounting with greater wealth and greater responsibility. To the one who had been given the most and who had made a 100% profit, the master gave what the third slave was afraid to invest. To the one who feared failure, all was lost. He was sent into the darkness outside, the place of regret and remorse.
Remember that the three characters in this story were all slaves, servants of the master. Because of their continued responsible behavior, they had earned higher and higher positions. With success, came success. With failure came loss. Yet the loss was not permanent.
Judgment is also a time of redemption. The slave who was cast outside was still a slave. This parable is not about eternal judgment and damnation. This parable is about stewardship and accountability. Good and faithful stewards are rewarded and promoted. Unfaithful stewards lose. Yet, God is concerned that his servants learn. So, the unfaithful steward, facing up to his own poor behavior, could learn to do better. He would be given a chance to try again.
Sometimes, judgment is not final. At other times, judgment is a "trial by fire." But, the fire is intended to purify and purge, not to destroy and demoralize.
David’s view of judgment as an event that happens within time must be fully understood. The issue of eternal judgment is not a idea that should weigh as heavily upon us as God’s judgment of us in time. Peter declared, "For it is time for judgment to begin with the household of God." If the time for judgment in Peter’s day was the present moment, how much more is "now" the time of judgment for believers in our day.
What is judgment? Let’s dispense with the views of harsh, cold, cruel rulings and find a more realistic definition in Scripture. We begin with the Parable of the Stewards in Matthew 25.14-30. Briefly, the story is about three slaves who were given control of differing degrees of their master’s property. Two of the slaves showed themselves to be trustworthy; they invested their master’s wealth, made a profit for him, and were rewarded for their good stewardship. One slave proved to be untrustworthy. Out of fear, he hoarded what his master had entrusted to him. He made no profit, was declared to be undependable, and lost everything, including his privileged position. What can be learned about judgment from this story?
First of all, with the Master’s return came a time of accounting. Each person had to give a detailed report of how he had managed his master’s resources. Each had to relate what he had accomplished, not what the other slaves had done. Each had to be truthful because the master was demanding that his goods be returned. So, each slave, in giving back to the master what was rightfully his, had to account for his own stewardship. As the slaves gave an account, both motives and actions were related.
Second, with the accounting came accountability. Each slave had to tell what he had done and why. Each had to take responsibility for what he had done or not done. Two slaves knew what their master was like, what his motives and practices were. The master was the model for their actions. Since the master was a good business man, he expected those to whom he had entrusted his goods to act as he had acted. So, the first two slaves proudly declared, "See, we have made money for you!" The third slave, knowing as the other two the business practices of his master, was afraid to act. So, he made excuses. He tried to shift the blame for his failure onto his master. "Since you are a hard man, I was afraid to try, I was afraid to fail. If you were a little more lenient, I would have tried harder," he might as well have said. Nonetheless, in the end, he was held accountable.
Third, judgment is a time of re-ordering. Each of the two faithful slaves came away from the time of accounting with greater wealth and greater responsibility. To the one who had been given the most and who had made a 100% profit, the master gave what the third slave was afraid to invest. To the one who feared failure, all was lost. He was sent into the darkness outside, the place of regret and remorse.
Remember that the three characters in this story were all slaves, servants of the master. Because of their continued responsible behavior, they had earned higher and higher positions. With success, came success. With failure came loss. Yet the loss was not permanent.
Judgment is also a time of redemption. The slave who was cast outside was still a slave. This parable is not about eternal judgment and damnation. This parable is about stewardship and accountability. Good and faithful stewards are rewarded and promoted. Unfaithful stewards lose. Yet, God is concerned that his servants learn. So, the unfaithful steward, facing up to his own poor behavior, could learn to do better. He would be given a chance to try again.
Sometimes, judgment is not final. At other times, judgment is a "trial by fire." But, the fire is intended to purify and purge, not to destroy and demoralize.
Study 24 “Of Justice and Mercy” Part 2
Psalm 9. 3-10
The concept of God’s judgment is often viewed in terms of the end of time. God will judge everyone at the end of days, we say. Yet, when we consider the statements of Scripture, a different picture emerges. God has judged, is judging, and will judge all within the limits of time. What do I mean?
David declared that God had sat judging: past tense. God had rebuked the nations, destroyed the wicked, blotted out their name, brought their end to pass, uprooted their cities, and cause their names to disappear from memory. David spoke of what God had already done.
Not only had the Lord judged the nations and persons, he had judged in favor of the righteous. David’s "just cause" had been maintained by God. Literally, the statement in verse 4 is that God had "done justice" for David. The Lord had ruled according to the facts and had upheld David as the innocent party.
The Lord "has established His throne for judgment." The throne is the point from which God’s sovereign rule and righteous judgment emanate. He firmly founded his throne for those purposes. Thus, David concluded, God "will judge the world in righteousness; He will execute judgment for the peoples with equity." Before God’s throne, any and all can expect a decision that is righteous and just.
For David, the righteous rule of God meant that at God’s throne, the guiltless would find "a stronghold in times of trouble." David knew not a God who was cold and dispassionate: he knew the God of mercy and comfort. Did David see himself as a perfect man? Far from it! David knew his own sinfulness and all his ethical imperfections. What he also understood was that when he was falsely accused, he would find justice in God’s courtroom.
When David’s enemies charged him with scurrilous crimes, they thought the final determination of justice would be found in the court of public opinion. Yet, the truth David knew and his enemies ignored was that any charge against God’s elect would be adjudicated in the heavenly courtroom. In the final accounting, God would rule against those who made false charges. The innocent man would find mercy and justice before God.
What David found in God, and what any believer can discover, is that in times of oppression and trouble, God is a stronghold, a place of safety. Anytime a person is falsely accused and is attacked by any enemy, he has a sense of being crushed. Oppression means to be crushed; trouble means to be in distress. We cannot understand why anyone would wish to charge us with things we and they know are untrue. How do we defend ourselves in such times?
We retreat to God; we go to the one whose judgments are merciful as well as just. God does not listen to the baseless charges of the enemy; he knows the truth about us. So, when we are under assault, we must rely upon the God who knows the truth. In the end, he will "maintain our just cause," he will do justice for us.
David made an incredible claim in verse 10: "And those who know Your name will put their trust in You, For You, O LORD, have not forsaken those who seek You." What do those who trust God know? They know the Lord’s name, his true character. Those who rely upon the Lord know he is trustworthy; they know he is merciful; they know he is the righteous judge who always judges righteously.
The concept of God’s judgment is often viewed in terms of the end of time. God will judge everyone at the end of days, we say. Yet, when we consider the statements of Scripture, a different picture emerges. God has judged, is judging, and will judge all within the limits of time. What do I mean?
David declared that God had sat judging: past tense. God had rebuked the nations, destroyed the wicked, blotted out their name, brought their end to pass, uprooted their cities, and cause their names to disappear from memory. David spoke of what God had already done.
Not only had the Lord judged the nations and persons, he had judged in favor of the righteous. David’s "just cause" had been maintained by God. Literally, the statement in verse 4 is that God had "done justice" for David. The Lord had ruled according to the facts and had upheld David as the innocent party.
The Lord "has established His throne for judgment." The throne is the point from which God’s sovereign rule and righteous judgment emanate. He firmly founded his throne for those purposes. Thus, David concluded, God "will judge the world in righteousness; He will execute judgment for the peoples with equity." Before God’s throne, any and all can expect a decision that is righteous and just.
For David, the righteous rule of God meant that at God’s throne, the guiltless would find "a stronghold in times of trouble." David knew not a God who was cold and dispassionate: he knew the God of mercy and comfort. Did David see himself as a perfect man? Far from it! David knew his own sinfulness and all his ethical imperfections. What he also understood was that when he was falsely accused, he would find justice in God’s courtroom.
When David’s enemies charged him with scurrilous crimes, they thought the final determination of justice would be found in the court of public opinion. Yet, the truth David knew and his enemies ignored was that any charge against God’s elect would be adjudicated in the heavenly courtroom. In the final accounting, God would rule against those who made false charges. The innocent man would find mercy and justice before God.
What David found in God, and what any believer can discover, is that in times of oppression and trouble, God is a stronghold, a place of safety. Anytime a person is falsely accused and is attacked by any enemy, he has a sense of being crushed. Oppression means to be crushed; trouble means to be in distress. We cannot understand why anyone would wish to charge us with things we and they know are untrue. How do we defend ourselves in such times?
We retreat to God; we go to the one whose judgments are merciful as well as just. God does not listen to the baseless charges of the enemy; he knows the truth about us. So, when we are under assault, we must rely upon the God who knows the truth. In the end, he will "maintain our just cause," he will do justice for us.
David made an incredible claim in verse 10: "And those who know Your name will put their trust in You, For You, O LORD, have not forsaken those who seek You." What do those who trust God know? They know the Lord’s name, his true character. Those who rely upon the Lord know he is trustworthy; they know he is merciful; they know he is the righteous judge who always judges righteously.
Study 23 "Of Justice and Mercy" Part 1
Psalm 9. 3-10
Many times, the presentation of God in the OT is misunderstood. Typically, the Lord is viewed as the God of Judgment, meaning he is cold, cruel, and uncaring. Only a partial reading of the OT presentation of God could result in such a distorted understanding of God.
Psalm 9 presents God as sitting upon his throne judging the nations. Now, we cannot ignore God as judge. The world and all that is in it is his. He created the universe for his own purposes, so, he has both the right and the authority to judge. God is unwilling to allow individuals and nations to act in ways that are inconsistent with his plan. He has established laws for the governance of this world and he expects those laws to be honored.
What kind of judge is God? Is he cold and cruel? Is he unfair or unjust? Does he care more for the legal standard he has established than for those who are required to live under that standard. How does God judge?
We must not forget that every judgment has a precedent. God judges because of an infraction, because his law is broken. God does not call the ignorant or the innocent into account. Only those who have willfully committed a crime must appear before the Judge of the Universe.
How did David describe God as judge? "You have sat upon the throne judging righteously." Actually, the text can be read to say that God sits "as a righteous judge." God is not unfair, unjust, or unrighteous.
What is the significance of the word "righteous"? To be righteous is to be innocent of either wrong motives or wrong actions. The Hebrew word tsedeq, translated righteous, means to conform to an ethical or moral standard. In order to qualify as judge, God, then, must conform to his own ethical demands. He cannot compromise even the most minor point of his law. Otherwise, he would be an unjust judge.
As a judge, God sits on his throne as a ruler, the head of government. He rules the universe, the heavens and the earth. The kingdom is his. Thus, he adjudicates all matters of controversy involving those who live in his kingdom. Even Satan, whom Paul described as the ruler of this age, is accountable to God. When God makes a decision, he enforces that decision. Plea bargains and commuted sentences are not a part of his justice system.
Further, in his kingdom, God is aware of all that transpires. Nothing escapes his sight. He does not execute judgment based upon hearsay or circumstantial evidence. All the facts are known to him: who acted, why they acted as they did, and what they did are all know to him. To rule in a controversy upon any basis other than the absolute truth would make God’s judgments unjust. Thus, his rulings would be illegitimate and null.
So, God as judge means he is the divine, omnipotent, just, and righteous ruler. When God tries a case, whether involving a nation or an individual, his justice is both just and righteous. Any charge of cruel, cold, uncaring actions on God’s part is baseless. To call God unfair or unjust is a claim without foundation. We might not know all the facts, but God does. Our inability to know all things does not mean we are correct in viewing God as unjust and merciless. God is the righteous judge; he always judges righteously, with justice, and with equity.
Many times, the presentation of God in the OT is misunderstood. Typically, the Lord is viewed as the God of Judgment, meaning he is cold, cruel, and uncaring. Only a partial reading of the OT presentation of God could result in such a distorted understanding of God.
Psalm 9 presents God as sitting upon his throne judging the nations. Now, we cannot ignore God as judge. The world and all that is in it is his. He created the universe for his own purposes, so, he has both the right and the authority to judge. God is unwilling to allow individuals and nations to act in ways that are inconsistent with his plan. He has established laws for the governance of this world and he expects those laws to be honored.
What kind of judge is God? Is he cold and cruel? Is he unfair or unjust? Does he care more for the legal standard he has established than for those who are required to live under that standard. How does God judge?
We must not forget that every judgment has a precedent. God judges because of an infraction, because his law is broken. God does not call the ignorant or the innocent into account. Only those who have willfully committed a crime must appear before the Judge of the Universe.
How did David describe God as judge? "You have sat upon the throne judging righteously." Actually, the text can be read to say that God sits "as a righteous judge." God is not unfair, unjust, or unrighteous.
What is the significance of the word "righteous"? To be righteous is to be innocent of either wrong motives or wrong actions. The Hebrew word tsedeq, translated righteous, means to conform to an ethical or moral standard. In order to qualify as judge, God, then, must conform to his own ethical demands. He cannot compromise even the most minor point of his law. Otherwise, he would be an unjust judge.
As a judge, God sits on his throne as a ruler, the head of government. He rules the universe, the heavens and the earth. The kingdom is his. Thus, he adjudicates all matters of controversy involving those who live in his kingdom. Even Satan, whom Paul described as the ruler of this age, is accountable to God. When God makes a decision, he enforces that decision. Plea bargains and commuted sentences are not a part of his justice system.
Further, in his kingdom, God is aware of all that transpires. Nothing escapes his sight. He does not execute judgment based upon hearsay or circumstantial evidence. All the facts are known to him: who acted, why they acted as they did, and what they did are all know to him. To rule in a controversy upon any basis other than the absolute truth would make God’s judgments unjust. Thus, his rulings would be illegitimate and null.
So, God as judge means he is the divine, omnipotent, just, and righteous ruler. When God tries a case, whether involving a nation or an individual, his justice is both just and righteous. Any charge of cruel, cold, uncaring actions on God’s part is baseless. To call God unfair or unjust is a claim without foundation. We might not know all the facts, but God does. Our inability to know all things does not mean we are correct in viewing God as unjust and merciless. God is the righteous judge; he always judges righteously, with justice, and with equity.
Friday, August 25, 2006
Study 21 "Praise to Yahweh" Part 2
Psalm 9.1-2
Worship is like love: if we are concerned mainly with our own sensual experience of either, we have made them both self-seeking. Why do we worship? How do we love? How do we know we have done either? Must we have an emotional response in worship or love in order to know our experience in either arena is legitimate?
Many pastors and counselors have sat with a husband or wife who have, with grief and guilt, confessed to not loving their spouse any longer. When questioned about the meaning of such an admission, most answer that they do not "feel" for the other person what they once did. Therein lies the confusion. Feeling has been equated with love. Feeling is not love; feeling results from love. Indeed, the great mistake many make is to root their love for another solely on the basis of emotion.
A question that should be asked of those who declare they no longer feel for another what they once did. If we require a feeling in order to love, then who is love all about? If a feeling is absent, then I have declared that I am the focus of my love, not the person whom I am supposed to love. If I do not feel, then I am mourning the loss of my feeling; thus, love of that sort is self-centered.
If I am able to love solely because I feel something, then I have no concern for the person I am supposed to love. Their needs are meaningless to me; only my emotional need matters. Such a view totally distorts the biblical definition of love. First Corinthians 13 includes no sensual terms at all. Every defining word is cast in terms of commitment and loyalty. When I marry a couple, I challenge them in the following way. I ask each if they will take the other to "to have and to hold from this day forward, in sickness and in health, in poverty or in wealth; to love and to cherish so long as we both shall live. To this I pledge to you my faith." I have never, nor will I ever, ask anyone to base their marriage commitment on something as foolish as "as long as I love," or "as long as I feel love." Paul declared that "love never fails."
We have done the same injustice to worship. If I have been told once, I have been told hundreds of times by so many that worship was boring and they had not been fed. If people stopped long enough to consider the logic of such statements, they would slink away in shame. No one can make worship boring for a believer other than the individual himself. Now, a congregation’s worship may not be inspiring and may be bland, but I control my own enthusiasm. If I have been experiencing the works of God in my life, no one will be able to hinder my joy and gladness as I worship.
Seemingly, those who find worship boring are those who have idea what being a Christian means. Paul told the Philippians, "He who began a good work in you will perfect it . . . ," and "it is God who is at work in you . . ." If these verses be true, as we affirm them to be so, then each of us who has been saved is being perfected every passing day as God is at work in our lives. Now, the person who misses that may not be under construction by the Divine Architect. Further, if he is a person bored in his worship, he is bored in his life. Such a person’s life is static and unchanging, giving proof of no activity by God in him. God is bringing us to Christ-likeness through every moment and circumstance of life. How can one not be excited by that fact.
If one comes away from worship without the feeling he believes should have resulted from worship, he did not carry with him into the worship event the requisite emotions. We worship God because we are glad, joyful, excited, and enthusiastic about who He is, not in order to find joy. We have had his character affirmed to us daily as God has dealt with us through grace and mercy.
Love "rejoices in the truth." Worship must be "in spirit and in truth." Love and worship share a deep bond. We worship God because we love him. We are to be committed and loyal to him in all things. Our love for God is our purpose for existence. Even on days when we "feel bad," we can still worship. If we just consider for a moment what God has done for us, we can get over the bad feelings and find great joy.
Worship is like love: if we are concerned mainly with our own sensual experience of either, we have made them both self-seeking. Why do we worship? How do we love? How do we know we have done either? Must we have an emotional response in worship or love in order to know our experience in either arena is legitimate?
Many pastors and counselors have sat with a husband or wife who have, with grief and guilt, confessed to not loving their spouse any longer. When questioned about the meaning of such an admission, most answer that they do not "feel" for the other person what they once did. Therein lies the confusion. Feeling has been equated with love. Feeling is not love; feeling results from love. Indeed, the great mistake many make is to root their love for another solely on the basis of emotion.
A question that should be asked of those who declare they no longer feel for another what they once did. If we require a feeling in order to love, then who is love all about? If a feeling is absent, then I have declared that I am the focus of my love, not the person whom I am supposed to love. If I do not feel, then I am mourning the loss of my feeling; thus, love of that sort is self-centered.
If I am able to love solely because I feel something, then I have no concern for the person I am supposed to love. Their needs are meaningless to me; only my emotional need matters. Such a view totally distorts the biblical definition of love. First Corinthians 13 includes no sensual terms at all. Every defining word is cast in terms of commitment and loyalty. When I marry a couple, I challenge them in the following way. I ask each if they will take the other to "to have and to hold from this day forward, in sickness and in health, in poverty or in wealth; to love and to cherish so long as we both shall live. To this I pledge to you my faith." I have never, nor will I ever, ask anyone to base their marriage commitment on something as foolish as "as long as I love," or "as long as I feel love." Paul declared that "love never fails."
We have done the same injustice to worship. If I have been told once, I have been told hundreds of times by so many that worship was boring and they had not been fed. If people stopped long enough to consider the logic of such statements, they would slink away in shame. No one can make worship boring for a believer other than the individual himself. Now, a congregation’s worship may not be inspiring and may be bland, but I control my own enthusiasm. If I have been experiencing the works of God in my life, no one will be able to hinder my joy and gladness as I worship.
Seemingly, those who find worship boring are those who have idea what being a Christian means. Paul told the Philippians, "He who began a good work in you will perfect it . . . ," and "it is God who is at work in you . . ." If these verses be true, as we affirm them to be so, then each of us who has been saved is being perfected every passing day as God is at work in our lives. Now, the person who misses that may not be under construction by the Divine Architect. Further, if he is a person bored in his worship, he is bored in his life. Such a person’s life is static and unchanging, giving proof of no activity by God in him. God is bringing us to Christ-likeness through every moment and circumstance of life. How can one not be excited by that fact.
If one comes away from worship without the feeling he believes should have resulted from worship, he did not carry with him into the worship event the requisite emotions. We worship God because we are glad, joyful, excited, and enthusiastic about who He is, not in order to find joy. We have had his character affirmed to us daily as God has dealt with us through grace and mercy.
Love "rejoices in the truth." Worship must be "in spirit and in truth." Love and worship share a deep bond. We worship God because we love him. We are to be committed and loyal to him in all things. Our love for God is our purpose for existence. Even on days when we "feel bad," we can still worship. If we just consider for a moment what God has done for us, we can get over the bad feelings and find great joy.
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