The Attributes of God (Part Four)

Where can I go from your Spirit? Where can I flee from your presence? If I go up to the heavens, you are there; if I make my bed in the depths, you are there. If I rise on the wings of the dawn, if I settle on the far side of the sea, even there your hand will guide me, your right hand will hold me fast (Psalm 139:7-10 NIV).

God is unlimited in regard to space, and, like time, he created it. In other words, God is omnipresent. He is bigger than space and encompasses it, and yet quite able to act to act within space. Since God is spirit, he is fully present in every place, though he does not manifest himself in all places in the same way. Though difficult to grasp, God clearly tells us this about his being (1 Kings 8:27; Psalm 139:7-10; Isaiah 40:12; Jeremiah 23:24; Acts 17:27-28; Ephesians 1:23). Listen to what some Christian teachers have said about this awesome truth as they attempted to explain it. “He is everywhere, i.e. his nature hath no bounds; he is not tied to any place, as the creature is, who, when he is present in one place, is absent from another. As no place can be without God, so no place can compass and contain him.” [Charnock, The Existence and Attributes of God, Vol. 1, p. 369]

“Space must have its limitations because its existence is commensurate only with the universe. Where there is no creation, there can be no space nor time. But creation cannot be infinite, but must have its bounds, impossible as it may be for us to imagine the non-existence of space. In our mode of existence, space and time are so necessary that we cannot even deny their existence without using words which involve that existence. Thus if we say, ‘Where there is no universe, there is no space,’ the very words ‘where’ and ‘there’ involve the notion of space… When, therefore, we speak of God’s immensity, we mean more than his filling all space, just as when we speak of his eternity, we mean more than his existing throughout all time” (Boyce, Abstract of Systematic Theology, p. 71). The Lord helps us to understand his immensity in regard to space in Isaiah 40:12, 15-17. God measures the heavens, which are incalculably large to us, by his hand. Whole nations of people are only “like a drop in a bucket”.

“God may be conceived of as present in any place, or with any creature, in several modes, first, as to his essence; second, as to his knowledge; third, as manifesting that presence to any intelligent creature; fourth, as exercising his power in any way in or upon the creature. As to essence and knowledge, his presence is the same everywhere and always. As to his self-manifestation and the exercise of his power, his presence differs endlessly in different cases in degree and mode. Thus God is present to the church as he is not to the world. Thus he is present in hell in the manifestation and execution of righteous wrath, while he is present in heaven in the manifestation and communication of gracious love and glory” (A.A. Hodge, Outlines of Theology, p. 108).

The doctrine of God’s omnipresence either produces fear or comfort or a mixture of both to all who think about it. To those who know not God, the very idea of the God of justice and power being present at all times and situations is terrifying. They are always in God’s presence; they cannot run away. But to those who know the Lord, this teaching gives great encouragement and hope. God, Father and Friend, is always near, though everyone else forsakes us. We can never be in a situation where the Lord is not close by to protect, to help, to comfort, and to cheer. Certainly, the reality that the Lord God is everywhere present, wherever we may go or we cannot presently go, should cause us to worship. “Lord, you are with our brothers and sisters in Christ around the world. Cause them to remember your glory. Refresh them with your love.”

Grace and peace, David

A Ray of Sunshine (Part One)

Genesis 39:1-6

Many Christians have read or have heard about Pilgrim’s Progress. Its author was John Bunyan, a well-known preacher in seventeenth century England. But few have heard of his daughter, Mary. She was born blind, and her mother died when she was five. Her father was in prison for many years because he preached the gospel, and as his child she endured many years of poverty. She fell in love with a young man, but he was executed for taking part in a political plot. She died of a broken heart. Where were the rays of sunshine in her life? There were not many, but God was gracious to her, first blessing her with godly parents and then the gift of salvation.

At the current point in Joseph’s life there were not many reasons for cheer. But the Lord was about to break through with a ray of sunshine. Let’s watch God’s plan unfold. Now Joseph had been brought down to Egypt, and Potiphar, an officer of Pharaoh, the captain of the guard, an Egyptian, had bought him from the Ishmaelites who had brought him down there (Genesis 39:1 ESV).

What was God doing in his big plan? God sent Joseph to Egypt to preserve his chosen people during the famine. We learn that at the end of the story of Joseph. The human side of the event was the action of the Ishmaelite merchants, but the Lord had his hand in the incident. They were ignorant of what God was doing; they were in it for the money. God mailed the letter and the Ishmaelites were the mail carriers. God does not usually begin his great works (Psalm 105:5,16-17) with spectacular signs and the sounding of trumpets. Nevertheless, he sent Joseph to the exact place he wanted him to be. Compare what is said of John the Baptist (John 1:6). Where did God send John to begin a great work? To the wilderness of Judea. Who would have thought that was the beginning of the gospel age? God sent Joseph to Egypt to fulfill part of his plan as he had revealed it to Abraham (cf. Genesis 15:13-14).

God also acted in the small details of his plan. Joseph was not placed in the fields as many slaves were, but in the house where Potiphar’s eye could observe his good work. Joseph was placed in a situation where he is trained in the duties of supervision. The Lord did a similar thing for Moses, who was brought up in Pharaoh’s court. The Lord usually invests part of his servants’ lives in places where they gain just what is needed for their greater work. We ought not to despise those training places. We need to learn to be faithful in little matters prior to doing great tasks. The hand of God is also apparent in this fact. When Joseph falls from his master’s favor, he would be placed in a royal prison. To get there, he must go through this intermediate step.

Remember that if you were Joseph, you would not know any of this. It would not have seemed like a ray of sunshine to him. Neither do we know how the small details of our lives will be part of God’s larger plan for our lives and for the greater story of his glory. Sharon and I met through the arrangement of chapel seating. On September 9, 1970, I had no idea that my future wife was sitting two seats away from me. But it simply wasn’t about us. Through bringing our lives together, he acted that others might come to know Jesus as their Lord and Savior. When I went to Grand Rapids, God provided a job for me through a person I sat next to in apologetics class my first day of classes. I had no idea that God was working out his plan to provide for my family, when Tarry came and sat next to me. The Lord directs our lives in many seemingly insignificant ways to accomplish his will in our lives.

God’s ray of sunshine was on Joseph that day. He did not and could not have known what the Lord of human history would accomplish through a few small choices made by other people. Make time this week to reflect on little events and decisions, some by other people like your parents or teachers or work supervisors, that God has used to bring you to where you are today. Then bow in worship and thankfulness. Who knows what ray of God’s sunshine might even fall on your life today?

Grace and peace, David

Thinking about God and His Friendship with His People (Part Four)

Psalm 25:8-15

Previously in this series, we have thought about God as the friend of his people. The Lord is good and upright, he forgives great sin, and he confides in his people. Next, we want to consider how to respond to God’s friendship. We must remember that this is an unequal friendship. The awesome Creator and Controller of all wants to be our friend, yet he is God. Therefore, we must always realize that he is God, and not try to pull him down to our level.

This text mentions four ways to express friendship with God (humility, obedience, godly mindedness and fear of the Lord). In this article, we learn that we express friendship with God by being humble before him (25:9).

Humility is hard for postmodern people to come to terms with. Certainly, people claim to be turned off by arrogant, pushy people. Yet, since people like to think they can interpret the world in agreement with their own ideas and preferences, arrogance is fueled by their core values. This results in humility being interpreted as weakness. From a Christian world and life view, humility is valued and essential. How do we attain humility before God? Two ideas:

  • By having a correct view of God (Hebrews 11:6; 1 Timothy 1:17) – We cannot be a friend of the living God, unless we know him as he has revealed himself to us in the Bible. Until we are convinced of his majestic holiness, we will struggle with his right to do as he pleases (cf. Romans 9:20-21), and this will hinder our friendship with God. “You are God; you are God!”
  • By believing that righteousness before God is only through the gospel (Philippians 3:4-9). Too many try to develop a relationship with God based on their religious efforts; that is, by keeping the rituals and rules of religion or spirituality. Paul knew religion quite well, and he rejected all he could do in favor of relying on Christ and his righteousness to be right with God.

Is your friendship with God based on the grace of God in Christ? Only those who rely on Christ alone for salvation are accepted by God (cf. Ephesians 1:5-6).

How is humility expressed? Humility is expressed by an active faith in God (1 Peter 5:6-7). Faith acknowledges God’s almighty power and is willing to wait for God to lift the believer up in his time. Until that time comes, he or she casts every anxiety on God. We see examples of this in the life of Abraham. Consider how Abraham humbly obeyed God by faith.

  • The Lord said to Abraham, “Leave your country, your people and your father’s household and go to the land I will show you.” What did Abraham do? “So Abram left, as the Lord had told him” (Genesis 12:1, 4).
  • Abraham was distressed greatly, because Sarah wanted him to get Hagar and her son Ishmael out of their household. God tells him, “Listen to whatever Sarah tells you…” What did Abraham do? Early the next morning he sent Hagar and her son away (Genesis 21:11-14).
  • The Lord said to Abraham, “Sacrifice Isaac there as a burnt offering.” What did Abraham do? Early the next morning, he took Isaac to the appointed place (Genesis 22:1-19).

In our lives, there are four special occasions that require us to especially humble ourselves before the Lord.

  • In times of visible confusion in the world (cf. Psalm 46:2-3, 6). How does the person of faith humbly respond? “The Lord Almighty is with us; the God of Jacob is our fortress” (Psalm 46:7).
  • In times of amazing, divergent variety in the conditions of believers. Think about this. “Some under persecution always, — some always at peace; some in dungeons and prisons, — some at liberty in their own houses; the saints of one nation under great oppression for many ages, — of another, in quietness; in the same places some poor, in great distress, put hard to it for daily bread all their lives, — others abounding in all things; some full of various afflictions, going softly and mourning all their days, — others spared, and scarce touched with the rod at all; — and yet, commonly, the advantage of holiness and close walking with God lying on the distressed side” (Owen, Works, Vol. 9, p. 114). Why does God deal so differently with his people whom he loves? “Who can, now, with an eye of reason, look upon them, and say they are all the children of one Father, and that he loves them all alike? Should you come into a great house, and see some children in scarlet, having all things needful, others hewing wood and drawing water, — you would conclude that they are not all children, but some children, some slaves: but when it shall be told you that they are all one man’s children; and that the hewers of wood, that live on the bread and water of affliction, and go in tattered rags, are as dear to him as the other; and that he intends to leave them as good an inheritance as any of the rest; — if you intend not to question the wisdom and goodness of the father of the family, you must resolve to submit to his authority with a quiet subjection of mind. So is it in the great family of God; nothing will quiet our souls, but humbling ourselves to the law of his providence” (Ibid, p. 115).
  • In times when their circumstances change suddenly. At sunrise, life seems wonderful, but before twilight comes, one’s life seems ruined beyond recovery. Yet how does humble faith respond? Job said, “Naked I came from my mother’s womb, and naked I will depart. The Lord gave and the Lord has taken away; may the name of the Lord be praised” (Job 1:21).
  • In times of deep, continual, apparently hopeless suffering. But how does humble faith respond? It says as Joseph said to his brothers, “You intended to harm me, but God intended it for good to accomplish what is now being done, the saving of many lives” (Genesis 50:20).

In all things, the humble friend of God rests on the revealed truth that God is righteous, in control, and wise. “When darkness veils his lovely face, I rest on his unchanging grace… When all around my soul gives way, he then is all my hope and stay.” Bow in humble dependence before your God this day.

Grace and peace, David

Psalm Nineteen (Part Four)

The law of the Lord is perfect, refreshing the soul. The statutes of the Lord are trustworthy, making wise the simple. The precepts of the Lord are right, giving joy to the heart. The commands of the Lord are radiant, giving light to the eyes. The fear of the Lord is pure, enduring forever. The decrees of the Lord are firm, and all of them are righteous. They are more precious than gold, than much pure gold; they are sweeter than honey, than honey from the honeycomb. By them your servant is warned; in keeping them there is great reward (Psalm 19:7-11 NIV).

The creation bears witness to the glory of the I AM, but if we are to know the Sovereign Lord of whom creation testifies, if we are to know how we may be right with him and do his will, we need more. For this reason, David turns from general revelation to special revelation. He takes us to the Holy Scriptures, which he calls by a number of names: law, statutes, precepts, commands, fear, and ordinances. All of which combine to say that God the Creator is also God the Communicator. He has spoken to mankind through his written word.

In the first two stanzas about creation, the I AM was called “God,” Elohim, once. In the third stanza about the Scriptures, he is called “LORD,” YHWH, six times. For now he speaks as covenant Lord—the One who approaches mankind “person to person,” who graciously calls rebellious people to himself.

Verses 7-9 follow a pattern. First, there is a descriptive name for the Scriptures; second, the possessive phrase “of the LORD is used;” third, there is an appropriate predicate adjective; and fourth, David speaks of a beneficial effect or other praise of the Scriptures.

Let us start by considering the descriptive names for the Holy Scriptures that David uses.

  • “law” — This word is about used 221 times in the Old Testament Scriptures. Its basic meaning is teaching. When we hear the word “law,” our minds move in the legal-political sphere, but this word means law in the sense of authoritative instruction from God. “In addition, the book of Deut itself shows that the law has a broad meaning to encompass history, regulations and their interpretation, and exhortations.” [Theological Wordbook of the Old Testament, TWOT] Due to various theological presuppositions, various writers become confused when they read this verse, thinking of either “the moral law,” or “the ten commandments,” etc. Neither does it mean the law covenant given at Sinai. Here “law” refers to the Scriptures, the inspired, written revelation of God.
  • “statutes” — This word is perhaps better translated as “testimony.” It is used many times in this sense; for example, in referring to the Ark of the Covenant, the Tabernacle, or the Tablets of Stone. Exodus 24:12; 31:18; 32:15; 34:29. “This word is always used in reference to the testimony of God.” [TWOT] It is as God, rather than claiming “executive privilege,” allows himself to be examined on the witness stand. But in this case, it is God himself taking the initiative to make known testimony about himself, his will, and his redemptive activity. God testifies about himself, and about what man should do or has failed to do. For example, read 1 Corinthians 10:1-13.
  • “precepts” — This “is a general term for the responsibilities that God places on his people.” [TWOT] God orders us to do various things and forbids us to do others. It is his voice of authority to us about how to use our lives.
  • “commands” — This has the idea of “the instruction of a teacher to his pupil” [TWOT], Proverbs 2:1; 3:1. It is used of the Ten Words. Exodus 24:12.
  • “fear” — This is an unusual way of referring to God’s word. David uses a word to describe the Holy Writings that speaks of the effect they are intended to create in the hearts of those who listen to them. This is the “awe or reverence for God that is the basis for real wisdom.” [TWOT] Job 28:28; Proverbs 9:10; 15:33. The Scriptures may not be treated as abstract principles, but as God’s message that is intended to transform our thinking, feeling and decision-making.
  • “ordinances” — “Represents what is doubtless the most important idea for correct understanding of government—whether of man or by man or of the whole creation of God … an ordinance of law.” [TWOT] These are the judicial decisions or verdicts God has given for human situations. Final authority! See Deuteronomy 33:10, 21; it is used 16 times in Psalm 119.

“Together, these terms show the practical purpose of revelation, to bring God’s will to bear on the hearer and evoke intelligent reverence, well-founded trust, detailed obedience.” [Kidner] Read through these verses a few times to receive the cumulative impact of their description of God’s special revelation. Consider what each one means for your world and life view and way of life. How will they transform your view of God’s word?

Grace and peace, David

The Attributes of God (Part Three)

The eternal God is your refuge, and underneath are the everlasting arms (Deuteronomy 33:27a NIV).

God is infinite.

However, people are finite; we are very limited beings. A man might have many cars, but he can only drive one at a time. A woman might have many clothes, but she can only wear one outfit at a time. You might have a couple dream vacation destinations and the means to get to them, but you can only be one place at a time. And we could go on and on! To be infinite means to be without limits. When we use this term in reference to being, we say that God has no limits in regard to time (he is eternal), space (he is everywhere present), and power (he is all-powerful). To think of a Being without limits is beyond our comprehension, because as creatures we are limited in each of these ways. Therefore, we must be careful not to allow our limited concepts to restructure God’s revelation. We must accept by faith what he says, though we lack the ability to extend out to his unlimited nature.

Let us begin with the concept of God’s eternality. Our minds are bound to the concept of time. Everything about us is bound to the endless procession of seconds, minutes, hours, days, etc. But God has no personal relation to time, because he created everything (Genesis 1:1; Colossians 1:16-17). He stands outside of time, but he can and does act inside of it. God uses the word eternal to convey this idea about his being to us (Genesis 21:33; Deuteronomy 33:27; Romans 16:26; 1 Timothy 1:17; 6:16). To help us grasp what he is like, he uses phrases like “from everlasting to everlasting” (Psalm 90:2) and “who inhabits eternity” (Isaiah 57:15 NKJV). We can also think of God’s “eternal power” (Romans 1:20). God lives forever (Deuteronomy 32:40), and reigns forever (Psalm 9:7; 146:10). His “years never end” (Psalm 102:27), so he is the “eternal King” (Jeremiah 10:10). Consider also Psalm 90:4. A thousand years in your sight are like a day that has just gone by, or like a watch in the night (NIV).

“When we have enlarged our captions to the utmost, they still utterly fail to comprehend the vast subject. We stretch out thoughts backward and forward; but no beginning or end of God’s existence appears. To relieve our overstretched imagination, and to stop the unavailing effort to comprehend what is incomprehensible, we bring in the negative idea—no beginning, no end. Duration without beginning and without end, becomes the expression of God’s eternity… We dwell in time, a habitation with its various apartments; and we pass from one to another in order; but God’s habitation is undivided eternity. Our lifetime has its parts, childhood, boyhood, manhood, and old age; but God’s life is as indivisible as his essence” (Dagg, Manual of Theology, pp. 64-65).

God is unlike creation, which is subject to time and decay (Hebrews 1:10-12). Humans are bound by time and our life passes quickly (Psalm 39:4-5; James 4:14). His “years” and vitality never become less or diminish in any way.

The consideration of God’s eternal nature means has numerous practical benefits. First, God warns us not to judge him or to become overly curious (Job 38:4). Second, if we know the Lord, we can always count on him to “be there” for us (Psalm 48:14; 90:2), unlike family and friends that pass away. Third, we have a firm foundation for constant trust (Isaiah 26:4). By grace, we have the confident expectation of life with the Lord forever.

Grace and peace, David

Exploring Matthew 8-9

When we read the Four Gospels, we should remember that the evangelists were not writing biographies. Their object was not to write a “life of Christ” but to tell the good news about Jesus the Messiah. As they wrote about the story of God’s glory in Christ, they chose events from his earthly ministry and selections from his words to display his glory that is good news for us. This knowledge will help us as we explore Matthew 8-9.

After the large teaching block that we call the Sermon on the Mount, Matthew chose several events to flesh out three ideas from the teaching: authority, faith, and discipleship. The transitional verses at the end of chapter seven move from the teaching section to the doing section on the pivot of his authority. And when Jesus finished these sayings, the crowds were astonished at his teaching, for he was teaching them as one who had authority, and not as their scribes (7:28-29 ESV, my emphasis). In chapters 8-9, Matthew sets forth examples of our Lord’s authority. In some, his authority is openly stated; in most, it is declared by his words or acts.

  • His authority over disease (8:1-4)
  • His authority over disease (8:5-13)
  • His authority over disease (8:14-15, 17)
  • His authority over demons (8:16)
  • His authority to call people to follow him (8:18-22)
  • His authority over nature (8:23-27)
  • His authority over demons (8:28-34)
  • His authority to forgive sins (9:1-8)
  • His authority to call people to follow him (9:9)
  • His authority over his critics (9:10-13)
  • His authority over spiritual activities (9:14-17)
  • His authority to heal (9:18-20)
  • His authority over death (9:21-26)
  • His authority to heal (9:27-31)
  • His authority over demons (9:32-34)

So then, Matthew gives us much material to think about in these fifteen events. By faith, we can see Jesus acting with authority. It ought to make us ask the disciples’ question. And the men marveled, saying, “What sort of man is this, that even winds and sea obey him?” (ESV) The cumulative intent is to lead us to bow at his feet and confess “Jesus is Lord”, which is the basic Christian confession. As we explore these chapters, our minds and hearts ought to be stirred deeply, so that we choose to submit to his authority as our Lord. Read these chapters many times, asking God the Holy Spirit to make you feel the presence of the Lord.

Throughout these events, Matthew also highlights faith. This is essential, since some people like the scribes (9:3) and Pharisees (9:11), saw Christ’s authority in action, and became critics instead of followers. The Gadarenes saw his power, and asked him to leave (8:34). A Gentile had great faith (8:10), while the disciples had little faith (8:26). Matthew records that those who approached the Lord in faith received blessing from him (9:2, 22, 29-30). When we sense Christ’s authority, we must trust him and commit ourselves to him. As you read, examine yourself to see if you rely on the Lord.

Since Matthew’s Gospel is about discipleship (28:18-20; etc.), he provides examples of people that heard his call and had to make a choice. Some suppose they are ready, when they don’t understand the cost of discipleship (8:19-22). Others like Matthew heard Christ’s call and followed him. In either case, people witnessed his power and his compassion (9:36). Read through these chapters and notice the mercy that Jesus showed to sinners and to the suffering. This Lord cares about people. He seeks others to labor in his harvest of making disciples and serving others. Will you pray his request (9:37-38)? Then he said to his disciples, “The harvest is plentiful, but the laborers are few; therefore pray earnestly to the Lord of the harvest to send out laborers into his harvest.” Are you ready to follow him in this costly mission?

Grace and peace, David

A Frowning Providence (Part Three)

Genesis 37:29-36

In a few hours, Joseph’s life changed forever. Sold by his brothers without mercy to slave traders, his dreams and hopes apparently disappeared forever. I don’t think that we can comprehend the desolate anguish as he was carried away. And what of questioning God? Had the Lord of all turned against him to deny his hopes and bring him bitterness? It would take over twenty years for young Joseph to see any positive answers to those questions. We should not imagine that the Lord God rushes to resolve our personal traumas.

Joseph’s enslavement had other consequences for the family. The first to experience the outcome were his brothers, who did the evil act. How could they explain their brother’s disappearance to their father? They resorted to an act of deceit.

The occasion was Reuben’s trauma (37:29-30). As the oldest son, he was responsible for his younger siblings. If you’re the oldest in your family, caring for them might have been the first serious responsibility you experienced. “Watch your brothers and sisters while they play outside. Don’t let them go out of our yard!”

Reuben had thought he had everything figured out, but all events are in God’s hands instead of ours. Though Reuben had planned to return Joseph to his father, the Lord had a different plan, and his prevailed. The plans of the heart belong to man, but the answer of the tongue is from the Lord (Proverbs 16:1 ESV). If we cannot control words, what makes us think we can control actions?

Observe that Reuben was not concerned for his brother’s hardship, but for his own predicament. “Where can I turn now?” He had not dared to risk himself to rescue his brother earlier, relying on his own schemes for an apparently easy way out. When a heavy burden had fallen on him, he lost all thoughts of Joseph. Self-interest becomes a dominating force in a course of sin. It becomes every man for himself. Reuben loved himself very well, but self-love did not lead him to love others, especially his father and his brother. This caused them to come up with a scheme to protect Reuben. They took Joseph’s special robe and put the blood of a goat on it. This made it look like Joseph had been killed by some wild beast. People are very skilled at doing an act of deceit to cover up their real acts and motives. Joseph’s brothers were very sure they would get away with this deceit. But God had a surprise for them years later.

What the ten brothers did affected Jacob in a horrible way (Genesis 37:31-36). His sons deceived him even as he had deceived his father. It should not surprise a sinner when his own lies and deceptions turn on him. Many, many years had passed since he, at his mother’s urging and with her approval, had deceived Isaac. Now, he felt the pain he had caused. Jacob was overwhelmed with grief. He had endured years of hard labor for his uncle, the death of Rachel, and the disgrace of incest, but he finally reached the end of his strength. Let us not be too hard on old Jacob. Remember the old Indian proverb about criticizing someone before you walk in their moccasins. I think an even better lesson would be to listen to the Lord’s advice and pray, “Lead us not into temptation, but deliver us from the evil one.”          

What could be Jacob’s and Joseph’s consolation in this severe trial? The character and promises of God Almighty. The name of the Lord is a strong tower; the righteous run to it and are safe (Proverbs 18:10). Had God forgotten Jacob and Joseph in their grief? Not at all! Even then he was working for their good. We could not have proved that to either man during their sorrows, but it was very true.

Grace and peace, David

Some Thoughts on the Sermon on the Mount

Matthew 5-7

Last week and this, I encouraged those on our mailing lists to read this passage at least three times each week. I don’t know if you did that reading. I hope you did, since this is important teaching. This section in Matthew’s Gospel follows the call of some of the first apostles to discipleship. Matthew wanted his readers to grasp the importance of this basic teaching of Jesus about true discipleship. Thinking of this, here are a few general thoughts about the Sermon on the Mount.

It is a large section of teaching (5:2; 7:28-29). Since disciples are learners and followers, we need to listen to the teaching of the Teacher we follow; namely, Jesus. Matthew provides us with the opportunity to sit in one of his extended teaching sessions. While they might be the “notes” of what he taught, the three chapters provide us with much to think on. Regardless of how long we have followed Christ, we ought to sit and listen to our Lord’s teaching repeatedly. Make time and read all three chapters in one sitting, so that you receive the impact of the full teaching session.

  • The Sermon begins with the Beatitudes (5:3-10). They describe the happy situation of those who have repented and become part of the kingdom (4:17, 23). Each description is paradoxical and has a promise about the future of Christ’s learners.
  • Christ’s followers have a purpose in this world (5:13-16). By grace, we function as salt and light to the world. The Lord tells us more about our mission. To fish for people (cf. 4:20) is to make more worshipers.
  • Jesus declared his teaching mission in regard to the Old Testament Scriptures (5:17-20). It is very important to understand that “the Law and the Prophets” and “the Law” both refer to the Old Testament in its entirety and not merely to the so-called “moral law”. The latter term is the invention of theologians, and not a correct or useful one at that! Christ asserts that he is the true Teacher of righteousness, and his followers to hold this truth firmly.
  • After that, we have the Six Antitheses (5:21-48) that set forth Jesus’ authority as the Teacher of his people. These declare his authority to direct our relationships with people. He picks six examples (anger, lust, divorce, oaths, retaliation, and love) and demands that we listen to what he says in each area. Though the particulars are important, let’s not miss the importance of proper personal relationships in general.
  • Next, our Lord talks about three spiritual actions: giving to the needy, prayer, and fasting (6:1-18). In each he highlights our relationship to the Father. It is too easy to get lost in the techniques of these actions. Jesus wants us to focus on our interaction with the Father.
  • True spirituality flows from the priorities in our hearts. Jesus points us heavenward and to God (6:19-24). This is radically different from the people of this world. Yet, there is a struggle: to keep our vision healthy. We must not allow it to be corrupted by amassing worldly wealth. Jesus makes this come alive by telling us to replace anxiety with trust in the Father’s care (6:24-24). We cannot have healthy vision if it is clouded by worry and other priorities besides the kingdom and God’s righteousness.
  • At this point, we can too quickly think of other people rather than ourselves, as if we have our act together and they don’t. So then, Jesus instructs us about the kind of people we must be to give correct judgments about others (7:1-6). Notice that verse one (the favorite Bible verse of sinful people) is balanced by the need to make proper judgments of others in verse six. Always read verses in their context!
  • We also need to have spiritual intensity (7:7-12). The verbs ask, seek, and knock require continual action. To pray requires active trust in the Father’s goodness. We must care for others as we would have them care for us.
  • The Lord concludes this teaching time with a warning that we must be real learners (7:13-27). There are pretenders among God’s people, and we must watch out for them. (This is another time we must judge others.) Being religious is insufficient. Jesus’ followers do the Father’s will, which is also his will. The well-known story of the wise and foolish builders stresses the importance of listening to Jesus’ words and then doing them.

Invest time this Friday, Saturday, and Sunday in reading the Sermon on the Mount. Get your Bible and sit in a comfortable chair. Read it three times. Conclude with a prayer for grace to do it. Have a good weekend!

Grace and peace, David

The Holy Spirit (Part 16)

Genesis 1

First on our “tour” of the dimly lit chamber of the Old Testament Scriptures, we view the Spirit of God as Almighty Creator. The first glimpse we have of the Spirit in the Bible is in its second verse. Now the earth was formless and empty, darkness covered the surface of the watery depths, and the Spirit of God was hovering over the surface of the waters (Genesis 1:2 CSB).

If you were reading the Hebrew Bible for the first time, you might wonder what the “Spirit of God” meant. The word translated “Spirit” is ruach, which means at its basic level “the expulsion of wind or breath, the idea of air in motion” (Ferguson, The Holy Spirit, p. 16). The first-time reader, or any perhaps reader unfamiliar with the clearer teaching of the New Testament Scriptures, might think this was merely a poetic way of describing God’s creating work.

The idea of ruach is not so much immateriality as energy or power. See, for example, 1 Kings 10:4-5; Micah 3:8. By his ruach, the Lord, Yahweh, gave power to the judges (Judges 3:10; 14:6), called his prophets to their work (Ezekiel 3:12,14), created the stars (Psalm 33:6) and governs the world (Isaiah 40:7; 59:19). All these verses proclaim an extremely powerful Person. So then, we can learn how irresistible is the ruach of Yahweh. Can you remember the old commercial about EF Hutton? “When EF Hutton speaks, people listen?” Not exactly! But when the Holy Spirit of God speaks and works with his almighty power, people do listen and respond to his gentle whisper.

As you read the text more carefully, you notice something: The Spirit of God was hovering over the waters.” The word for hover is used only two other times. In Jeremiah 23:9 it is used poetically of bones, but significantly, it is used in Deuteronomy 32:11 of God’s caring action over his people Israel. The picture in Genesis 1:2 is of the ruach of God working over the formless creation to form it to be a place where people, who could seek the Lord, would live (Isaiah 45:18).

In addition, we can learn more about the ruach of God from Genesis One. Look at 1:26 carefully. God is speaking on the sixth day of creation, and he says, “Let us make man in our image….” Within the context of this passage, the only possible reference point of creative power is the ruach of God, the Spirit of God, mentioned in verse two. Thus in the first chapter of the Bible, we have witness to the Spirit of God being addressed in a personal way as a divine Person. This alone does not prove the Trinity, but it is a signpost pointing to it. This agrees with other Old Testament references about the Spirit’s work in creation (Job 26:11-14; 33:4) and in his ongoing renewal of creation (Psalm 104:30).

On this first step on our “tour”, we learn that the Spirit of God has divine power to bring God’s plan of creation into full realization. As the Son of God made the world (John 1:3; etc.), the Spirit of the Lord acted with him, bringing all to the Father’s perfect design. We are, therefore, considering someone who is almighty and wise, and we do well to bow before him and worship. He knows the mind of the Lord and has all-sufficient power to perform his will perfectly. He is more than able to help us.

Grace and peace, David

The Holy Spirit (Part 15)

John 14:6-11

Have you ever toured a mansion? Sharon and I have been on several tours. A typical tour goes something like this. You purchase your tickets at a welcome center, walk to the mansion, and then wait. Finally, a tour guide appears, gives a lot of instructions, and walks you through. Some rooms are roped off, so that you can just look in, and of course, you can’t touch anything! Other rooms might be dimly lit, and you wish you could enter fully in with a bright light and really enjoy the riches displayed in such rooms.

The believer in Old Testament times lived in a dimly lit chamber. They had great blessings as God’s people (Romans 3:1-2; 9:4-5). But they could not see them clearly or experience them fully. They had to wait for the coming of a great light, the Lord Jesus Christ (Isaiah 9:1-7). Listen to what the Spirit reveals about the level of insight that the prophets, who spoke the word, had. Concerning this salvation, the prophets, who spoke of the grace that was to come to you, searched intently and with the greatest care, trying to find out the time and circumstances to which the Spirit of Christ in them was pointing when he predicted the sufferings of the Messiah and the glories that would follow. It was revealed to them that they were not serving themselves but you, when they spoke of the things that have now been told you by those who have preached the gospel to you by the Holy Spirit sent from heaven. Even angels long to look into these things (1 Pt 1:10-12 NIV). The prophets received and spoke God’s word, but unless the Spirit explained it to them, they could not understand it. They were before the Light of the world came, and lacked events like the resurrection and the Day of Pentecost to understand what was met. They had an ignition key but no car. In reading this, then, you will be able to understand my insight into the mystery of Christ, which was not made known to people in other generations as it has now been revealed by the Spirit to God’s holy apostles and prophets cf. Eph 3:4-5 NIV). Some truths simply were not revealed until the new covenant age began. You might desire the next generation cellphone, but until it’s on the market, you can’t have it or use it. Many of the truths about the Holy Spirit had to wait till after the ascension of Jesus the Messiah.

From these texts, the church has long recognized the truth of the greater light of the New Testament Scriptures. Consider the words of Augustine. “The New Testament is in the Old concealed, and in the New, the Old revealed.”

“The Old Testament may be likened to a chamber richly furnished but dimly lighted: the introduction of light brings into it nothing which was not in it before; but it brings out into clearer view much of what was in it but was only dimly or not at all perceived before. The mystery of the Trinity is not revealed in the Old Testament; but the mystery of the Trinity underlies the Old Testament revelation, and here and there almost comes into view. Thus the Old Testament revelation of God is not corrected by the fuller revelation which follows it, but is only perfected, extended and enlarged” (Warfield).

Our next subject in our series on the Holy Spirit is the Person of the Spirit of God in the dimly lighted chamber of the Old Testament Scriptures. Obviously, we cannot speak in detail about this. Whole books address this theme! But in some glimpses of his glory as God that the Spirit gave in the Old Testament Scriptures, we may learn more of God and all that he is for his people. So then, we’ll take the rope down and with the light of Christ explore a little of this dimly lighted room.

Grace and peace, David