Forgiveness of sin and consequences of sin (Psalm 130:3-4)

If You, LORD, should mark iniquity, O Lord who could stand?

But there is forgiveness with You that You may be feared. – Psalm 130:3-4

What does the Lord do with the consequences of sin? “There is forgiveness with the Lord,” but after forgiveness, what does the Lord do with the consequences of sin? Will He remove the consequences of sin from the sin that is forgiven, or does He leave the consequences, even when He forgives the sin? And what about the sins of unbelievers? Since all their sins are unforgiven, does the Lord bring on these people all the consequences of their sins? I was thinking about this recently and wanted to share some brief thoughts.

THEOLOGICAL TRUTH, BUT GOD IS GRACIOUS

It must be said up front that God’s forgiveness of sin does not mean that God will remove the natural consequences of sin. God is never under any obligation to remove any of the consequences of any person’s sin. If the worst consequences of every sin came to pass, God would not have violated any of His justice. He would remain perfectly just. God is obligated to forgive all the sins of every person who has placed their faith in Jesus Christ, but He is obligated to remove none of the consequences of anyone’s sins. Having stated this theological truth, we need to also state that God “is gracious and merciful, slow to anger and great in lovingkindness (Psalm 145:8),” and, because of His grace and mercy, He ordinarily chooses to remove the consequences of people’s sins, of believers and unbelievers alike.

THE GLORY OF GOD’S GRACE

Now, we should consider these things for a moment to understand the greatness and the glory and the compassion of our God. Because God is gracious and merciful, and because He is mindful that we are but dust (Psalm 103:14), He has sent His Son Jesus Christ to become flesh and to dwell among us and to die on the cross for us, and God has obligated Himself to forgive all the sins of every person who believes in Jesus. God has promised that any person who believes in Jesus is forgiven of all their sins and will never come under judgment. But while God has obligated Himself to forgive the sins of believers, He is not obligated to remove any of the consequences of those sins. But because God is, by His very nature, merciful and gracious, and because His thoughts are not our thoughts and His ways are not our ways (Isaiah 55:8), then God ordinarily and usually chooses, by His perfect wisdom and for His glory, to remove the consequences of people’s sins, not only those of believers, but also those of unbelievers, even though the sins of the unbelievers are not forgiven and even though unbelievers remain under God’s wrath and judgment. Think about how foreign this is to our human experience. In this world, we expect enemies to receive no mercy, but God’s mercy manifests itself by usually (but not always) removing the worst consequences of the sins of His enemies.

In Romans 9:22, we read that “God, though willing to demonstrate His wrath and to make His power known, endured with much patience vessels of wrath prepared for destruction.” What this means is that God deferred His wrath and His judgment on the reprobate, even though they were destined for hell.

In Romans 3:25, Paul writes that, “in the forbearance of God He passed over the sins previously committed.” Again, God delayed judgment because of His grace.

Paul is addressing the pagans in Lystra when he says that “In generations gone by God permitted the nations to go their own way,” while still giving them rains and good things. The point is that God’s common grace means that He defers His judgment, and He often removes the consequences of sin.

SDG                 rmb                 12/12/2020

Conditional blessings (Isaiah 8:12-14a)

12 “You are not to say, ‘It is a conspiracy!’
Regarding everything that this people call a conspiracy,
And you are not to fear what they fear or be in dread of it.
13 It is the Lord of armies whom you are to regard as holy.
And He shall be your fear,
And He shall be your dread.
14 Then He will become a sanctuary. – Isaiah 8:12-14a

As we read Isaiah 8:12-14a, it becomes clear that the Lord is a sanctuary. He has always been a sanctuary and always will be a sanctuary. This is part of who He is. The question is, “Is the LORD your sanctuary?” And the answer to that question is, “It depends.” And so we encounter the idea of conditional blessings.

To be clear, for believers, all objective blessings of salvation are unconditionally given and sealed to the believer the moment the believer places their faith in the Lord Jesus. All these blessings depend only on God’s faithfulness and are conditioned only upon the sinner’s faith in Jesus. In the parable of the workers in the vineyard in Matthew 20, all the workers received a denarius regardless of how long they had worked in the vineyard, because they had all been hired by the master of the house.

But there are conditional blessings that accrue to the believer only when the conditions for those blessings are met. For example, in Psalm 1:3, we read of the blessings that will come to a certain man, but those blessings depend on the man not doing the wrong things (1:1) and also on him doing the right things (1:2). So, the Bible does contain conditional blessings, and here in this passage we encounter one of those blessings, the blessing of the Lord being our sanctuary. Would you have the Lord of hosts be your sanctuary? Would you receive the sanctuary blessings from the Lord? Then you must meet “the sanctuary conditions.”

We see, then, in Isaiah 8:12-14a that the Lord’s offer of His sanctuary is not automatically received. Rather, it comes to us “Then.” “THEN He will become a sanctuary (8:14a).” So, the LORD will become my sanctuary WHEN certain conditions are met.

This means that all believers do not experience the LORD in the same way, and it seems that this is because all believers do not seek the LORD in the same way or serve the LORD in the same way. All of God’s blessings are made potentially available to all those who have bowed the knee to the Lord Jesus, but the actual tasting of those blessings is reserved for those who meet the Lord’s “terms of blessing.” In the same way that the breathtaking grandeur of the Grand Canyon is experienced only by those who travel to that place in search of that grandeur, so the blessings of the LORD’s sanctuary are experienced only by those whose fear and dread is the LORD.

WHAT THE WORLD FEARS AND DREADS

The Lord commands us not to fear what this people fear or to be in dread of it (8:12). But what is it that this people fear, and what do they dread? They fear all the things that people without a sanctuary fear. There is no shelter and there is no refuge, so this people fear what all threatened people fear. That means they fear death and they fear getting old. They fear any sort of loss. They fear loneliness. They fear the future, and the unseen and unknown threats that the future may bring. They fear “conspiracy (8:12),” because they always feel insecure and distrustful about the schemes of others. They fear a lot of things.

What makes this situation worse is that the world’s fears only reinforce each other, so that their fears fester and increase. Because there is no sanctuary, there is no relief and no place to hide from the fears. What the world dreads cannot be defensed or defeated, so it only looms larger. For example, for the unbeliever, death cannot be defeated, and death cannot be defensed. It lurks out there in the future and the fear of death grows stronger as death draws inevitably nearer. Thus, when you fear something other than the LORD, your fears continually grow stronger.

WHAT THE BELIEVER FEARS AND DREADS

But when the LORD is the believer’s fear and the LORD is the believer’s dread, then the believer has gained a sanctuary. “He shall be your fear and He shall be your dread. Then He will become a sanctuary (Isaiah 8:13-14a).” Meeting the “sanctuary conditions” means that you receive the “sanctuary blessings.” When the LORD is your fear, then “ordinary” fears continually grow weaker. Psalm 34:4 says, “I sought the LORD, and He answered me, and delivered me from all my fears.” The psalmist was delivered from his fears not because all his threats had gone away, but because he trusted that the LORD his Champion was greater than all his fears. When the LORD is the believer’s fear and dread, then the believer experiences the peace that comes from entering the Lord’s sanctuary.

When we encounter a “conditional blessing” in the Scripture, we should search the passage diligently to find out what the conditions must be met to receive the blessing, and then earnestly strive to meet those conditions, while asking the Lord for strength and guidance.

SDG                 rmb                 12/8/2020

A tale of two threats (Isaiah 7 and Isaiah 36-37)

Would you rather be the person who feels great fear in the face of small threats or the person who feels little fear in the face of great threats? Our Bible study today in the book of Isaiah will look at this question as we examine the lives of two of the kings of Judah who reigned in Jerusalem long before Jesus was born.

AHAZ AND HEZEKIAH

The prophecy of Isaiah contains some of the most vivid foreshadows of our Lord Jesus Christ in all the Old Testament, as well as many passages of prose of great beauty and power, but it contains only a few narrative sections in its sixty-six chapters. In those narrative chapters, however, are the stories of King Ahaz and King Hezekiah. These two kings are implicitly compared to one another, Hezekiah being the righteous king who evidently loves and serves the LORD and drives out wickedness, and Ahaz being unrighteous, a king who worships foreign gods and engages in idolatry and immorality and leads Judah into deep sin. Hezekiah walks closely with the LORD, while Ahaz ignores and despises the LORD.

LIFESTYLE HAS CONSEQUENCES

            If life went along exactly as we wanted it to go and if we were always more than competent to overpower any and every threat from the outside, then I suppose that the approach of either king would work, and maybe Ahaz would be okay. But you and I live in a world where things often go very differently from what we wanted and where threats are both common and often overwhelming. And, it turns out, Ahaz and Hezekiah lived in that kind of a world, too. Because King Ahaz had chosen a lifestyle of idolatry and disobedience and of despising the LORD, he was terrified when faced with a small threat. On the other hand, when King Hezekiah was faced with a vastly greater threat, because he trusted in the LORD and knew of the LORD’s power to save and deliver, he expresses no fear. Instead, Hezekiah seeks the LORD and cries out to Him in prayer, and he is delivered.

THE “THREAT” TO AHAZ

            In Isaiah 7, we read of the threat that came upon King Ahaz. “Rezin the king of Syria and Pekah the son of Remaliah the king of Israel came up to Jerusalem to wage war against it but could not yet mount an attack against it (Isaiah 7:1).” How will King Ahaz respond to this threat? “The heart of Ahaz and the heart of his people shook as the trees of the forest shake before the wind (7:2).” So, both the king and his people are completely distraught by these two armies. This response might make sense, until we examine the situation. First, the reign of Pekah king of Israel was noteworthy because of all the cities and territory that he lost to Tiglath-pileser, the king of Assyria (2 Kings 15:29). By that time in their history, Israel was weak and disorganized and had no army to speak of at all. In fact, in about ten years Israel would be carried away into exile by Shalmaneser, the king of Assyria. Pekah was no threat. Second, we read in 7:1 that these two armies “could not mount an attack against Jerusalem.” Whether they were incompetent or cowardly is not clear, but the fact that they could not even manage to mount the attack is rather pitiful. Finally, we read the LORD’s assessment of the situation: “Be careful, be quiet, do not fear, and do not let your heart be faint because of these two smoldering stumps of firebrands (7:4).” The LORD speaks to Ahaz about the two invading armies with derision and tells Ahaz that there is no need to fear.

            THE POINT: Ahaz faced a trivial threat, but “his heart and the heart of his people shook as the trees of the forest shake before the wind.” Because King Ahaz chose to disobey and despise the LORD, any and every threat was a terrifying threat.

THE THREAT TO HEZEKIAH

            We turn now to Isaiah 36 to read of the danger facing King Hezekiah. “Sennacherib king of Assyria came up against all the fortified cities of Judah and took them (36:1).” This has a haunting ring to it, since only a few years earlier Shalmaneser king of Assyria had destroyed Samaria and taken Israel into exile. And this current Assyrian king has already taken all the fortified cities of Judah and now he approaches Jerusalem “with a great army (36:2).” The Rabshakeh speaks for “the great king, the king of Assyria,” and taunts Hezekiah’s trust in the LORD and warns of the destruction that will come if they do not surrender. The spokesman then tells of all the victories Assyria has already won; Hamath and Arpad, Sepharvaim and Samaria, and says, “Their gods did not deliver their lands. How will the LORD deliver you out of my hand?” Oh, this threat is real, and it is serious. What will King Hezekiah do?

            Hezekiah’s response is a model for anyone who is facing a threat that is way beyond their ability. Because this man walked with the LORD and sought the LORD regularly as part of his lifestyle, he was ready when he needed to cry out to the LORD in distress. Notice that, despite this overwhelming threat, Hezekiah never expresses fear. You will search the text in vain to find words of fear from King Hezekiah. “As soon as King Hezekiah heard it (the words of the Rabshakeh), he tore his clothes and covered himself with sackcloth and went into the house of the LORD (37:1).” WOW! What a response! But that’s just for starters. Then the king sent a contingent to the prophet Isaiah the son of Amoz confessing that he was overwhelmed, and he needed the LORD to help. He also mentioned that the king of Assyria had mocked the living God. Isaiah says, “Do not be afraid. Behold, I will put a spirit in him, so that he shall hear a rumor and return to his own land, and I will make him fall by the sword in his own land (Isaiah 37:6-7).” You need to read the full story yourself in Isaiah 36-37, but in the end, “the angel of the LORD went out and struck down 185,000 in the camp of the Assyrians. And when the people arose in the morning, behold, these were all dead bodies (37:36).” So, Sennacherib went home.

            THE POINT: King Hezekiah faced an overwhelming threat, one that he could never handle on his own, but he responded with courage and trust and prayer because he walked closely with the LORD. Because King Hezekiah chose to obey and honor the LORD, even a tremendous threat was not a cause for fear. Because Hezekiah’s confidence was in the LORD, even the great threats of man produced no fear.

APPLICATION

            When you were not a follower of Jesus, you feared what the pagans feared, and you had no promise of any protection from the Lord. You were like Ahaz, and small threats produced big fears. But now, you walk with the Lord and you have all the promises of the Scripture to secure your confidence. Like Hezekiah, you are among the company of the redeemed and you can say with Jeremiah, “The LORD is with me like a dread champion (Jeremiah 20:11).” And if the Lord is with us, we are “not to fear what the people fear, nor be in dread (Isaiah 8:12).” Like Hezekiah, we make the Lord our fear, and we make Him our dread (Isaiah 8:13) and we trust our great God and cry out to Him when threats arise.

SDG                 rmb                 12/05/2020

Luke 5:17-26. Part 2 – Who is this who claims to forgive sins?

Here in this article I will continue to explore the lessons that the Scripture teaches us from Luke 5:17-26, the story of the healing of the paralytic. In the previous post from November 30, we looked at the nature of faith and forgiveness, and in this post will examine the Person of Jesus as the object of faith and find out more about His identity.

THE PLOT OF THE STORY

            As the story opens, Jesus is teaching to a big crowd inside His house when four men try to bring their paralyzed friend to Jesus, presumably for healing him of his paralysis. Since they are unable to get to Jesus through the crowd in the house, they go up on the roof and lower the bed-ridden paralytic down in front of Jesus. Seeing their faith, Jesus forgives the sins of the paralyzed man. The Pharisees and the teachers of the Law, who seem to always be there to give Jesus a hard time, complain that Jesus is wrong to claim to forgive sins, since only God can do that. Jesus then miraculously heals the paralytic, proving that He is, in fact, God and, as God, has authority to forgive sins. The crowds are duly amazed.

THE PROTEST OF THE PHARISEES

            The four men and their paralyzed friend had placed their faith in Jesus, believing He had the power to heal their friend. But faith is only as good as faith’s object. The sincerest trust will not make a false hope true. Jesus was the object of their faith, but was He worthy of that faith and that trust? What a horrible deception it would be to believe that you had been forgiven of your sins, only to find out that you had trusted in a lie!

            So, when Jesus claims to forgive sins, in a sense it is right for the scribes and the Pharisees to challenge His claims. Here was a mere Man claiming to do what only God could do. By the way, it is important to note that there was no debate among the Jews about the statement that God alone could forgive sins. The Pharisees, the scribes, the Sadducees, the common people, and Jesus all agreed that only God can forgive sins. The protest from the Pharisees and the scribes was not a protest based on theology (“who can forgive sins?”), but was a protest based on identity (“who is this who claims to forgive sins?”). If Jesus was a mere man, then the Pharisees’ charge of blasphemy was sustained, Jesus’ pronouncement of forgiveness was void, and the men’s faith in Jesus was useless. If, however, Jesus proved to be God in human flesh, the Pharisees’ charge of blasphemy collapsed, Jesus’ forgiveness was certain, and the men’s faith had reached its fulfillment. So, the issue is the identity of the Man who claims to forgive sins. Is He mere man, or is He God?

THE POINT OF THE STORY

            What is the correct identity of Jesus? This is the entire point of this story in the gospel record. While in this story Jesus performs a miracle of healing, the miracle is not the focus of the story. Jesus is recorded as performing many healing miracles throughout the gospels, so this miracle is anything but unique, and this healing is relatively insignificant in itself, but is immensely significant in what it reveals. Who is this Man who claims to forgive sins? Is He, in fact, God in human flesh and, therefore, the worthy object of my faith, or is He a mere pretender, a blasphemer making grand, false claims?

WHICH IS EASIER?

            Jesus settles the issue as conclusively as it can be settled. As only God can do, Jesus perceives the thoughts of the Pharisees (5:22) and then brings the critical question out into the light by asking, “Which is easier, to say, ‘Your sins are forgiven you,’ or to say, ‘Rise and walk’ (Luke 5:23)?”

This question is not intended to be limited to its literal meaning but is to be understood by what it is really asking. Jesus is saying this to the Pharisees: “You are correct in saying that God alone can forgive sins. And you are correct to challenge My claim to forgive, since there is no visible evidence that any forgiveness has taken place due to My pronouncement. So, it is ‘easier’ to tell someone, ‘Your sins are forgiven,’ because it cannot be readily disproven. But to command a paralyzed person, ‘Rise and walk,’ with only the sound of My voice is also something that God alone can do. A mere man has no authority to grant movement to the paralyzed. And, unlike forgiveness, if someone were to command a paralyzed person to rise and walk, there would be unmistakable evidence whether that command came with divine authority or not. So, if someone were able to command a paralytic to rise and walk, and the paralytic rose and walked, then that “someone” would have done something only God can do, and that Person would, therefore, have to be God.” Now back to the Scripture: “But that you may know that the Son of Man has authority on earth to forgive sins” – He said to the man who was paralyzed – “I say to you, rise, pick up your bed, and go home (Luke 5:24).” And immediately he rose up before them and picked up what he had been lying on and went home, glorifying God (5:25).

Jesus had given clear evidence that He had the authority to do what only God can do. The conclusion that must be reached is that Jesus is God. His identity has been unmistakably established. And since Jesus is God, He has authority to forgive sins.

AND SO . . .

            This story has conclusively established the identity of Jesus: Jesus is God. Certainly, there are many convincing proofs (Acts 1:3) throughout the Scriptures that attest to the deity of the Lord Jesus Christ, but here the point of the story is to establish Jesus’ identity.

            Jesus has authority to forgive sins. This is a consequence of the fact that He is God. Since God alone forgives sins, and Jesus is God, Jesus can forgive my sins. Hallelujah!

            Jesus is worthy to be the object of our faith. We can confidently place our faith in Jesus and trust Him for our forgiveness and salvation and eternal life, because He has proven Himself to be trustworthy. SDG                 rmb                 12/03/2020

The one who wrestles with God (Genesis 32:22-31)

Most of the people of national Israel were not truly Israel.

In Genesis 32, Jacob wrestles with God and prevails, and thus God changes his name to Israel. The nation that then blossomed from the sons of Jacob became known as “Israel,” and that is the name given to the national ethnic group of the Hebrews to this day. They were and are called the nation of Israel.

But most of the people of national, ethnic Israel were not truly Israel.

Why do I say that?

For the purposes of this article, I am not going to review the clear teaching of the apostle Paul in Romans 9-11, where he says, “They are not all Israel who are descended from Israel (Romans 9:6).” Reviewing Paul’s teaching in Romans 9-11 would conclusively answer the question, but we don’t have time for that now. Nor am I going to cover the myriad examples in the Old Testament where the passage or text uses the word “Israel,” but the context or the teaching of the passage cannot possibly support a reference to national, ethnic Israel. That study would also be conclusive, but again, we don’t have time for that study now.

So why do I say that most of the people of national, ethnic Israel are not truly Israel? Simply put, it is because they do not deserve the name.

In Genesis 32:24, we find a man sitting alone by the ford of the Jabbok. The man has come from a far country with wives and children and flocks and herds and possessions, but he has sent them all away from him and new the man is left utterly alone in the gathering gloom of the night. “And a man wrestled with Jacob until the breaking of the day (Genesis 32:24).” When the man saw that he did not prevail against Jacob, he said to him, “What is your name?” “Jacob.” Then he said, “Your name shall no longer be called Jacob, but Israel (“he strives with God”), for you have striven with God and with men and have prevailed (32:27-28).” The man whose name means “he cheats” had received a new name because he had wrestled with God and had prevailed. Jacob would not let the Man go unless He blessed him. Jacob was finally free of his cursed name. Although he now walked with a limp, Jacob could say that he had seen God face to face, and yet his life had been delivered (32:30-31).

My point is that Jacob was called “Israel” because he had striven with God. Israel means “he strives with God,” so the one who carries the name must also deserve the name. National, ethnic Israel had few who had figuratively wrestled with God all night.

True Israel is made up of those who, like Jacob, have had some point in their life when they have figuratively been left alone at the ford of the Jabbok. Everything else has been sent across the stream and the person is left alone to wrestle with God all night. Then, when the day has finally dawned, the person emerges, blessed by God with a new name, and limping on their thigh. This is what it means to carry the name “Israel.” In the Bible, the elect are often called Israel because they are those who have wrestled with God and prevailed. SDG                 rmb                 12/02/2020

Luke 5:17-26. Part 1 – Faith and forgiveness

What is the nature of genuine faith in Jesus and who is this Man who claims to forgive sins? These are some of the questions that are addressed in the story of Jesus’ healing of the paralytic, a well-known story that appears in each of the synoptic gospels, in Matthew, in Mark, and in Luke. Over the next couple of posts, we will be looking at the account from the gospel of Luke, in Luke 5:17-26. I will be borrowing from the other gospel accounts for some of the details. This post will look at the nature of faith and forgiveness, and the next post will examine the Person of Jesus and find out more of His identity.

THE PLOT OF THE STORY

            As the story opens, Jesus is teaching to a big crowd inside his house when four men try to bring their paralyzed friend to Jesus, presumably for healing him of his paralysis. Since they are unable to get to Jesus through the crowd in the house, they go up on the roof and lower the bed-ridden paralytic down in front of Jesus. Seeing their faith, Jesus forgives the sins of the paralyzed man. The Pharisees and the teachers of the Law, who seem to always be there to give Jesus a hard time, complain that Jesus is wrong to claim to forgive sins, since only God can do that. Jesus then miraculously heals the paralytic, proving that He is, in fact, God and, as God, has authority to forgive sins. The crowds are duly amazed.

FAITH RESULTS IN FORGIVENESS        

            What principles can we learn from this story about the nature of saving faith?

            First, faith in Jesus always results in forgiveness of sins. Faith is the trigger for Christ’s forgiveness, because Jesus always perceives and responds to genuine faith. After Jesus saw their faith, He declared to the paralytic, “Man, your sins are forgiven you (5:20).” Notice that neither the paralytic nor the paralytic’s friends asked Jesus to do anything, but Jesus, “when He saw their faith,” spontaneously granted forgiveness of sins. This is always the case. Then and now, faith in Jesus always results in forgiveness of sins and salvation. If you have placed your faith in Jesus, you, too, have received forgiveness of sins.

            What does Jesus require for Him to forgive sins? Faith alone! “When He saw their faith” What “works” does He require to extend His forgiveness? None! Unlike other false religions and false teaching, there are no works required for Jesus’ forgiveness (Romans 4:2). It was the men’s faith that saved, not their effort. Just so, your faith alone saves you.

            Jesus granted unlimited forgiveness, in essence, absolute forgiveness. “When He saw their faith, He said, ‘Your sins are forgiven.’” Jesus did not say, “Your known sins and your felt sins are forgiven,” so that the man would need to return later if he felt guilty. Nor did Jesus say, “Some of your sins are forgiven, but some are not.” Rather, Jesus said, “So if the Son sets you free, you will be free indeed (John 8:36).” When Jesus forgives sins, He forgives ALL sins forever. He does not forgive some but leave the rest unforgiven. His forgiveness is permanent and comprehensive. If Jesus has seen your faith, then you can have complete confidence that all your sins, past, present, and future, are forever forgiven.

            The proper end of all faith is salvation (Ephesians 2:8), and Jesus grants forgiveness and salvation to this man based on the man’s faith. When Jesus grants forgiveness, He is declaring that the righteous requirement of the Law (death for sin) has been fulfilled in us by means of His death on the cross (Romans 8:4). Because Christ has fulfilled the Law’s requirement on our behalf (2 Cor. 5:21; 1 Peter 3:18), our forgiveness and our salvation are two sides of the same coin. Thus, the person whom God has forgiven has also been saved.

FAITH PRODUCES ACTION

            There is another principle that we see here in this story about those who have genuine faith: Genuine faith manifests itself in faith-filled actions.

            Notice that faith precedes the “works,” or faith precedes the action. So, first, the men had faith that Jesus could heal their paralyzed friend, and then, second, they visibly demonstrated their faith in Jesus by carrying their friend all the way from where he was to where Jesus was. Their faith led to faith-filled action.

            In this story, the men’s faith-filled action was not for Jesus’ benefit, but for the benefit of the crowd that was watching. Jesus saw their faith, but the crowd needed to see the radical action that their faith produced. It is most often faith-filled action that makes genuine faith visible. Those outside of Christ cannot see or understand faith unless our faith is manifested by the actions of our lives. As James says, “Show me your faith apart from your works, and I will show you my faith by my works (James 2:18).”

APPLICATION

            An application of this principle that genuine faith produces action would be to ask ourselves, “Does my faith in Jesus produce faith-filled action?” In other words, if anyone were watching my life, would my actions clearly betray that I am a man or a woman of faith in the Lord Jesus? This is a challenging question for us all, but I think it is incumbent upon us to consider it. Does my faith manifest itself in my life such that an unbeliever could see it?

            Some actions that have occurred to me as evidence of faith are: prayer (Do others know you pray? Do they know to whom you pray? Do they know why you pray?), obedience to Scripture (Do you make decisions that puzzle others because you are obeying a clear teaching of the Scripture?), submission of all aspects of your life to the Lord (Does the Lord have first priority in your life?), unselfishness, humility, your speech. These are everyday ways that we can make our faith visible to others.

NEXT POST

            The next post will use this same passage to examine the Person of Jesus and find out more of His identity and why He claims to forgive sins.

SDG                 rmb                 11/30/2020

The Lord tests our faith (Matthew 15:22-28)

The woman had a daughter who was being tormented by demons and she was not going to let the Healer go until she got her request. She believed that this Jewish Man had the power to heal her daughter and she was not going to miss this opportunity to bring her request before Him (Matthew 15:22).

When you are in a place where you must hear from the Lord and He must answer or all will be lost, what does it take to deter you? When the Lord is not the last resort, but He is the only resort, for He is the only one who has the power to change the situation, how much resistance does it take to cause you to give up? The disciple of the Lord Jesus has been invited into the throne room of the living God to make our requests known to Him (Hebrews 4:16). In Jesus, believers have been given “boldness and confident access through faith in Him (Ephesians 3:12).” The Lord Jesus Himself told us that “our Father who is in heaven gives good things to those who ask Him (Matthew 7:11).” But do we take these promises as seriously as we should? When we must have an answer from the Lord, what will stop us from praying? We have much to learn from this Canaanite woman.

In this episode, Jesus has traveled outside of Jewish Galilee into Gentile territory. A Gentile woman approaches Him and His disciples and begins crying about her daughter, who is “oppressed by a demon (Matthew 15:22).” Jesus and His disciples try to ignore her, but she keeps making herself a pest. Finally, Jesus implies that she is a “dog” and that she is not entitled to His blessings, but she replies that even dogs get crumbs. Then Jesus grants her request.

THE LORD TESTS HER FAITH

What is going on here? What is going on here is that Jesus is testing this woman’s faith to reveal to her and to us that her faith is the genuine article. As Lord of the universe, Jesus reserves the right to test faith, but this is not so that we will be discouraged, and Jesus is not playing games with us. Jesus takes faith very seriously and He never plays games with His children. Jesus does test our faith, but we must remember that Jesus is God and, as God, He already knows that outcome of the testing. Also, true faith manifests itself in perseverance and in persevering prayer. If the woman’s faith is true, she will persevere. True faith will not rest until God answers.

THE WOMAN HAS BOLD FAITH

            Notice how the Canaanite woman cries out to the Lord Jesus: “Have mercy on me, O Lord, Son of David; my daughter is severely oppressed by a demon (15:22).” First, she cries out for mercy. There is no pride or feeling that she deserves a response, but rather a humble request for mercy. She calls Jesus “Lord,” meaning that she is seeing Him in some sense as the Hebrew God, Yahweh. Although not a Jew, she cries out to Him with the covenant title, “Lord.” And she calls Him the Son of David, meaning that she believes He is the promised Messiah, the one from the line of David who will be the King of the Jews. So, her request is marked by reverence and respect.

            But notice also that the woman made her request boldly and directly. Both her words and her actions (kneeling and begging) displayed reverence and honor to the Lord Jesus, but that did not blunt the force of her request. She needed the Lord to act on her behalf, and this was no time for undue politeness. “If You, Lord, do not act to change this situation, all is lost. Hear my cry! Do not delay! O Lord of the universe, my King and my God, answer me and grant my request!”

HOW HER FAITH WAS TESTED

            Instead of granting her request right away based on her faith, however, the Lord allows her faith to be tested.

  • She is a Canaanite and a woman. She is a “dog” outside the Abrahamic covenant promises. The initial test would be to believe that she had any part in the messianic blessings. Would the Jewish Messiah even respond to her? Does she have any part in the Messiah?
  • The next test is that Jesus does not even speak to her (15:23a). She calls out to Him, but He does not even talk to her. He ignores her. But it is important to notice that He did not say “no.” He has not given His answer yet.
  • Jesus’ disciples beg Jesus to send her away (15:23b). This must have been discouraging.
  • Jesus says that He has been sent only to the house of Israel (15:24), clearly implying He has not come to help Canaanites. But it is again important to notice that He did not say “no.” Jesus has not given His answer yet.
  • When she continues kneeling before Him and asking for help, the Lord tells her that the children’s bread should not be given to dogs (15:26), making painfully clear that she is outside the messianic community of the Jews and not entitled to their blessings. But please notice that Jesus has still not given His answer. He has tested her faith and He has rebuffed her, but He has not given an answer yet, yes or no. And since He has not given an answer, the woman continues to ask.

HER PERSEVERANCE IN FAITH

            Despite what I see as five separate tests to her faith and five separate opportunities to stop requesting and to give up, the woman only leans in harder. Her daughter needs Jesus to heal her, and this woman will not relent until Jesus either heals her daughter or gives her an unambiguous no. So, after being called a Gentile dog (maybe “puppy” would be a better translation, so it is not quite as insulting as it may sound), the woman accepts the label and continues pressing her case. “Yes, Lord (she always calls Him “Lord”), but even the dogs eat the crumbs that fall from their masters’ table (15:27).” The woman has gained her request. Her faith has proven true and the Lord Jesus, the Son of God, praises her. “O woman, great is your faith! Be it done for you as you desire (15:28).” The Lord answers, “yes.”

APPLICATION

            As the Lord tested this Canaanite woman, so He may test our faith and may delay His answers to our prayers. He may bring us all the way to the edge of the cliff before He gives us His answer. But does He not have the right to test the strength of our faith? But the question is, “How do we respond to these tests?” We persist and persevere in our prayers until the Lord gives us His answer. We do not take delays or periods of silence or even apparent setbacks and rebuffs as His “no,” but we persist until we either receive our request or the answer is unambiguously “no.” We maintain the fervency of our prayer, believing that the Lord will answer the prayers of His children made in faith (John 15:7).

SDG                 rmb                 11/27/2020

Call upon Him while He is near (Isaiah 55:6)

“We are still young, and we have lots of things that we want to do. There are girls and beer and experiences. When we are older, then maybe we will think about this religious stuff.” Thus Kostya, a Russian student, explained to me his thoughts about the gospel. In so many words, he said to me what many people believe: “The offer of the gospel can be received anytime, and when I am good and ready, I will accept God’s offer.”

Indeed, the Lord’s offer of salvation through the gospel seems to be always available to the sinner, at least that is what we are led to believe. It appears that the sinner, once informed of the gospel of salvation, is free to accept God’s offer whenever they choose to accept it, either today or tomorrow or on my deathbed.

This appearance, however, is a lie from the pit of hell. It is the devil’s lie that the creature is free to ignore the Creator’s offer of salvation until the creature decides to act. Satan propagates this idea because he knows that when a person postpones their gospel response, they effectively smother their gospel response.

But consider this from the standpoint of human experience. Is there ever a situation where a serious offer can be accepted at any time? No. No serious offer is made without an expiration date. In practice, an offer is made, and if there is no acceptance of that offer, the offer is withdrawn.

Now, if it is true in our experience that offers between people for mere earthly things are either accepted or they are withdrawn, how much more true is it that the Lord’s offer to sinful man for forgiveness and for eternal salvation must be accepted or it will be withdrawn. There is an urgency that accompanies the hearing of the gospel, and if the sinner does not respond, the Lord may withdraw the offer.

How, then, are we to respond? In Isaiah 55:6, the Scripture says,

Seek the LORD while He may be found, call upon Him while He is near.

            We are to seek the LORD, but it is clear from this verse that He is not always available. There is a time element to our seeking the LORD. We are to seek the LORD WHILE HE MAY BE FOUND. And since we do not know when the LORD may be found, we are to seek Him with all our heart (Deuteronomy 4:29; Jeremiah 29:13) THE INSTANT WE HAVE A DESIRE FOR HIM. When the gospel has kindled our desire for the LORD and has given us a hunger for cleansing and for righteousness, THEN we are to seek the Lord.

            And we must call upon Him, but again we see that He is not always near. How do I know when HE IS NEAR? If the gospel has been proclaimed and you have been convicted of your sin and have felt a longing for forgiveness, you can know that THE LORD IS NEAR. It is THEN that we are CALL UPON THE LORD. “Whoever will call upon the name of the Lord will be saved (Romans 10:13).”

            In Acts 17, the philosophers in Athens heard Paul declare to them the truths of the gospel and the glories of the resurrection of the Lord Jesus Christ. Paul urged them to seek God (17:27) and to repent (17:30), but they sneered at him and said, “We shall hear you again concerning this (17:32).” But they never heard Paul speak again. Instead, “Paul went out of their midst (17:33)” and left Athens. They had heard the gospel, but they did not seek the Lord, nor did they call on His name, and the offer of salvation was withdrawn, and they perished.

            By contrast, in Matthew 13 we read two parables about seeking in 13:44 and 13:45-46. In the first parable, a man finds a treasure hidden in a field. He realizes that this is the opportunity of a lifetime and that he must act now and seize the moment. And so, “he sells all that he has and buys that field.” That is the attitude of the person who hears the gospel. “This is the moment of my life. I will seek the Lord and call upon Him until I receive His offer.”

            The second parable is similar to the first. In this parable, a pearl merchant finds a fabulous pearl of immense value. He realizes that this is the opportunity of a lifetime and that he must act now and seize the moment. And so, “he sold all that he has and bought it.” That is the attitude of the person who hears the gospel. “This is the moment of my life. I will seek the Lord and call upon Him until I receive His offer.”

            When God, in His infinite grace, chooses to bring the gospel near and to stir our heart with a desire to know Him and to be freed from our sin, then at that moment we must respond, for we do not know if God will ever do this again.

SDG                 rmb                 11/24/2020

Outmatched by great matters (Psalm 131)

Is anyone besides me feeling overwhelmed by life’s challenges these days?

            As I was considering all that is currently going on in my world in particular and in our world in general – in politics, in economics, in culture and society, and, of course, regarding COVID-19 – my soul cried out for a greater simplicity. I felt yet again how limited I am and how complex and overwhelming is the world in which I live. I am a simple man with small abilities seeking to glorify God in a world of ferocious challenges and daunting complexity. So, feeling that my abilities were entirely inadequate for the demands of my world, I once again turned to the pages of God’s word and to Psalm 131, a short psalm of David.

O LORD, my heart is not proud, nor my eyes haughty;

Nor do I involve myself in great matters,

Or in things too difficult for me. – Psalm 131:1 (NASB)

            David enters this psalm distressed and seeking quiet for his soul. “Where in this world of threats is peace to be found?” And why is David distressed? Because David has done a realistic evaluation of his abilities and has made a sober assessment of the challenges arrayed against him and humbly acknowledges that he has an “ability-deficit.” The threats against exceed the defenses in-hand, and David, in faith by an act of the will, chooses to trust the LORD for his protection and to believe that the LORD will be his shield and fortress, and will make up the deficit.

Nor do I involve myself in great matters,

Or in things too difficult for me.

            Here, David makes another resolution. By not involving himself in great matters or in things too difficult for him, David consciously chooses to let a lot of things go and entrust them to his great God. There is both wisdom and faith displayed here. Wisdom is displayed because, by humbly acknowledging that there are many things “above his pay grade,” David is freed up to not waste time or to worry about those things, and he is enabled to focus on the things that do matter. And faith is displayed because David is entrusting the great matters and the things too difficult for him to his great God, for whom nothing is too difficult (Jeremiah 32:17, 27). David is willfully casting his anxiety on the LORD (1 Peter 5:7) and believing that, because the LORD loves him and is with him and has promised to be his God, David can confidently let the great things and the too-difficult things go.

            And the result of David’s faith and trust in the LORD? “Surely I have composed and quieted my soul (131:2a).” David’s distress and anxiety have vanished like smoke, and he now rests in the LORD and hopes in the LORD in quiet trust “like a weaned child rests against its mother (131:2b).”

APPLICATION

            How can we who are simple enjoy the same composed and quieted soul that David enjoyed? Well, first we need to do what David did here in this psalm. David began by humbly realizing that he had an “ability-deficit” (also known as a “limitation-surplus”), and that the world that he faced did indeed outmatch his abilities. Once we have admitted our own ability-deficit, we need to make sure that we have a great God who has promised to bring us all the way through life to heaven (Philippians 1:6; John 10:28-29), a God who will never leave us or forsake us (Hebrews 13:5), who is able to take care of our deficits by His great power. Second, we need to surrender “the great matters and the things too difficult for us” into the hands of the Lord and get them off our radar screen so that we can focus on our “small matters.”

OTHER SUGGESTIONS

            I have a couple of other suggestions that may prove helpful as we all wrestle with the complexities of our world and with our realization of our own limitations.

  • Simplify your life by defining the essential elements of God’s calling for your life and then intentionally cutting away the rest. We can only focus on so many things, and the fewer, the better. By paring away the peripheral elements, we are left with fewer attention drains. In a personal example, I used to spend some time playing a classical guitar. I enjoyed working through a fairly complex piece of music and trying to make it sound like the recording, usually without much success. One day I realized that I would never be able to be very good and that time spent on the guitar was not “core time.” So, the guitar now sits quietly in a corner. Battle complexity by intentionally simplifying!
  • How do I make the most of my limited talents and abilities? How will I best steward my one God-given life? First, focus your energies into a narrow range. Limited talents and abilities diligently focused will produce more than great talent dissipated. Water can be used to water your ferns or to cut through steel. It all depends on the degree of focus. Also, while we all have the same amount of time, we do not all use the same time in the same way. Since life is short and our talents limited, it is best to never waste time and, instead, to make the most of the time, for the days are evil (Ephesians 5:16).

SDG                 rmb                 11/23/2020

Is our search for significance vanity? (Ecclesiastes)

“So, I hated life!” “I hated all my work at which I worked!” These would be deeply disturbing statements from anyone, because of the misery that is revealed by them. There must be deep anguish of soul when someone says, “I hated life.” What makes these statements more troubling and even more baffling is that they were said not by someone who had led a life of failure and aimlessness and dissolution, but by a man who had lived what many would envy as an ideal life. Immense wealth and pleasure and fame and accomplishment, and yet somehow the result is an exclamation of, “So I hated life (Ecclesiastes 2:17).”

This introduces us to the complex book of “Ecclesiastes” in the Bible, a book that explores the question of whether it is possible to have meaning and significance in life when death seems to erase it all. The author, who I will refer to as Qohelet (Hebrew for “preacher”), appears to have mastered life and to have sucked all the juice out of his life well-lived. Building projects and wisdom, pleasures and accumulating wealth; he seems to have succeeded in everything he attempted. But there is one problem Qohelet has failed to solve: DEATH. All his grandest successes “under the sun” shrink into insignificance in the face of this one failure: “I will die.” Death renders life vain (“Vanity of vanities”). Death erases all that life wrote. Death trumps life, and life’s house of cards collapses. And so Qohelet views all effort, indeed, all of life to be just so much “striving after wind.” Is Qohelet right? Is life a pointless striving after wind since death awaits us all? If Qohelet is wrong, where does his error lie? Can we refute his statements or his conclusions? Better still, do we have a solution to his dilemma?

WHERE DOES QOHELET MISS THE MARK?

            First, let me say that I believe that Qohelet is driven by a search for significance, and the primary obstacle to anyone’s lasting significance is that event that concludes life, namely DEATH. If a person’s death does indeed erase all accomplishment and destroy all significance, as Qohelet assumed, then having significance in this life seems impossible. Qohelet accepted the ideas that death is final and that no purpose or significance transcends death, but I believe both of those ideas are false.

            Qohelet has realized late in life that performing all the right things “under the sun,” and even performing them very well, will not bring significance. Nothing “under the sun” can provide significance, because nothing “under the sun” is meant to provide it. Qohelet has focused his search along the horizontal plane, on what can be found “under the sun,” but significance is found vertically, in looking up.

It is also true that accomplishment never produces purpose. Rather, meaningful accomplishment flows out of purpose. First you receive the mission or the purpose, then you pursue those things that accomplish that mission. Qohelet got the order reversed.

            Finally, it seems to me that the Preacher lacks a compelling “why” for all that he is accomplishing. He has amazing abilities that allow him to achieve astonishing things, but his motivation for these comes from within himself, and is not given him from above. Qohelet needs a motivation that is greater than his own ambition, a God-given motivation.

WHAT IS THE SOLUTION?

            As one who has long contemplated my own significance and who has wrestled with Qohelet’s arguments, I have several thoughts to offer about solutions to these questions.

            I do not create my significance by what I do, nor is my significance achieved by my own effort. That is because significance is not manufactured from within, and thus is not to be found “under the sun,” but significance is given by the Lord who reigns over all and is humbly received by the man or woman who loves the Lord.

            My significance is a derived significance. By myself, my life is relatively insignificant. That is why my significance must be derived from another, from one who is infinitely significant. For I joyfully serve the living God and, through faith in Jesus Christ, I have come into a loving relationship with Him, and I derive my significance from His infinite majesty. I am an adopted child of the King of kings, and nothing I could accomplish in a thousand lifetimes would be more significant than that. And since I am in Christ, and Christ lives forever, death has lost its threat and the grave can no longer frighten.

            If we search for significance “under the sun,” we will always be “striving after wind.” But those who fear the Lord and worship the One who is worthy of all praise will find true contentment. They will rest in Him and rejoice in Him and receive with joy and thanksgiving the good things He provides and praise His name. They rejoice in hope now in this life “under the sun,” knowing that after death they will be forever rejoicing with Him.

            In short, significance is found in bowing the knee to the Lord Jesus and humbly and obediently walking with Him through life here “under the sun,” and then forevermore in heaven.

SDG                 rmb                 11/19/2020