Perhaps you think you’ve sinned too much — that there is no hope for you. But Jesus has always reached out to sinners. In Luke 15:1-2, the Pharisees were questioning Him about this. Then, Jesus answered them with a three-part parable describing a little more about the character of man and a lot more about the character of God.
The Sinful Nature of ManMan Is Weak Like a Sheep. In Luke 15:4-7, Jesus compares man to sheep, and that’s not a compliment. Sheep are very weak animals. A sheep is not very smart either: you may see a trained elephant, horse, or dog, but not a trained sheep. A sheep is defenseless: a horse can run; a wolf can bite; and a cat can scratch; but a sheep cannot defend itself. And a sheep is dependent: when it lies down to digest its food, a sheep will sometimes find itself on its back unable to get up. Then, it will bloat and soon die. Like a sheep, we too are weak. We need a Shepherd to guide, protect; and lift us up.
Man Is Worthless Like a Lost Coin. Luke 15:8-10 tells of a woman who has lost a silver coin. Jesus was referring to ten coins that would have been given to a woman by her husband. To have one missing would indicate unfaithfulness. Her coin was lost in darkness, dirt, and disgrace. Like this coin, an unsaved man is lost in darkness and in the filth and disgrace of his sin.
Man Is Wretched Like a Lost Son. Finally, beginning in Luke 15:11, Jesus refers to a son who left his father and chose to live a rebellious life. His sin led to depression, degradation, and starvation. And like this son, there is a gnawing hunger in every man’s heart who does not know the Lord Jesus Christ.
The Saving Nature of GodWe have just seen man’s hopelessness apart from God. But Jesus showed us the sinful nature of man so He could explain the saving nature of God.
The Shepherd shows the rescuing nature of the Lord Jesus Christ. John 10:11 says, “I am the good Shepherd: the good Shepherd giveth His life for the sheep.” Jesus’ nature is to seek the lost. He came not primarily as a teacher or a healer but as a Savior. Luke 19:10 says, “For the Son of Man is come to seek and to save that which was lost.”
The woman shows the revealing nature of the Holy Spirit. In order to find her coin, the woman lit a candle. That’s what God the Holy Spirit wants to do in your heart. And the woman also began to sweep her house. Through conviction, the Holy Spirit will sweep and stir up all of the filth and dirt in your life to reveal your condition.
The father shows the receiving nature of God the Father. Luke 15:20 says, “… when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him.” This is one of the most moving pictures in all of the Bible. What a picture of God the Father.
Come HomeAn old preacher sat across the aisle from a young man on a train. He could see the boy was troubled. He went over and said, “Son, I’m a minister. I don’t want to pry, but do you have a problem?” The boy said, “Yes, sir. Many years ago, I had a fight with my parents. I left home and slammed the door behind me. I said I would never come back.” He said, “I have received word that my daddy is sick, and I don’t want him to die without apologizing to him and asking his forgiveness.” He continued, “These tracks run close to my house, and out by the tracks is a large tree. I told them if they would let me come home, to tie a handkerchief on that tree. If I don’t see it, I will know to keep riding.” The preacher said, “You pray, and I’ll look.” And the old preacher in his heart said, “O God, let there be a handkerchief on that tree.” The train came around a curve, and he said, “Son, look!” That old couple had gotten every handkerchief, every towel, and every bed sheet that was white and put them in that tree. It looked like a mountain of snow.
God loves you! The good Shepherd is seeking you; the Holy Spirit is shining His light on you; and God the Father has His arms open wide. Come home!
onsdag 22 september 2010
The Humanity of Jesus
It was one of Jesus’ favorite ways to refer to Himself. He’s quoted 85 times in the King James Version of the New Testament calling Himself the “Son of Man.” Here are some of His human characteristics:
Jew who grew up in Nazareth, learned carpentry from his earthly father, “grew in wisdom & stature, and in favor with God and man,” (Luke 2:52) and began a ministry throughout Israel at age 30.
The cousin of John the Baptist, who proclaimed the coming of the Messiah.
Was baptized by John at the beginning of His ministry, at which point a voice from the heavens proclaimed, “Thou art My beloved Son; in Thee I am well-pleased.” (Luke 3:22, NAS)
Was tempted by Satan in the wilderness for 40 days, at which time He fasted and prayed, and resisted temptation by quoting scripture.
Was misunderstood by His family and those of His hometown.
The half-brother of James, who authored the Book of James, and was a leader of the early church.
After ministering, healing, and teaching for three years, was crucified outside Jerusalem during the feast of Passover by the Romans at the demand of Jewish religious leaders.
Had human needs to eat, drink, and sleep.
Showed human emotions of love, happiness, sadness, and anger… but not fear, hatred, or pride.
Born in Bethlehem into a poor family where the mother, Mary, was a virgin. Both she and Joseph the “step-father” were of the line of David and the tribe of Judah, fulfilling prophecies from: Micah 5:2, Genesis 3:15, Isaiah 7:14, Genesis 49:10, Psalm 132:11, Jeremiah 23:5, and Isaiah 11:10.
The Significance of Christ's Humanity Living on earth for 33 years, Jesus experienced every temptation you and I face, which is why “the Lord knows how to rescue the godly from temptation” (2 Peter 2:9). He also showed us how to model our behavior. 1 Peter 2:21 says, “Christ also suffered for you, leaving you an example for you to follow in His steps.”
So, He knows what we go through. A god-savior could forgive sins, but would not be able to relate to the sinners. A man-savior would be able to relate to humanity, but would not have the authority or power to forgive sins or return from the dead. It was necessary that Jesus be both.
In doing so, he became “the New Adam.”
“For as in Adam [the first man, through whom sin entered the world] all die, so also in Christ all shall be made alive. So also it is written, ‘The first man, Adam, became a living soul.’ The last Adam became a life-giving spirit” (1 Corinthians 15:22, 45).
Who Killed Jesus?With the release of the film The Passion of the Christ, this question again became something of an issue. Was Pilate responsible? Was it Rome? Was it the Sanhedrin, or the entire Hebrew Nation? Or did you and I kill Jesus?
Yes. And no. First, He’s not dead. Upon His death He descended into Hell, where He took the keys and ministered to the dead. After three days, He came back to life, and not as a spirit, but with flesh and bones. When, after 40 days, He left His followers again, He ascended into Heaven, where He sits at the right hand of the Father until the time comes when He will return.
Second, Christ offered Himself up as a sacrifice, which is why we are to daily offer up ourselves as “living sacrifices” (Romans 12:1). With armies of angels and the power of the heavens at His command, would it have been possible to hang the Son of God on a cross without His permission? What’s more, how awful would it be for us now had nobody “killed” Jesus? We required His perfect blood to wash our sins away. “Without the shedding of blood there is no forgiveness” (Hebrews 9:22).
Therefore, to blame any individual or group for “murdering” Jesus is incorrect, and a dishonor to His sacrifice.
Jew who grew up in Nazareth, learned carpentry from his earthly father, “grew in wisdom & stature, and in favor with God and man,” (Luke 2:52) and began a ministry throughout Israel at age 30.
The cousin of John the Baptist, who proclaimed the coming of the Messiah.
Was baptized by John at the beginning of His ministry, at which point a voice from the heavens proclaimed, “Thou art My beloved Son; in Thee I am well-pleased.” (Luke 3:22, NAS)
Was tempted by Satan in the wilderness for 40 days, at which time He fasted and prayed, and resisted temptation by quoting scripture.
Was misunderstood by His family and those of His hometown.
The half-brother of James, who authored the Book of James, and was a leader of the early church.
After ministering, healing, and teaching for three years, was crucified outside Jerusalem during the feast of Passover by the Romans at the demand of Jewish religious leaders.
Had human needs to eat, drink, and sleep.
Showed human emotions of love, happiness, sadness, and anger… but not fear, hatred, or pride.
Born in Bethlehem into a poor family where the mother, Mary, was a virgin. Both she and Joseph the “step-father” were of the line of David and the tribe of Judah, fulfilling prophecies from: Micah 5:2, Genesis 3:15, Isaiah 7:14, Genesis 49:10, Psalm 132:11, Jeremiah 23:5, and Isaiah 11:10.
The Significance of Christ's Humanity Living on earth for 33 years, Jesus experienced every temptation you and I face, which is why “the Lord knows how to rescue the godly from temptation” (2 Peter 2:9). He also showed us how to model our behavior. 1 Peter 2:21 says, “Christ also suffered for you, leaving you an example for you to follow in His steps.”
So, He knows what we go through. A god-savior could forgive sins, but would not be able to relate to the sinners. A man-savior would be able to relate to humanity, but would not have the authority or power to forgive sins or return from the dead. It was necessary that Jesus be both.
In doing so, he became “the New Adam.”
“For as in Adam [the first man, through whom sin entered the world] all die, so also in Christ all shall be made alive. So also it is written, ‘The first man, Adam, became a living soul.’ The last Adam became a life-giving spirit” (1 Corinthians 15:22, 45).
Who Killed Jesus?With the release of the film The Passion of the Christ, this question again became something of an issue. Was Pilate responsible? Was it Rome? Was it the Sanhedrin, or the entire Hebrew Nation? Or did you and I kill Jesus?
Yes. And no. First, He’s not dead. Upon His death He descended into Hell, where He took the keys and ministered to the dead. After three days, He came back to life, and not as a spirit, but with flesh and bones. When, after 40 days, He left His followers again, He ascended into Heaven, where He sits at the right hand of the Father until the time comes when He will return.
Second, Christ offered Himself up as a sacrifice, which is why we are to daily offer up ourselves as “living sacrifices” (Romans 12:1). With armies of angels and the power of the heavens at His command, would it have been possible to hang the Son of God on a cross without His permission? What’s more, how awful would it be for us now had nobody “killed” Jesus? We required His perfect blood to wash our sins away. “Without the shedding of blood there is no forgiveness” (Hebrews 9:22).
Therefore, to blame any individual or group for “murdering” Jesus is incorrect, and a dishonor to His sacrifice.
The Intensity of Jesus Christ's Love and the Intentionality of His Death
The love of Christ for us in his dying was as conscious as his suffering was intentional. "By this we know love, that he laid down his life for us" (1 John 3:16). If he was intentional in laying down his life, it was for us. It was love. "When Jesus knew that his hour had come to depart out of this world to the Father, having loved his own who were in the world, he loved them to the end" (John 13:1). Every step on the Calvary road meant, "I love you."
Therefore, to feel the love of Christ in the laying down of his life, it helps to see how utterly intentional it was. Consider these five ways of seeing Christ's intentionality in dying for us.
First, look at what Jesus said just after that violent moment when Peter tried to cleave the skull of the servant, but only cut off his ear.
Then Jesus said to him, "Put your sword back into its place. For all who take the sword will perish by the sword. Do you think that I cannot appeal to my Father, and he will at once send me more than twelve legions of angels? But how then should the Scriptures be fulfilled, that it must be so?" (Matthew 26:52-54)
It is one thing to say that the details of Jesus' death were predicted in the Old Testament. But it is much more to say that Jesus himself was making his choices precisely to see to it that the Scriptures would be fulfilled.
That is what Jesus said he was doing in Matthew 26:54. "I could escape this misery, but how then should the Scriptures be fulfilled, that it must be so?" I am not choosing to take the way out that I could take because I know the Scriptures. I know what must take place. It is my choice to fulfill all that is predicted of me in the Word of God.
A second way this intentionality is seen is in the repeated expressions to go to Jerusalem--into the very jaws of the lion.
Taking the twelve again, he began to tell them what was to happen to him, saying, "See, we are going up to Jerusalem, and the Son of Man will be delivered over to the chief priests and the scribes, and they will condemn him to death and deliver him over to the Gentiles. And they will mock him and spit on him, and flog him and kill him. And after three days he will rise." (Mark 10:32-34)
Jesus had one all-controlling goal: to die according the Scriptures. He knew when the time was near and set his face like flint: "When the days drew near for him to be taken up, he set his face to go to Jerusalem" (Luke 9:51).
A third way that we see the intentionality of Jesus to suffer for us is in the words he spoke in the mouth of Isaiah the prophet:
I gave my back to those who strike, and my cheeks to those who pull out the beard;I hid not my face from disgrace and spitting. (Isaiah 50:6)
I have to work hard in my imagination to keep before me what iron will this required. Humans recoil from suffering. We recoil a hundred times more from suffering that is caused by unjust, ugly, sniveling, low-down, arrogant people. At every moment of pain and indignity, Jesus chose not to do what would have been immediately just. He gave his back to the smiter. He gave his cheek to slapping. He gave his beard to plucking. He offered his face to spitting. And he was doing it for the very ones causing the pain.
A fourth way we see the intentionality of Jesus' suffering is in the way Peter explains how this was possible. He said, "When he was reviled, he did not revile in return; when he suffered, he did not threaten, but continued entrusting himself to him who judges justly" (1 Peter 2:23).
The way Jesus handled the injustice of it all was not by saying, "Injustice doesn't matter," but by entrusting his cause to "him who judges justly." God would see that justice is done. That was not Jesus' calling at Calvary. (Nor is it our highest calling now. "Vengeance is mine, I will repay," says the Lord, Romans 12:19.)
The fifth and perhaps the clearest statement that Jesus makes about his own intentionality to die is in John 10:17-18:
For this reason the Father loves me, because I lay down my life that I may take it up again. No one takes it from me, but I lay it down of my own accord. I have authority to lay it down, and I have authority to take it up again. This charge I have received from my Father.
Jesus' point in these words is that he is acting completely voluntarily. He is under no constraint from any mere human. Circumstances have not overtaken him. He is not being swept along in the injustice of the moment. He is in control.
Therefore, when John says, "By this we know love, that he laid down his life for us" (1 John 3:16), we should feel the intensity of his love for us to the degree that we see his intentionality to suffer and die. I pray that you will feel it profoundly. And may that profound experience of being loved by Christ have this effect on you:
The love of Christ controls us . . . . He died for all, that those who live might no longer live for themselves but for him who for their sake died and was raised. (2 Corinthians 5:14-15
Therefore, to feel the love of Christ in the laying down of his life, it helps to see how utterly intentional it was. Consider these five ways of seeing Christ's intentionality in dying for us.
First, look at what Jesus said just after that violent moment when Peter tried to cleave the skull of the servant, but only cut off his ear.
Then Jesus said to him, "Put your sword back into its place. For all who take the sword will perish by the sword. Do you think that I cannot appeal to my Father, and he will at once send me more than twelve legions of angels? But how then should the Scriptures be fulfilled, that it must be so?" (Matthew 26:52-54)
It is one thing to say that the details of Jesus' death were predicted in the Old Testament. But it is much more to say that Jesus himself was making his choices precisely to see to it that the Scriptures would be fulfilled.
That is what Jesus said he was doing in Matthew 26:54. "I could escape this misery, but how then should the Scriptures be fulfilled, that it must be so?" I am not choosing to take the way out that I could take because I know the Scriptures. I know what must take place. It is my choice to fulfill all that is predicted of me in the Word of God.
A second way this intentionality is seen is in the repeated expressions to go to Jerusalem--into the very jaws of the lion.
Taking the twelve again, he began to tell them what was to happen to him, saying, "See, we are going up to Jerusalem, and the Son of Man will be delivered over to the chief priests and the scribes, and they will condemn him to death and deliver him over to the Gentiles. And they will mock him and spit on him, and flog him and kill him. And after three days he will rise." (Mark 10:32-34)
Jesus had one all-controlling goal: to die according the Scriptures. He knew when the time was near and set his face like flint: "When the days drew near for him to be taken up, he set his face to go to Jerusalem" (Luke 9:51).
A third way that we see the intentionality of Jesus to suffer for us is in the words he spoke in the mouth of Isaiah the prophet:
I gave my back to those who strike, and my cheeks to those who pull out the beard;I hid not my face from disgrace and spitting. (Isaiah 50:6)
I have to work hard in my imagination to keep before me what iron will this required. Humans recoil from suffering. We recoil a hundred times more from suffering that is caused by unjust, ugly, sniveling, low-down, arrogant people. At every moment of pain and indignity, Jesus chose not to do what would have been immediately just. He gave his back to the smiter. He gave his cheek to slapping. He gave his beard to plucking. He offered his face to spitting. And he was doing it for the very ones causing the pain.
A fourth way we see the intentionality of Jesus' suffering is in the way Peter explains how this was possible. He said, "When he was reviled, he did not revile in return; when he suffered, he did not threaten, but continued entrusting himself to him who judges justly" (1 Peter 2:23).
The way Jesus handled the injustice of it all was not by saying, "Injustice doesn't matter," but by entrusting his cause to "him who judges justly." God would see that justice is done. That was not Jesus' calling at Calvary. (Nor is it our highest calling now. "Vengeance is mine, I will repay," says the Lord, Romans 12:19.)
The fifth and perhaps the clearest statement that Jesus makes about his own intentionality to die is in John 10:17-18:
For this reason the Father loves me, because I lay down my life that I may take it up again. No one takes it from me, but I lay it down of my own accord. I have authority to lay it down, and I have authority to take it up again. This charge I have received from my Father.
Jesus' point in these words is that he is acting completely voluntarily. He is under no constraint from any mere human. Circumstances have not overtaken him. He is not being swept along in the injustice of the moment. He is in control.
Therefore, when John says, "By this we know love, that he laid down his life for us" (1 John 3:16), we should feel the intensity of his love for us to the degree that we see his intentionality to suffer and die. I pray that you will feel it profoundly. And may that profound experience of being loved by Christ have this effect on you:
The love of Christ controls us . . . . He died for all, that those who live might no longer live for themselves but for him who for their sake died and was raised. (2 Corinthians 5:14-15
Why is Jesus called the "Son of Man"?
Let me give a common understanding and then a more sophisticated historical understanding.
The common understanding is that "Son of God" implies his deity—which it does—and that "Son of Man" implies his humanity, which it does too.
He was a son of man, that is, a human being. And he is the Son of God, in that he has always existed as the Eternally Begotten One who comes forth from the Father forever. He always has, and he always will. He is the Second Person of the Trinity with all of the divine nature fully in him.
He is born of a virgin. He had a human father but he didn't have sex with this virgin until Jesus was conceived. He was conceived of the Holy Spirit in the virgin Mary. Thus he is human—fully human. The Bible wants to emphasize that he is fully human.
So that's the common understanding: he is both divine and he is human—two natures, one person.
The more sophisticated and important historical insight is that the term "Son of Man" doesn't merely align him with humanity. It is probably taken from Daniel 7. And if you read that chapter you'll see that the Son of Man is a very exalted figure: not just a human figure but an exalted figure. It was Jesus' favorite self-designation.
If you do a study of the term "Son of Man" in the Gospels you'll see that he didn't refer to himself most often as Son of God but as Son of Man. He said things like, in Mark 10:45, "The Son of Man came not to be served but to serve and to give his life as a ransom for many." So he calls himself Son of Man very often.
I think the reason he did so is because, on the face of it, Son of Man is an ordinary phrase for "human being." He was born of a man. And there's no offense there: who isn't a son of man? But those with ears to hear could hear Daniel 7, in which he was claiming a very exalted role in the history of redemption. And he meant to do it.
Jesus was very subtle in that he was always opening his identity to those with eyes to see, but he wasn't opening it so blatantly that everybody would come and make him king. He had to steer a very narrow course in disclosing his identity, not just openly saying, "I'm the Messiah, I'm the King of the World. Come and acknowledge me as King." He didn't talk like that.
He was quiet. He was subtle. And he would make claims that were explicit in certain settings and implicit in others. And only when the time was right—mainly when he was on trial for his life, and they said, "Are you the Christ, the Son of the living God?"—did he say, "I am, and you will see the Son of Man coming with great power and glory." So he confessed his open deity right at the point where he knew he would be crucified for it.
So I hope that helps. "Son of Man" has the double meaning of human being and, according to Daniel 7, exalted heavenly one. And Jesus means to communicate both of those.
The common understanding is that "Son of God" implies his deity—which it does—and that "Son of Man" implies his humanity, which it does too.
He was a son of man, that is, a human being. And he is the Son of God, in that he has always existed as the Eternally Begotten One who comes forth from the Father forever. He always has, and he always will. He is the Second Person of the Trinity with all of the divine nature fully in him.
He is born of a virgin. He had a human father but he didn't have sex with this virgin until Jesus was conceived. He was conceived of the Holy Spirit in the virgin Mary. Thus he is human—fully human. The Bible wants to emphasize that he is fully human.
So that's the common understanding: he is both divine and he is human—two natures, one person.
The more sophisticated and important historical insight is that the term "Son of Man" doesn't merely align him with humanity. It is probably taken from Daniel 7. And if you read that chapter you'll see that the Son of Man is a very exalted figure: not just a human figure but an exalted figure. It was Jesus' favorite self-designation.
If you do a study of the term "Son of Man" in the Gospels you'll see that he didn't refer to himself most often as Son of God but as Son of Man. He said things like, in Mark 10:45, "The Son of Man came not to be served but to serve and to give his life as a ransom for many." So he calls himself Son of Man very often.
I think the reason he did so is because, on the face of it, Son of Man is an ordinary phrase for "human being." He was born of a man. And there's no offense there: who isn't a son of man? But those with ears to hear could hear Daniel 7, in which he was claiming a very exalted role in the history of redemption. And he meant to do it.
Jesus was very subtle in that he was always opening his identity to those with eyes to see, but he wasn't opening it so blatantly that everybody would come and make him king. He had to steer a very narrow course in disclosing his identity, not just openly saying, "I'm the Messiah, I'm the King of the World. Come and acknowledge me as King." He didn't talk like that.
He was quiet. He was subtle. And he would make claims that were explicit in certain settings and implicit in others. And only when the time was right—mainly when he was on trial for his life, and they said, "Are you the Christ, the Son of the living God?"—did he say, "I am, and you will see the Son of Man coming with great power and glory." So he confessed his open deity right at the point where he knew he would be crucified for it.
So I hope that helps. "Son of Man" has the double meaning of human being and, according to Daniel 7, exalted heavenly one. And Jesus means to communicate both of those.
Jehovah-shalom: The Lord is Peace
“These things I have spoken to you, so that in Me you may have peace. In the world you have tribulation, but take courage; I have overcome the world.”—John 16:33
Where do you turn when you’re in distress? Where do you run when you’re troubled? Or seek counsel when you’re gripped with worry?
Not so very long ago, I found myself in a situation of deep distress. Torn with anxiety, I felt as if the pressure was going to push me through the floor.
As the burden pressed in on me one morning, my first thought was to find my husband and just pour it all out to him. But Jack wasn’t home that day.
Almost automatically I picked up the phone to call him. I had my finger on the button to call. But something kept me from dialing.
I couldn’t go to my husband. I couldn’t go to anybody but the Lord. I had to have the mind of God on this matter.
Alone with God, I cried out to Him in my an¬guish. Like Hezekiah in the face of the besieging Assyrians, I got on my knees and just spread out my situation before the Lord.
He heard my cry. Before I got up from of prayer, He laid the solution out for me. With no doubt at all, I knew what needed to be done. The fog of anxiety lifted from my heart. The path ahead was clear again. Instead of distress, I felt peace.
As grateful as I am for my husband, my friends, and godly counselors, I was so glad that this time I had run right to the Lord. Instead of turning to the left or the right for refuge, I had hurried straight into the strong tower of His name. Like Gideon before me, I discovered firsthand that He is Jehovah-shalom—The Lord is Peace.
In some very dark hours of Israel’s history, God revealed Himself to Gideon as Jehovah-shalom. He was the first to call on the Lord by that name. By every standard, this young man was an unlikely candidate for divine revelation. Gideon’s family was one of the least in Manasseh.
At this juncture in history, Scripture says succinctly: “Israel was brought very low because of Midian” (Judges 6:6).
Why were they so low? It’s not too difficult to guess the reason, is it?
Then the sons of Israel did what was evil in the sight of the LORD; and the LORD gave them into the hands of Midian seven years.
The power of Midian prevailed against Israel. Because of Midian the sons of Israel made for themselves the dens which were in the mountains and the caves and the strongholds. (Judges 6:1-2)
When the hour is dark, when the situation is desperate, when we are humbled and brought very low, we finally begin looking and longing for God’s peace. Trembling, we grope through the darkness, longing to know that all will be well.
When the angel of Jehovah appeared to Gideon, he was crouching in the dark confines of a winepress, threshing wheat in secret to protect it from the in¬vaders. Now, I may not be an expert on ancient Near Eastern agriculture, but I do know one thing: you do not thresh wheat in a winepress!
The idea behind thresh¬ing is to separate the heavier grain from the lighter chaff—and you need open air and a good breeze for that. But Israel was desperate, and you do desperate things when you’re hungry and afraid.
The angel of the LORD appeared to him and said to him, “The LORD is with you, O valiant warrior.” Then Gideon said to him, “O my lord, if the LORD is with us, why then has all this happened to us? …the LORD has abandoned us and given us into the hand of Midian.” The LORD looked at him and said, “Go in this your strength and deliver Israel from the hand of Midian. Have I not sent you?” (Judges 6:12-14)
At first Gideon questioned this angel of the Lord and complained about his circumstances. How could God really love Israel? How could God really care about Gideon when they were all in such distress, danger, and poverty?
Gideon did not yet know to Whom he was speaking.
You may have never lived in a war zone, but you can probably relate to being in a stressful situation that presses the very core of your being. Maybe you need to change to whom you turn for comfort, peace and security.
Call on Jehovah-Shalom. He will meet you wherever you are.
Where do you turn when you’re in distress? Where do you run when you’re troubled? Or seek counsel when you’re gripped with worry?
Not so very long ago, I found myself in a situation of deep distress. Torn with anxiety, I felt as if the pressure was going to push me through the floor.
As the burden pressed in on me one morning, my first thought was to find my husband and just pour it all out to him. But Jack wasn’t home that day.
Almost automatically I picked up the phone to call him. I had my finger on the button to call. But something kept me from dialing.
I couldn’t go to my husband. I couldn’t go to anybody but the Lord. I had to have the mind of God on this matter.
Alone with God, I cried out to Him in my an¬guish. Like Hezekiah in the face of the besieging Assyrians, I got on my knees and just spread out my situation before the Lord.
He heard my cry. Before I got up from of prayer, He laid the solution out for me. With no doubt at all, I knew what needed to be done. The fog of anxiety lifted from my heart. The path ahead was clear again. Instead of distress, I felt peace.
As grateful as I am for my husband, my friends, and godly counselors, I was so glad that this time I had run right to the Lord. Instead of turning to the left or the right for refuge, I had hurried straight into the strong tower of His name. Like Gideon before me, I discovered firsthand that He is Jehovah-shalom—The Lord is Peace.
In some very dark hours of Israel’s history, God revealed Himself to Gideon as Jehovah-shalom. He was the first to call on the Lord by that name. By every standard, this young man was an unlikely candidate for divine revelation. Gideon’s family was one of the least in Manasseh.
At this juncture in history, Scripture says succinctly: “Israel was brought very low because of Midian” (Judges 6:6).
Why were they so low? It’s not too difficult to guess the reason, is it?
Then the sons of Israel did what was evil in the sight of the LORD; and the LORD gave them into the hands of Midian seven years.
The power of Midian prevailed against Israel. Because of Midian the sons of Israel made for themselves the dens which were in the mountains and the caves and the strongholds. (Judges 6:1-2)
When the hour is dark, when the situation is desperate, when we are humbled and brought very low, we finally begin looking and longing for God’s peace. Trembling, we grope through the darkness, longing to know that all will be well.
When the angel of Jehovah appeared to Gideon, he was crouching in the dark confines of a winepress, threshing wheat in secret to protect it from the in¬vaders. Now, I may not be an expert on ancient Near Eastern agriculture, but I do know one thing: you do not thresh wheat in a winepress!
The idea behind thresh¬ing is to separate the heavier grain from the lighter chaff—and you need open air and a good breeze for that. But Israel was desperate, and you do desperate things when you’re hungry and afraid.
The angel of the LORD appeared to him and said to him, “The LORD is with you, O valiant warrior.” Then Gideon said to him, “O my lord, if the LORD is with us, why then has all this happened to us? …the LORD has abandoned us and given us into the hand of Midian.” The LORD looked at him and said, “Go in this your strength and deliver Israel from the hand of Midian. Have I not sent you?” (Judges 6:12-14)
At first Gideon questioned this angel of the Lord and complained about his circumstances. How could God really love Israel? How could God really care about Gideon when they were all in such distress, danger, and poverty?
Gideon did not yet know to Whom he was speaking.
You may have never lived in a war zone, but you can probably relate to being in a stressful situation that presses the very core of your being. Maybe you need to change to whom you turn for comfort, peace and security.
Call on Jehovah-Shalom. He will meet you wherever you are.
In Awe of Jesus Christ
One reason to admire and trust Jesus above all other persons is that he knows more than anyone else. He knows all people thoroughly, their hearts and their thoughts. "He knew all men" (John 2:24). "You, Lord, . . . know the hearts of all men" (Acts 1:24). "And Jesus knowing their thoughts said, 'Why are you thinking evil in your hearts?'" (Matthew 9:4). There is no one who perplexes Jesus. No thought or action is unintelligible to him. He knows its origin and end. The most convoluted psychotic and the most abstruse genius are open and laid bare to his understanding. He understands every motion of their minds.
Jesus not only knows all people thoroughly as they were and are today, he also knows what people will think and do tomorrow. He knows all things that will come to pass. "Jesus, [knew] all the things that were coming upon Him" (John 18:4). On the basis of this knowledge, he foretold numerous things that his friends and enemies would do. "[Jesus said] 'There are some of you who do not believe.' For Jesus knew from the beginning who they were who did not believe, and who it was that would betray Him" (John 6:64). "From now on," he said, "I am telling you before it comes to pass, so that when it does occur, you may believe that I am" (John 13:19). The reason he foretold these things, he explains, is so that we might know that "he is" - is what? That he is the divine Son of God. "I am" is the name for God in Exodus 3:14 and the designation of deity in Isaiah 43:10. Jesus knows all that will come to pass, and, to help our faith, he says, "Behold, I have told you in advance" (Matthew 24:25).
Jesus simply knows all things. Thus his disciples said, truly, "Now we know that You know all things, and have no need for anyone to question You; by this we believe that You came from God" (John 16:30). The extent of Jesus' knowledge was a compelling warrant for faith in his divine origin. At the end of his time on earth Jesus pressed Peter, "'Simon, son of John, do you love Me?' Peter was grieved because He said to him the third time, 'Do you love Me?' And he said to Him, 'Lord, You know all things; You know that I love You' (John 21:17). Peter did not conclude from Jesus' knowledge of his heart that he knew all things; rather he concluded from the omniscience of Jesus that he knew his heart. "You know all things," is a general and unqualified statement that John's gospel presses on our minds.
The greatest thing that can be said of Jesus' knowledge is that he knows God perfectly. We know God partially and imperfectly. Jesus knows him like no other being knows him. He knows him the way an omniscient Person knows himself. "All things have been handed over to Me by My Father; and no one knows the Son except the Father; nor does anyone know the Father except the Son, and anyone to whom the Son wills to reveal Him" (Matthew 11:27). No one but Jesus knows the Father immediately, completely and perfectly. Our knowledge of the Father depends wholly on Jesus' gracious revelation; it is derivative and partial and imperfect.
Nothing greater can be said about the knowledge of Jesus than that he knows God perfectly. All reality outside God is parochial compared to the infinite Reality that God is. What God has made is like a toy compared to the complexity and depth of what God is. All the sciences that scratch the surface of the created universe are the mere ABCs compared to Christ's exhaustive knowledge of the created universe. And this knowledge of the created universe is as a dewdrop on a blade of grass compared to the ocean of knowledge that Jesus has of the Being of God himself. God is infinite. The universe is finite. Knowledge of the infinite is infinite. Therefore to know God, as Jesus knows God, is to have infinite knowledge.
Therefore let us bow down and worship Jesus Christ. If we are impressed with the scholarship of man and the achievements of scientific knowledge, then let us not play the fool by trumpeting a tiny chirp and ignoring the thunder clap of omniscience. Jesus alone is worthy of our highest admiration. Jesus alone is worthy of our trust. He can show us the Father (Matthew 11:27). He can give us irresistible wisdom (Luke 21:15). He can see how to make all things work together for our good (Romans 8:28). None of his judgments about anything is ever mistaken (John 8:16). He teaches the way of God with infallible truthfulness (Matthew 22:16). Trust him. Admire him. Follow him.
In awe of Jesus
Jesus not only knows all people thoroughly as they were and are today, he also knows what people will think and do tomorrow. He knows all things that will come to pass. "Jesus, [knew] all the things that were coming upon Him" (John 18:4). On the basis of this knowledge, he foretold numerous things that his friends and enemies would do. "[Jesus said] 'There are some of you who do not believe.' For Jesus knew from the beginning who they were who did not believe, and who it was that would betray Him" (John 6:64). "From now on," he said, "I am telling you before it comes to pass, so that when it does occur, you may believe that I am" (John 13:19). The reason he foretold these things, he explains, is so that we might know that "he is" - is what? That he is the divine Son of God. "I am" is the name for God in Exodus 3:14 and the designation of deity in Isaiah 43:10. Jesus knows all that will come to pass, and, to help our faith, he says, "Behold, I have told you in advance" (Matthew 24:25).
Jesus simply knows all things. Thus his disciples said, truly, "Now we know that You know all things, and have no need for anyone to question You; by this we believe that You came from God" (John 16:30). The extent of Jesus' knowledge was a compelling warrant for faith in his divine origin. At the end of his time on earth Jesus pressed Peter, "'Simon, son of John, do you love Me?' Peter was grieved because He said to him the third time, 'Do you love Me?' And he said to Him, 'Lord, You know all things; You know that I love You' (John 21:17). Peter did not conclude from Jesus' knowledge of his heart that he knew all things; rather he concluded from the omniscience of Jesus that he knew his heart. "You know all things," is a general and unqualified statement that John's gospel presses on our minds.
The greatest thing that can be said of Jesus' knowledge is that he knows God perfectly. We know God partially and imperfectly. Jesus knows him like no other being knows him. He knows him the way an omniscient Person knows himself. "All things have been handed over to Me by My Father; and no one knows the Son except the Father; nor does anyone know the Father except the Son, and anyone to whom the Son wills to reveal Him" (Matthew 11:27). No one but Jesus knows the Father immediately, completely and perfectly. Our knowledge of the Father depends wholly on Jesus' gracious revelation; it is derivative and partial and imperfect.
Nothing greater can be said about the knowledge of Jesus than that he knows God perfectly. All reality outside God is parochial compared to the infinite Reality that God is. What God has made is like a toy compared to the complexity and depth of what God is. All the sciences that scratch the surface of the created universe are the mere ABCs compared to Christ's exhaustive knowledge of the created universe. And this knowledge of the created universe is as a dewdrop on a blade of grass compared to the ocean of knowledge that Jesus has of the Being of God himself. God is infinite. The universe is finite. Knowledge of the infinite is infinite. Therefore to know God, as Jesus knows God, is to have infinite knowledge.
Therefore let us bow down and worship Jesus Christ. If we are impressed with the scholarship of man and the achievements of scientific knowledge, then let us not play the fool by trumpeting a tiny chirp and ignoring the thunder clap of omniscience. Jesus alone is worthy of our highest admiration. Jesus alone is worthy of our trust. He can show us the Father (Matthew 11:27). He can give us irresistible wisdom (Luke 21:15). He can see how to make all things work together for our good (Romans 8:28). None of his judgments about anything is ever mistaken (John 8:16). He teaches the way of God with infallible truthfulness (Matthew 22:16). Trust him. Admire him. Follow him.
In awe of Jesus
tisdag 21 september 2010
Listen to the Story of Jesus Christ and See the Glory of God
Jesus is concerned to give assurance to those of us who would read the Gospel of John in the 21st century.
For example, he prays for us in John 17:20, "I do not ask for these only, but also for those who will believe in me through their word." In other words, Jesus foresaw that after his departure everyone who would become a Christian would do so not by seeing his physical body but through "the word" of the eyewitnesses. This is possible because an eyewitness like John wrote the Gospel of John.
Another example is the way Jesus responded to Thomas who needed to see Jesus' wounds in order to believe he was really raised from the dead. Jesus had us in mind when he said to Thomas, "Have you believed because you have seen me? Blessed are those who have not seen and yet have believed" (John 20:29).
The point of these two examples of Jesus' concern for us is not that we don't see anything. The point is that though we can't see his physical person, the kind of seeing needed to believe is still possible. It happens through the words of the eyewitnesses.
Jesus' point is that those who have not seen him physically are not at a disadvantage in seeing him the way we need to see him in order to believe in him and have eternal life. Many saw Jesus physically and did not believe. Some saw the amazing miracles and wanted to kill him because of them (John 11:47-48). They did not see the glory of God. They only saw a threat to their power and their way of life.
Even the disciples were slow to see with the eyes of the heart what they were seeing with the eyes of the head. For example, Jesus said to Philip, "Have I been with you so long, and you still do not know me, Philip? Whoever has seen me has seen the Father" (John 14:9). The divine glory of Jesus broke in on the disciples in different ways and at different times.
So it is with us who see Jesus now. Though we do not see him physically, nevertheless we see him through the witness that John bore to Jesus. The Gospel of John (and the other Gospels) are portraits where we look and see Jesus. So we can have the same mixed reaction that the people did in Jesus' day. Of some it was said, "seeing they do not see" (Matthew 13:13). So some of us see the portrait of Jesus in the gospel and do not see the compelling, divine glory of the Son of God full of grace and truth. Others do.
The Apostle Paul knew that he was sent to open the eyes of people who could not see Jesus physically, but who could see him spiritually and be saved. Jesus said to him, "I am sending you to open their eyes, so that they may turn from darkness to light and from the power of Satan to God, that they may receive forgiveness of sins" (Acts 26:17-18).
Paul knew that Satan was blinding the eyes of unbelievers to keep them from seeing divine glory in the portrait of Jesus. "The god of this world has blinded the minds of the unbelievers, to keep them from seeing the light of the gospel of the glory of Christ, who is the image of God" (2 Corinthians 4:4).
How do we see Jesus as compellingly, self-authenticatingly, beautifully, divinely glorious and true? We read or hear the story of his incarnation and life and death and resurrection and what it means. In that hearing, we watch him speak and act. We consider the purpose and plan of God in this story.
As we listen and watch, the mighty grace of God opens the eyes of our heart. That is what the connection between John 1:14 and 1:16 says: "We have seen his glory, glory as of the only Son from the Father, full of grace and truth. . . . [For] from his fullness we have all received, grace upon grace." Grace opened our eyes to see.
Another way to say it is that we see and know the truth and glory of Jesus because of the work of the Holy Spirit. "By this we know that he abides in us, by the Spirit whom he has given us" (1 John 3:24). "By this you know the Spirit of God: every spirit that confesses that Jesus Christ has come in the flesh is from God" (1 John 4:2). In other words, the Holy Spirit opens our eyes to see that this person we are hearing and watching in the story of the gospel is "from God."
When this happens we say, "Jesus [that is, the incarnate one that we are seeing in the gospel story] is Lord!" And then Paul adds, "No one can say ‘Jesus is Lord' except in the Holy Spirit" (1 Corinthians 12:3). This means that our seeing that Jesus is Lord is the work of the Holy Spirit, and our seeing it is the witness of the Spirit in our lives.
I am praying that God would move among us in power during our sojourn in the Gospel of John. O that he might open our eyes more and more to the fullness of his glory. May the Lord remove all blindness. May the Lord grant that we would see him and be changed into his image from glory to glory (2 Corinthians 3:18).
For example, he prays for us in John 17:20, "I do not ask for these only, but also for those who will believe in me through their word." In other words, Jesus foresaw that after his departure everyone who would become a Christian would do so not by seeing his physical body but through "the word" of the eyewitnesses. This is possible because an eyewitness like John wrote the Gospel of John.
Another example is the way Jesus responded to Thomas who needed to see Jesus' wounds in order to believe he was really raised from the dead. Jesus had us in mind when he said to Thomas, "Have you believed because you have seen me? Blessed are those who have not seen and yet have believed" (John 20:29).
The point of these two examples of Jesus' concern for us is not that we don't see anything. The point is that though we can't see his physical person, the kind of seeing needed to believe is still possible. It happens through the words of the eyewitnesses.
Jesus' point is that those who have not seen him physically are not at a disadvantage in seeing him the way we need to see him in order to believe in him and have eternal life. Many saw Jesus physically and did not believe. Some saw the amazing miracles and wanted to kill him because of them (John 11:47-48). They did not see the glory of God. They only saw a threat to their power and their way of life.
Even the disciples were slow to see with the eyes of the heart what they were seeing with the eyes of the head. For example, Jesus said to Philip, "Have I been with you so long, and you still do not know me, Philip? Whoever has seen me has seen the Father" (John 14:9). The divine glory of Jesus broke in on the disciples in different ways and at different times.
So it is with us who see Jesus now. Though we do not see him physically, nevertheless we see him through the witness that John bore to Jesus. The Gospel of John (and the other Gospels) are portraits where we look and see Jesus. So we can have the same mixed reaction that the people did in Jesus' day. Of some it was said, "seeing they do not see" (Matthew 13:13). So some of us see the portrait of Jesus in the gospel and do not see the compelling, divine glory of the Son of God full of grace and truth. Others do.
The Apostle Paul knew that he was sent to open the eyes of people who could not see Jesus physically, but who could see him spiritually and be saved. Jesus said to him, "I am sending you to open their eyes, so that they may turn from darkness to light and from the power of Satan to God, that they may receive forgiveness of sins" (Acts 26:17-18).
Paul knew that Satan was blinding the eyes of unbelievers to keep them from seeing divine glory in the portrait of Jesus. "The god of this world has blinded the minds of the unbelievers, to keep them from seeing the light of the gospel of the glory of Christ, who is the image of God" (2 Corinthians 4:4).
How do we see Jesus as compellingly, self-authenticatingly, beautifully, divinely glorious and true? We read or hear the story of his incarnation and life and death and resurrection and what it means. In that hearing, we watch him speak and act. We consider the purpose and plan of God in this story.
As we listen and watch, the mighty grace of God opens the eyes of our heart. That is what the connection between John 1:14 and 1:16 says: "We have seen his glory, glory as of the only Son from the Father, full of grace and truth. . . . [For] from his fullness we have all received, grace upon grace." Grace opened our eyes to see.
Another way to say it is that we see and know the truth and glory of Jesus because of the work of the Holy Spirit. "By this we know that he abides in us, by the Spirit whom he has given us" (1 John 3:24). "By this you know the Spirit of God: every spirit that confesses that Jesus Christ has come in the flesh is from God" (1 John 4:2). In other words, the Holy Spirit opens our eyes to see that this person we are hearing and watching in the story of the gospel is "from God."
When this happens we say, "Jesus [that is, the incarnate one that we are seeing in the gospel story] is Lord!" And then Paul adds, "No one can say ‘Jesus is Lord' except in the Holy Spirit" (1 Corinthians 12:3). This means that our seeing that Jesus is Lord is the work of the Holy Spirit, and our seeing it is the witness of the Spirit in our lives.
I am praying that God would move among us in power during our sojourn in the Gospel of John. O that he might open our eyes more and more to the fullness of his glory. May the Lord remove all blindness. May the Lord grant that we would see him and be changed into his image from glory to glory (2 Corinthians 3:18).
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