I love the story of the prodigal son. I think it describes the incredible love that our heavenly Father lavishes over us. The extent of the patience that he shows prodigals in amazing. Even though there is a marvelous reunion, the story continues.
Luke 15:25-32 introduces another brother to the stage. He was the oldest son of the father. He was the responsible one. He was the one who had been compliant and played by the rules. He was the picture of dutiful living. Compared to his prodigal brother, the oldest son looked great. On the outside, anyway.
When the older brother heard of the celebration given because of his younger sibling's return, he became indignant. Even though he had done all the right things, love was absent from his heart. He wasn’t looking for his brother to come home. And when he came home, he wasn’t happy about it.
The elder brother didn’t cherish the relationship. It’s interesting that he referred to him as “your son,” not “my brother.” The older brother believed he deserved every blessing he possessed. He didn’t have an economy of grace. To him, everything was done in the economy of earning. Even though he has been around his father all of his years, he really knew nothing about his father. He did the father’s work without possessing the father’s love.
One of the hardest things in the Christian life is that when we as prodigals come home to the father’s love, we don’t turn in to the older brother.
God loves prodigals. He will go to great lengths to bring them home. He doesn’t expect the prodigals to behave like mature older brothers. He’s very patient. Our father loves people…prodigal people. His desire is that we join him in loving prodigals, looking for prodigals, running toward prodigals at the first sighting, and riotously celebrating their presence.
I believe that one reason churches in America have become so anemic is because they are more focused on pleasing the older brother than pursuing the prodigals. God invites us to join him in his work of redeeming, reclaiming, and restoring the prodigals.
Showing posts with label God. Show all posts
Showing posts with label God. Show all posts
Wednesday, June 24, 2009
Tuesday, June 23, 2009
The Prodigal Son
This past weekend I completed the God Series with one of Jesus’ most familiar stories -- the story of the prodigal son. I think one of the reasons this story is so popular is because we all identify to some extent with the poor decisions and lack of judgment made by the prodigal. But the story of the prodigal son is really not a story about a son. It’s really a story about a Father. Jesus told the story to illustrate the extent of the heavenly father’s love.
Jesus began the story by telling of a father who had two sons. One of them came to him and said, “I’d like my inheritance now, please.” The father doled out his portion of the inheritance. Several days later the son packed up his new convertible and sped away. He was off to see the world. His request revealed his heart and what was of highest priority to him. He would rather have the money than the father. It was as though he wished his father was dead. After all, inheritances usually assume the death of the benefactor.
You know the story…the son left, spent and squandered. But when the party was over he found himself broke and alone. The only employment he could find in a down economy was feeding pigs, which wasn’t particularly appealing to a young Jew. For the first time he experienced need. And no one was there to care or to share.
Why did the father let him go? The father not only let him go, he financed the trip! I don’t think anyone would say that the father was clueless as to what the son would do once he got his hands on the money. So why did he let him go? Wouldn’t a loving father hold him there at home and forbid him to go? Not this father.
The father’s greatest gift was not the inheritance. The greatest gift any father can give his child is his love. The prodigal preferred stuff, but the father let the son go so that he would learn that there is nothing on this earth that compares to the supremacy of the father’s love.
Isn’t that exactly what God does for us? God’s greatest gift to us is himself. His love for us is unconditional and incomparable. But our heavenly father, just like the prodigal’s father, permits us to go to the “far country” so that we may learn that there is nothing worth having in this life without him. God’s desire for you is that you would value and cherish his love above all things and supremely love him in return.
As the story continues, we read that the son came to his senses. When he came to his senses, what made sense? His father! Sometimes we look at the mess that is our lives and evaluate it in the third person. Like the prodigal son, we assess the chaos that is our life and we come to our senses only to discover that what makes sense is God. Like the prodigal, we repent and return to find our heavenly Father watching for us and welcoming us home.
His father saw him a long way off because he was looking for him. And when the father saw him, he abandoned all that he was doing and ran to him and embraced him. The behavior of the prodigal son didn’t deserve this kind of reception. But the nature of the father demanded it. The father unconditionally loved, forgave, and restored his son to the family.
In a very real sense, we’re all prodigals whom the Father has pursued. Maybe we haven’t spent, squandered, and wasted our fortunes in riotous excess, but we’re prodigal nonetheless. Just like the story describes, our Father watched for our return and welcomed us home. Not because we deserve it. It's just the way God is. His nature demands it.
Jesus began the story by telling of a father who had two sons. One of them came to him and said, “I’d like my inheritance now, please.” The father doled out his portion of the inheritance. Several days later the son packed up his new convertible and sped away. He was off to see the world. His request revealed his heart and what was of highest priority to him. He would rather have the money than the father. It was as though he wished his father was dead. After all, inheritances usually assume the death of the benefactor.
You know the story…the son left, spent and squandered. But when the party was over he found himself broke and alone. The only employment he could find in a down economy was feeding pigs, which wasn’t particularly appealing to a young Jew. For the first time he experienced need. And no one was there to care or to share.
Why did the father let him go? The father not only let him go, he financed the trip! I don’t think anyone would say that the father was clueless as to what the son would do once he got his hands on the money. So why did he let him go? Wouldn’t a loving father hold him there at home and forbid him to go? Not this father.
The father’s greatest gift was not the inheritance. The greatest gift any father can give his child is his love. The prodigal preferred stuff, but the father let the son go so that he would learn that there is nothing on this earth that compares to the supremacy of the father’s love.
Isn’t that exactly what God does for us? God’s greatest gift to us is himself. His love for us is unconditional and incomparable. But our heavenly father, just like the prodigal’s father, permits us to go to the “far country” so that we may learn that there is nothing worth having in this life without him. God’s desire for you is that you would value and cherish his love above all things and supremely love him in return.
As the story continues, we read that the son came to his senses. When he came to his senses, what made sense? His father! Sometimes we look at the mess that is our lives and evaluate it in the third person. Like the prodigal son, we assess the chaos that is our life and we come to our senses only to discover that what makes sense is God. Like the prodigal, we repent and return to find our heavenly Father watching for us and welcoming us home.
His father saw him a long way off because he was looking for him. And when the father saw him, he abandoned all that he was doing and ran to him and embraced him. The behavior of the prodigal son didn’t deserve this kind of reception. But the nature of the father demanded it. The father unconditionally loved, forgave, and restored his son to the family.
In a very real sense, we’re all prodigals whom the Father has pursued. Maybe we haven’t spent, squandered, and wasted our fortunes in riotous excess, but we’re prodigal nonetheless. Just like the story describes, our Father watched for our return and welcomed us home. Not because we deserve it. It's just the way God is. His nature demands it.
Thursday, June 18, 2009
The Trinity (Part 2)
Yesterday I blogged about what we could confidently affirm from Scripture concerning the Trinity. Today the question amounts to what does it really matter? What’s the purpose of thinking about the Trinity? How does this add value to my Christian experience?
I believe that love is the essence of God. It is the foremost of all the attributes and characteristics of God. From his love springs forth the perfections and attributes of God. Love describes the inner life of God. It is the reciprocal self-dedication of the trinity. Before creation, the Trinity existed in perfect relationship of love. One might say that love describes the community within God.
Because of God’s perfect self love, he is free to love his creation. Love is the motive for redemption. We experience God’s love through Christ, and are empowered to love him in return. Not only are we able to receive and respond to God’s love, we are able to receive and respond to one another’s love.
So when Jesus gave the second commandment that we are to love our neighbors as ourselves, he was not just laying down a suggestion for ethical behavior. He was inviting us to experience the kind of perfect love that the Trinity shares in the midst of itself. God models for us the very practice he intends for us to implement in our daily living.
I think the Trinity is not so much about eggs and water as much as it is understanding something about God’s love within himself and beyond himself. To apply the doctrine of the trinity is to go back to those two commands Jesus offered: Love God with all your heart, mind, soul, and strength, and love your neighbor as yourself. That’s part of the take away from studying the Trinity.
I believe that love is the essence of God. It is the foremost of all the attributes and characteristics of God. From his love springs forth the perfections and attributes of God. Love describes the inner life of God. It is the reciprocal self-dedication of the trinity. Before creation, the Trinity existed in perfect relationship of love. One might say that love describes the community within God.
Because of God’s perfect self love, he is free to love his creation. Love is the motive for redemption. We experience God’s love through Christ, and are empowered to love him in return. Not only are we able to receive and respond to God’s love, we are able to receive and respond to one another’s love.
So when Jesus gave the second commandment that we are to love our neighbors as ourselves, he was not just laying down a suggestion for ethical behavior. He was inviting us to experience the kind of perfect love that the Trinity shares in the midst of itself. God models for us the very practice he intends for us to implement in our daily living.
I think the Trinity is not so much about eggs and water as much as it is understanding something about God’s love within himself and beyond himself. To apply the doctrine of the trinity is to go back to those two commands Jesus offered: Love God with all your heart, mind, soul, and strength, and love your neighbor as yourself. That’s part of the take away from studying the Trinity.
Wednesday, June 17, 2009
The Trinity (Part 1)
Last weekend I spoke on the Trinity. I’ve been amazed at the rising level of interest on this doctrine, particularly among younger adults. This fascination has escalated with the publication of The Shack by William Young. Many within our congregation have asked for an opinion on the book. I confess I enjoyed The Shack, and personally admired the attempt Young made at describing the interworkings of the Trinity. He probably gets a lot of it right. And then again, he probably gets a lot of it wrong, too.
As with all mysteries of God, our limited vantage point keeps us from understanding this doctrine in its totality. Even though the word “trinity” does not appear anywhere in the Bible, it is implied throughout. We read evidences of the Trinity in the creation accounts of Genesis (1:1-2; 1:26). Stronger evidence is found in the New Testament, and is expressed in the incarnation (Luke 1:26-38), Jesus’ baptism (Matthew 3:13-17), and the Great Commission (Matthew 28:18-20). Paul often uses a trinitarian formula in his epistles. Like many of God’s mysteries, the Bible affirms this truth yet does not bother to explain it. Our attempts to develop analogies to describe the Trinity are inadequate. Whether we use eggs, water, or clover leafs, the doctrine cannot be accurately illustrated. Bottom line: it's a mystery...something that God has concealed that only he can reveal.
So what can we confidently say? I believe the first step in understanding the Trinity is to affirm that God is One. All the way back to the inception of the nation Israel, the people of God have been staunch monotheists. “Hear O Israel! The Lord our God is One!” (Deuteronomy 6:4). We are monotheists, not tri-theists. So whatever we make of the Trinity must be rooted in the unity of God as One.
Scripture further proclaims that God is revealed as three persons. Or, as Three In One. Three-ness is the essence of God and the way God essentially exists in his being. Part of our challenge with comprehending the Trinity is that we attempt to describe the Trinity as the external expression of God. But the focus of the Trinity is more on the internal relationship within God and how he exists within himself. The three share the same substance and co-equally exist as God. One might think of the Trinity as One God that can be encountered in three ways. As Father, God is revealed as the creator of life, ruler of the universe, and judge of all living. As Jesus the Son, God is expressed as love, salvation, and forgiveness. The work of the Holy Spirit is to bear witness to the work of the Father and Son, convincing and convicting the world of sin, righteousness, and judgment to come.
In the 2nd century, Tertullian described the Trinity as the persona of God. A persona is the role an actor takes in a play. The Trinity functions as if there are three roles in the grand drama of redemption played by one God. Each role may reveal God in a different way, but it’s the same God in every case.
So why is this important? What difference does this make in the 21st century? Check back tomorrow for part 2.
As with all mysteries of God, our limited vantage point keeps us from understanding this doctrine in its totality. Even though the word “trinity” does not appear anywhere in the Bible, it is implied throughout. We read evidences of the Trinity in the creation accounts of Genesis (1:1-2; 1:26). Stronger evidence is found in the New Testament, and is expressed in the incarnation (Luke 1:26-38), Jesus’ baptism (Matthew 3:13-17), and the Great Commission (Matthew 28:18-20). Paul often uses a trinitarian formula in his epistles. Like many of God’s mysteries, the Bible affirms this truth yet does not bother to explain it. Our attempts to develop analogies to describe the Trinity are inadequate. Whether we use eggs, water, or clover leafs, the doctrine cannot be accurately illustrated. Bottom line: it's a mystery...something that God has concealed that only he can reveal.
So what can we confidently say? I believe the first step in understanding the Trinity is to affirm that God is One. All the way back to the inception of the nation Israel, the people of God have been staunch monotheists. “Hear O Israel! The Lord our God is One!” (Deuteronomy 6:4). We are monotheists, not tri-theists. So whatever we make of the Trinity must be rooted in the unity of God as One.
Scripture further proclaims that God is revealed as three persons. Or, as Three In One. Three-ness is the essence of God and the way God essentially exists in his being. Part of our challenge with comprehending the Trinity is that we attempt to describe the Trinity as the external expression of God. But the focus of the Trinity is more on the internal relationship within God and how he exists within himself. The three share the same substance and co-equally exist as God. One might think of the Trinity as One God that can be encountered in three ways. As Father, God is revealed as the creator of life, ruler of the universe, and judge of all living. As Jesus the Son, God is expressed as love, salvation, and forgiveness. The work of the Holy Spirit is to bear witness to the work of the Father and Son, convincing and convicting the world of sin, righteousness, and judgment to come.
In the 2nd century, Tertullian described the Trinity as the persona of God. A persona is the role an actor takes in a play. The Trinity functions as if there are three roles in the grand drama of redemption played by one God. Each role may reveal God in a different way, but it’s the same God in every case.
So why is this important? What difference does this make in the 21st century? Check back tomorrow for part 2.
Friday, June 12, 2009
When God Doesn't Make Sense (Part 3)
Today is the conclusion to a three part post titled "When God Doesn't Make Sense," from Isaiah 55:8-13. To hear the podcast of the sermon visit www.ashworthroad.com.
While his purposes may remain a mystery to us, God’s purposes are designed to bring growth into our lives (Isaiah 55:12). In verse 12, Isaiah points out joy, peace, and praise, as three internal qualities God’s purposes bring to the forefront of our character, even when we cannot comprehend our circumstances. A friend of mine in Texas likes to say, “You will be transformed into the image of Christ. You may embrace it, or you may go kicking and screaming, but you will be transformed into the image of Christ!”
God’s thoughts and ways are often incomprehensible. We must come to the point in life that admits we’re not in control. There’s nothing wrong with asking questions of God. But if the answers don’t lead you to God, you’re on the wrong path. God’s purposes begin to make sense when we align ourselves with him, not vice-versa. His ways bring growth in our character so that we may reflect his likeness to the world. God is more concerned about our character transformation than our personal comfort.
Finally, God’s thoughts and purposes are about his relentless pursuit of his own glory (Isaiah 55:13). God determines the value of what his purposes accomplish. The reason that God sometimes doesn’t make sense is because not everything is about us. It’s about him. Because of this truth we can be free from bargaining with God and trying to manipulate him with promises and behavior.
There are three stories that illustrate this point. The first is the man born blind in John 9:1-3. The second concerns Jesus’ delay in going to Bethany to see his sick friend Lazarus in John 11:1-7. The final vignette is the response God gave to Ananias in Acts 9:15-16 concerning Saul of Tarsus. One had suffered, one was suffering, and one would suffer in the future. In each instance the suffering was for the purpose of bringing glory to God. It wasn’t about their sins, attitudes, or behaviors. It was about the glory of God.
Each time we look at our station in life with confusion, we can be assured of two things. First, God is at work. We may not see it or comprehend it, but he is at work accomplishing his purposes and ways. Second, we can trust him. We trust God on the basis of his character, not his blessings (or perceived lack thereof). We trust God because he is trustworthy. Each thing that is introduced to us in life is an invitation to come to him.
While his purposes may remain a mystery to us, God’s purposes are designed to bring growth into our lives (Isaiah 55:12). In verse 12, Isaiah points out joy, peace, and praise, as three internal qualities God’s purposes bring to the forefront of our character, even when we cannot comprehend our circumstances. A friend of mine in Texas likes to say, “You will be transformed into the image of Christ. You may embrace it, or you may go kicking and screaming, but you will be transformed into the image of Christ!”
God’s thoughts and ways are often incomprehensible. We must come to the point in life that admits we’re not in control. There’s nothing wrong with asking questions of God. But if the answers don’t lead you to God, you’re on the wrong path. God’s purposes begin to make sense when we align ourselves with him, not vice-versa. His ways bring growth in our character so that we may reflect his likeness to the world. God is more concerned about our character transformation than our personal comfort.
Finally, God’s thoughts and purposes are about his relentless pursuit of his own glory (Isaiah 55:13). God determines the value of what his purposes accomplish. The reason that God sometimes doesn’t make sense is because not everything is about us. It’s about him. Because of this truth we can be free from bargaining with God and trying to manipulate him with promises and behavior.
There are three stories that illustrate this point. The first is the man born blind in John 9:1-3. The second concerns Jesus’ delay in going to Bethany to see his sick friend Lazarus in John 11:1-7. The final vignette is the response God gave to Ananias in Acts 9:15-16 concerning Saul of Tarsus. One had suffered, one was suffering, and one would suffer in the future. In each instance the suffering was for the purpose of bringing glory to God. It wasn’t about their sins, attitudes, or behaviors. It was about the glory of God.
Each time we look at our station in life with confusion, we can be assured of two things. First, God is at work. We may not see it or comprehend it, but he is at work accomplishing his purposes and ways. Second, we can trust him. We trust God on the basis of his character, not his blessings (or perceived lack thereof). We trust God because he is trustworthy. Each thing that is introduced to us in life is an invitation to come to him.
Thursday, June 11, 2009
When God Doesn't Make Sense (Part 2)
Yesterday I began sharing some insights from Isaiah 55 that came from last weekend’s message. I’ll do two more today.
Observation three is that God’s purposes are not immediately known or easily perceived (Isaiah 55:10). I’ve read this verse many times, but only recently noticed that the verse contains three interdependent and interrelated cycles. The first cycle is the water cycle. “The rain and the snow come down from the heavens and stay on the ground to water the earth.” Condensation, precipitation, and evaporation would seem a fitting description for this phrase. The rain and snow come to earth. Some evaporates, but some “waters the earth.”
Next is the plant cycle. “They (water) cause the grain to grow, producing seed for the farmer and bread for the hungry.” The water causes the plants to produce seed and grain. The seed is returned to the ground for the next crop, completing the cycle.
Finally we see the energy cycle. “They cause the grain to grow, producing seed for the farmer and bread for the hungry.” So the farmer harvests the grain. Some is used as seed, and some is used for baking bread to feed the hungry. Who is hungry? Certainly the farmer who plants and harvests is included in that group. The farmer uses the fruit of his labor to restore energy that has been expended in planting and harvesting.
Now I know you’re thinking that this is nothing new. Basic, elementary science that is available to any one age 10 or above. What I want to point out is that when it rains or snows there’s more to it than what is immediately perceived. The same is true of God’s purposes and ways. We can discern the initial impact of life's challenges. Rain produces standing water and snow will sometimes drift. It takes time and patience to discern the bigger purposes at work.
The next insight is found that God’s purposes are accomplished regardless of our understanding (Isaiah 55:11). As God sends forth the snow and rain, God sends forth his divine word. His divine word does not return empty. It always accomplishes his intended purposes. His purposes are not contingent upon our comprehension or understanding. So whether we get it or not, God’s divine word is going forth and his purposes are being accomplished. Period.
Tomorrow I’ll finish up the remaining two observations from Isaiah 55.
Observation three is that God’s purposes are not immediately known or easily perceived (Isaiah 55:10). I’ve read this verse many times, but only recently noticed that the verse contains three interdependent and interrelated cycles. The first cycle is the water cycle. “The rain and the snow come down from the heavens and stay on the ground to water the earth.” Condensation, precipitation, and evaporation would seem a fitting description for this phrase. The rain and snow come to earth. Some evaporates, but some “waters the earth.”
Next is the plant cycle. “They (water) cause the grain to grow, producing seed for the farmer and bread for the hungry.” The water causes the plants to produce seed and grain. The seed is returned to the ground for the next crop, completing the cycle.
Finally we see the energy cycle. “They cause the grain to grow, producing seed for the farmer and bread for the hungry.” So the farmer harvests the grain. Some is used as seed, and some is used for baking bread to feed the hungry. Who is hungry? Certainly the farmer who plants and harvests is included in that group. The farmer uses the fruit of his labor to restore energy that has been expended in planting and harvesting.
Now I know you’re thinking that this is nothing new. Basic, elementary science that is available to any one age 10 or above. What I want to point out is that when it rains or snows there’s more to it than what is immediately perceived. The same is true of God’s purposes and ways. We can discern the initial impact of life's challenges. Rain produces standing water and snow will sometimes drift. It takes time and patience to discern the bigger purposes at work.
The next insight is found that God’s purposes are accomplished regardless of our understanding (Isaiah 55:11). As God sends forth the snow and rain, God sends forth his divine word. His divine word does not return empty. It always accomplishes his intended purposes. His purposes are not contingent upon our comprehension or understanding. So whether we get it or not, God’s divine word is going forth and his purposes are being accomplished. Period.
Tomorrow I’ll finish up the remaining two observations from Isaiah 55.
Wednesday, June 10, 2009
When God Doesn't Make Sense (Part 1)
Why?
In my experience there are two kinds of people who ask the question “why?” The first is the learner. No one illustrates this better than a child. When our children were small I sometimes thought they were going to wear me out with their incessant inquisitions. Students who excel are not satisfied to know the answer to their question, they also want to know the logic and rationale behind the answer. They do so by asking “why?”
But there’s another kind of person who asks the question “why?” That would be the person who is suffering tragedy or injustice. They look at their circumstances with shock and ask the exact same question. They not only ask the same question as the learner, they seek the same thing as the learner: the logic and rationale behind the event.
The question “why?” is on the lips of those who are confronted by tragic and untimely death of a friend or loved one, by those who receive positive test results, by those who experience layoffs and unemployment, and by those families who wrestle with crumbling marriages and troubled kids. I don’t think its incidental that both the learner and the sufferer seek the same thing. Maybe there’s a connection. Isaiah 55:8-13 gives some insight for those who ask the question “why?”
The first observation from Isaiah is that God is completely different from humans in how he thinks and how he acts (Isaiah 55:8). This difference is not due to distance, so don’t let the word heavens convey that God is somehow disenfranchised. The word higher here is used as in “immeasurable.” God wants his children to know that he is not like us. When we can’t understand the will and ways of God, it sometimes comes down to the simple fact that we don’t have the capacity to know. God’s thoughts and actions belong to another realm not bound by or limited to time and space. His purposes belong to time and eternity. Because eternity encompasses the future our understanding is incomplete. We can comprehend the present but are not equipped to see the future.
My second observation is that God thinks his own thoughts and pursues his own purposes (Isaiah 55:9). God’s thoughts and purposes belong to him. There are some things God has chosen to reveal to his children. However, there are some things God has chosen not to disclose. Those things that God has chosen to remain veiled are mysteries to us. Those mysteries become the fertile soil of our faith. Our growth in faith depends on becoming comfortable with the mystery. We learn to trust God because he is trustworthy, not because he can be completely comprehended.
Check back tomorrow when I’ll post my third and fourth observations from Isaiah.
In my experience there are two kinds of people who ask the question “why?” The first is the learner. No one illustrates this better than a child. When our children were small I sometimes thought they were going to wear me out with their incessant inquisitions. Students who excel are not satisfied to know the answer to their question, they also want to know the logic and rationale behind the answer. They do so by asking “why?”
But there’s another kind of person who asks the question “why?” That would be the person who is suffering tragedy or injustice. They look at their circumstances with shock and ask the exact same question. They not only ask the same question as the learner, they seek the same thing as the learner: the logic and rationale behind the event.
The question “why?” is on the lips of those who are confronted by tragic and untimely death of a friend or loved one, by those who receive positive test results, by those who experience layoffs and unemployment, and by those families who wrestle with crumbling marriages and troubled kids. I don’t think its incidental that both the learner and the sufferer seek the same thing. Maybe there’s a connection. Isaiah 55:8-13 gives some insight for those who ask the question “why?”
The first observation from Isaiah is that God is completely different from humans in how he thinks and how he acts (Isaiah 55:8). This difference is not due to distance, so don’t let the word heavens convey that God is somehow disenfranchised. The word higher here is used as in “immeasurable.” God wants his children to know that he is not like us. When we can’t understand the will and ways of God, it sometimes comes down to the simple fact that we don’t have the capacity to know. God’s thoughts and actions belong to another realm not bound by or limited to time and space. His purposes belong to time and eternity. Because eternity encompasses the future our understanding is incomplete. We can comprehend the present but are not equipped to see the future.
My second observation is that God thinks his own thoughts and pursues his own purposes (Isaiah 55:9). God’s thoughts and purposes belong to him. There are some things God has chosen to reveal to his children. However, there are some things God has chosen not to disclose. Those things that God has chosen to remain veiled are mysteries to us. Those mysteries become the fertile soil of our faith. Our growth in faith depends on becoming comfortable with the mystery. We learn to trust God because he is trustworthy, not because he can be completely comprehended.
Check back tomorrow when I’ll post my third and fourth observations from Isaiah.
Thursday, June 4, 2009
Does God Change His Mind?
In yesterday's post regarding the changelessness of God, I did not include some of the thoughts I offered in the weekend messages concerning biblical texts which indicate that at certain points God changed his mind or "repented" of a decision. Here's the gist of what I said...
Wait a minute? I thought I remembered reading that God changed his mind over the destruction of Sodom and Gomorrah? That God told Noah that he was sorry he made people? That God told Samuel that he was sorry he picked Saul king? Didn't God add years to Hezekiah's life after he turned his face to the wall in tears? That should be understood as God’s present attitude or intention with respect to the situation as it existed in time. Whatever changeless means, it doesn’t rule out a God who is responsive and who is willing to react to our problems and requests. God doesn’t change. But that doesn’t mean God doesn’t move, act, or respond to his creation.
Another conversation related to this specific point concerns the present popular notion of Open Theism. Open Theism, also known as Process Theology, basically believes that God is in process of growing and developing alongside his creation. In other words, if all of creation is growing and evolving, God must be changing as well. This is, in some respect, an attempt to reconcile the immutable God with how he relates to circumstances and people within the created order. Process Theologians assume that an unchanging God is an uninvolved God. Nothing could be further from the truth.
Wait a minute? I thought I remembered reading that God changed his mind over the destruction of Sodom and Gomorrah? That God told Noah that he was sorry he made people? That God told Samuel that he was sorry he picked Saul king? Didn't God add years to Hezekiah's life after he turned his face to the wall in tears? That should be understood as God’s present attitude or intention with respect to the situation as it existed in time. Whatever changeless means, it doesn’t rule out a God who is responsive and who is willing to react to our problems and requests. God doesn’t change. But that doesn’t mean God doesn’t move, act, or respond to his creation.
Another conversation related to this specific point concerns the present popular notion of Open Theism. Open Theism, also known as Process Theology, basically believes that God is in process of growing and developing alongside his creation. In other words, if all of creation is growing and evolving, God must be changing as well. This is, in some respect, an attempt to reconcile the immutable God with how he relates to circumstances and people within the created order. Process Theologians assume that an unchanging God is an uninvolved God. Nothing could be further from the truth.
Wednesday, June 3, 2009
Does God Change?
“Long ago you laid the foundation of the earth and made the heavens with your hands. They will perish, but you remain forever; they will wear out like old clothing. You will change them like a garment and discard them. But you are always the same; you will live forever.”
-- Psalm 102:25-27 (NLT)
The Bible is a unique experience. The God of the Bible is clearly seen in time and space in human history. God clearly belonged to that world. What about this world? What about God in the here and now? Those stories of the Bible seem remote and foreign to our present experience. However, the Bible affirms that we worship the same God. The exact same God. God does not change.
What does it mean to say that God doesn’t change?
1) God’s life does not change (Psalm 93:2; 1 Tim 6:16; Psalm 90:2)
God was not made for he has always been. He exists forever, and is always the same. His life does not ebb and flow. He does not gain or lose. He does not mature or develop. He does not grow. You can improve any person or product, but God does not need to improve.
2) God’s character does not change (Exodus 3:14)
When Moses asked God for some tangible form of authority before presenting himself to the Egyptian monarchy, God told him “I AM that I AM.” He wanted Egyptians and Hebrews alike to recognize that the God who had sent Moses was the same covenant God of Abraham, Issac, and Jacob. God’s moral character is changeless. He doesn’t mellow. He doesn’t become cynical.
His commands, his words, his covenants, his promises are all based on his changeless character.
3) God’s way of dealing with people does not change.
How God deals with people is consistent and just. God offers no preferential treatment. He does not play favorites.
4) God’s purposes of grace and redemption do not change (1 Samuel 15:29; Numbers 23:19)
His purposes of grace and salvation do not evolve or change. His love extended to us through grace has not changed nor will it change. God initiates his acts of grace, and we respond to that grace with faith.
5) God’s expectations of his people do not change (Micah 6:8)
What God wanted then is what God wants now. He’s not interested in our offerings or our dutiful service. He’s most interested in our love and worship.
God doesn’t change. His changelessness, or “faithful consistency,” is the basis of our trust and response. We can trust God because we can count on God.
So if God doesn’t change, why does he seem so different today? In the Bible we read of his tangible presence, his working of miracles, his displays of power, and his clear communication with his people. Why don’t we see God work in those ways in our contemporary setting? Could it be that we are overstuffed, overfed, over stimulated and over compensated that we don’t need that God anymore? Sometimes people don’t even look for God until a doctor, an attorney, or a banker look at them and say those fatal six words: “We’ve done all we can do.” God has become our last resort instead of our first response!
Where is the God of Abraham, Issac, and Jacob? Of Moses and Joshua?
Where is the God of Elijah and Elisha? Of David and Daniel?
Where is the God of Matthew, Mark, Luke and John? Of Peter and Paul?
God is the same yesterday, today, and forever. But somehow, like Santa Claus and the Easter bunny, we’ve just grown up. Paul warns Timothy about the dangers of having a form of godliness but denying the power thereof. Every explanation we give for the difference is basically reduced to our own genius and self sufficiency. What would happen if you began to live as though the God of the Bible is the God of today? How would your prayers change? How would your life change?
-- Psalm 102:25-27 (NLT)
The Bible is a unique experience. The God of the Bible is clearly seen in time and space in human history. God clearly belonged to that world. What about this world? What about God in the here and now? Those stories of the Bible seem remote and foreign to our present experience. However, the Bible affirms that we worship the same God. The exact same God. God does not change.
What does it mean to say that God doesn’t change?
1) God’s life does not change (Psalm 93:2; 1 Tim 6:16; Psalm 90:2)
God was not made for he has always been. He exists forever, and is always the same. His life does not ebb and flow. He does not gain or lose. He does not mature or develop. He does not grow. You can improve any person or product, but God does not need to improve.
2) God’s character does not change (Exodus 3:14)
When Moses asked God for some tangible form of authority before presenting himself to the Egyptian monarchy, God told him “I AM that I AM.” He wanted Egyptians and Hebrews alike to recognize that the God who had sent Moses was the same covenant God of Abraham, Issac, and Jacob. God’s moral character is changeless. He doesn’t mellow. He doesn’t become cynical.
His commands, his words, his covenants, his promises are all based on his changeless character.
3) God’s way of dealing with people does not change.
How God deals with people is consistent and just. God offers no preferential treatment. He does not play favorites.
4) God’s purposes of grace and redemption do not change (1 Samuel 15:29; Numbers 23:19)
His purposes of grace and salvation do not evolve or change. His love extended to us through grace has not changed nor will it change. God initiates his acts of grace, and we respond to that grace with faith.
5) God’s expectations of his people do not change (Micah 6:8)
What God wanted then is what God wants now. He’s not interested in our offerings or our dutiful service. He’s most interested in our love and worship.
God doesn’t change. His changelessness, or “faithful consistency,” is the basis of our trust and response. We can trust God because we can count on God.
So if God doesn’t change, why does he seem so different today? In the Bible we read of his tangible presence, his working of miracles, his displays of power, and his clear communication with his people. Why don’t we see God work in those ways in our contemporary setting? Could it be that we are overstuffed, overfed, over stimulated and over compensated that we don’t need that God anymore? Sometimes people don’t even look for God until a doctor, an attorney, or a banker look at them and say those fatal six words: “We’ve done all we can do.” God has become our last resort instead of our first response!
Where is the God of Abraham, Issac, and Jacob? Of Moses and Joshua?
Where is the God of Elijah and Elisha? Of David and Daniel?
Where is the God of Matthew, Mark, Luke and John? Of Peter and Paul?
God is the same yesterday, today, and forever. But somehow, like Santa Claus and the Easter bunny, we’ve just grown up. Paul warns Timothy about the dangers of having a form of godliness but denying the power thereof. Every explanation we give for the difference is basically reduced to our own genius and self sufficiency. What would happen if you began to live as though the God of the Bible is the God of today? How would your prayers change? How would your life change?
Monday, May 18, 2009
The Omnipresence of God
I had never really esteemed Grover to be a theologian, but this classic sketch from Sesame Street reminds me of how we perceive the presence of God. Sometimes he is near and sometimes he is far. Truth be known, the average Christ follower would consider God to be far more often than near. Our struggle in identifying the presence of God is compounded by the way we use language. For example, we talk about God on his throne, being filled with the Spirit, and Jesus living in our hearts.
There are no adequate illustrations for God and his attributes. But we can benefit from helpful analogies. For instance, I went to my daughter’s soccer game on Saturday. It was sunny and windy. As I watched the game, I was constantly aware of the presence of air through the wind. Generally I don’t spend a lot of time contemplating air. I know it’s continually there, but unless the air is moving I don’t think much about it. Just because I don’t feel the presence of air doesn’t mean it isn’t present at all times. We cannot go where God is not. God is totally above us, presiding. God is totally beneath us, sustaining. God is totally within us, filling. God is always present with all he is. He cannot be contained or confined.
David marveled at the infinite presence of God in the world. Even more, he was amazed at God’s presence in his life. David expressed his thoughts through poetry in Psalm 139:7-12. In that paragraph David affirmed the presence of God in the midst of three of our most fearful moments: death, distance, and darkness. Those three things in some way relate to the fears that grip our lives. In each of those moments, God is near.
Consider the following listing of Scriptures that affirm God’s presence in our lives. Whether it be a time of crisis or a time of discouragement, God is near. When we suffer, when we’re tempted, or when we wrestle with uncertainty and insecurity, God is near. The Bible affirms that God is present. He is near whether we recognize his presence or not.
Deuteronomy 31:6
Hebrews 13:5
Isaiah 42:1-3
Psalm 34:18
Psalm 22:1-2
Matthew 28:20
Monday, May 11, 2009
The Omniscience of God
When I was a kid, my parents purchased a set of World Book Encyclopedias from a door to door salesman so that I would have that particular advantage in my educational pursuits. I suspect that same set of encyclopedias is somewhere in my parents attic today. On more than one occasion they have offered those books to me for my kids use, but we have this little thing at home called internet access.
I was amazed to learn the there are presently over 25,000,000,000 web pages in existence. Everyday an additional 250,000 new web pages are being uploaded. I recently read that information is doubling every two years!
Much of this information is available at our fingertips, yet is nothing compared to God’s knowledge of all things. Omniscience is the teaching that God fully knows himself and all things actual and possible in one simple (simultaneous) and eternal (infinite) act.
In his book The Knowledge of the Holy, A.W. Tozer writes, “God knows instantly and effortlessly all matter and all matters, all mind and every mind, all spirit and every spirit, all being and every being, all creation and every creature, every plurality and all pluralities, all law and every law, all relations, all causes, all thoughts, all mysteries, all emotions, all desires, every uttered secret, all thrones and dominions, all personalities, all things visible and invisible in heaven and earth. God knows every motion, space, time, life, death, good, evil, heaven, and hell.”
Tozer continues, “Because God knows all things perfectly, He knows nothing better than any other thing. He knows all things equally well. He never discovers anything. He is never surprised or amazed. He never wonders about anything nor does he seek information or ask questions for the sake of information. God possesses complete knowledge and has no need to learn. God has never learned and cannot learn. With God there is never any mix up or confusion. Nothing ever turns out differently than God expected. God knows everything. “
God knows everything material and immaterial, visible and invisible. His knowledge is not limited or restricted to time. He sees the past, present, and the future simultaneously.
God knows all things, including all things about you and me (Psalm 139:1-6). He knows how we are designed (Psalm 103:14; Psalm 139:13-14). He knows your secrets, your sins, and your scars. God knows everything you are facing in this present moment. He knows what you’re going through. He sees your pain, your suffering, your feelings, and your needs. God also sees the good stuff that is there, including every right decision and every appropriate choice. God knows your future. He sees your potential and your possibility.
We matter to God! Who else could love us perfectly and completely in spite of ourselves? Who better to guide us?
I was amazed to learn the there are presently over 25,000,000,000 web pages in existence. Everyday an additional 250,000 new web pages are being uploaded. I recently read that information is doubling every two years!
Much of this information is available at our fingertips, yet is nothing compared to God’s knowledge of all things. Omniscience is the teaching that God fully knows himself and all things actual and possible in one simple (simultaneous) and eternal (infinite) act.
In his book The Knowledge of the Holy, A.W. Tozer writes, “God knows instantly and effortlessly all matter and all matters, all mind and every mind, all spirit and every spirit, all being and every being, all creation and every creature, every plurality and all pluralities, all law and every law, all relations, all causes, all thoughts, all mysteries, all emotions, all desires, every uttered secret, all thrones and dominions, all personalities, all things visible and invisible in heaven and earth. God knows every motion, space, time, life, death, good, evil, heaven, and hell.”
Tozer continues, “Because God knows all things perfectly, He knows nothing better than any other thing. He knows all things equally well. He never discovers anything. He is never surprised or amazed. He never wonders about anything nor does he seek information or ask questions for the sake of information. God possesses complete knowledge and has no need to learn. God has never learned and cannot learn. With God there is never any mix up or confusion. Nothing ever turns out differently than God expected. God knows everything. “
God knows everything material and immaterial, visible and invisible. His knowledge is not limited or restricted to time. He sees the past, present, and the future simultaneously.
God knows all things, including all things about you and me (Psalm 139:1-6). He knows how we are designed (Psalm 103:14; Psalm 139:13-14). He knows your secrets, your sins, and your scars. God knows everything you are facing in this present moment. He knows what you’re going through. He sees your pain, your suffering, your feelings, and your needs. God also sees the good stuff that is there, including every right decision and every appropriate choice. God knows your future. He sees your potential and your possibility.
We matter to God! Who else could love us perfectly and completely in spite of ourselves? Who better to guide us?
Wednesday, May 6, 2009
The Omnipotence of God, Part II
God is able to do all his holy will. The Scripture gives us several example of how God expressed his power and how he continues to express his power today.
1. God expressed his power through his creative acts.
“The Lord merely spoke and the heavens were created.” (Psalm 33:6)
“I am the Lord, who made all things. I alone stretched out the heavens. Who was with me when I made the Earth?” (Isaiah 44:24)
2. God expressed his power through the resurrection of Jesus Christ.
“The Father loves me because I sacrifice my life so I may take it back again. No one can take my life from me. I sacrifice it voluntarily. For I have the authority to lay it down when I want to and also to take it up again.” (John 10:17-18)
3. God expressed his power through his provision of our salvation.
“Now all glory to God, who is able to keep you from falling away and will bring you with great joy into his glorious presence without a single fault.” (Jude 24)
4. God expressed and continues to express his power through life transformation.
“Anyone who belongs to Christ has become a new person. The old life is gone and a new life has begun.” (2 Corinthians 5:17)
5. God also expresses his power through his ability to enact judgment with fairness and equity.
“I solemnly urge you in the presence of God and Christ Jesus, who will someday judge the living and the dead when he appears to set up his kingdom;” (2 Timothy 4:1)
So then, what does God’s power do for us? God doesn’t hoard his power. He bestows it upon us to enable us to do several things.
1. His power enables us to overcome obstacles in life.
“We now have this light shining in our hearts, but we ourselves are like fragile clay jars containing this great treasure. This makes it clear that our great power is from God, and not from ourselves.” (2 Corinthians 4:7-10)
“…My grace is all you need. My power works best in weakness. So now I am glad to boast about my weaknesses so that the power of Christ can work through me. That’s why I take pleasure in weaknesses, persecutions, and troubles that I suffer for Christ. For when I am weak, then I am strong.” (2 Corinthians 12:8-10)
2. His power helps us to overcome sin and temptation.
“If you think you are standing strong, be careful not to fall. The temptations in your life are no different from what others experience. And God is faithful. He will not allow the temptation to be more than you can stand. When you are tempted, he will show you a way out so that you can endure.” (1 Corinthians 10:12-13)
3. His power strengthens us in our weakness.
“He gives power to the weak and strength to the powerless. Even youths will become weak and tired, and young men will fall into exhaustion. But those who trust in the Lord will find new strength. They will soar high on wings like eagles. They will run and not grow weary. They will walk and not faint.” (Isaiah 40:29-31)
God is strangely attracted to weakness. Weakness is the superhighway that brings God’s power into our lives. C.S. Lewis once commented that “Our problem is not that we are too weak. Our problem is that we are too strong.”
4. His power enables us to do the right thing in life.
“Now all glory to God, who is able, through his mighty power at work within us, to accomplish infinitely more than we might ask or think.” (Ephesians 3:20)
5. Finally, his power enables us to become like Christ.
“By his divine power, God has given us everything we need for living a godly life.” (2 Peter 1:3)
If you look at the troubleshooting guide to any appliance, the first thing it will instruct you to do is to check the power source. How do we access the power of God in our lives?
The first way is through worship. When we worship, we are reminded of how great God is. Our lives and our circumstances are brought into proper perspective when we pause to focus on his surpassing greatness. In addition to seeing the greatness of God, in worship we are reminded of God's great deeds and acts of the past. If you've read the Old Testament, perhaps you've noticed that many prayers are offered to the "God of Abraham, Issac, and Jacob." This was their way of recalling the faithfulness and strength that God displayed in the lives of those from previous generations.
The second way is through prayer. In prayer we humble ourselves, acknowledging God as our source for all things, and confessing our limitation. Nothing quite ushers humility into our lives like admitting that we have needs that only God can meet.
Finally, we respond to God's power through acts of faith. The Bible is filled with stories of people who weren't always certain how God would come through. But they responded to him in faith nonetheless.
What if God wants to be powerful in your life? What if God wants to be powerful through your life? 2 Chronicles 16:9 states, "The eyes of the Lord search the whole earth in order to strengthen those whose hearts are fully committed to him."
1. God expressed his power through his creative acts.
“The Lord merely spoke and the heavens were created.” (Psalm 33:6)
“I am the Lord, who made all things. I alone stretched out the heavens. Who was with me when I made the Earth?” (Isaiah 44:24)
2. God expressed his power through the resurrection of Jesus Christ.
“The Father loves me because I sacrifice my life so I may take it back again. No one can take my life from me. I sacrifice it voluntarily. For I have the authority to lay it down when I want to and also to take it up again.” (John 10:17-18)
3. God expressed his power through his provision of our salvation.
“Now all glory to God, who is able to keep you from falling away and will bring you with great joy into his glorious presence without a single fault.” (Jude 24)
4. God expressed and continues to express his power through life transformation.
“Anyone who belongs to Christ has become a new person. The old life is gone and a new life has begun.” (2 Corinthians 5:17)
5. God also expresses his power through his ability to enact judgment with fairness and equity.
“I solemnly urge you in the presence of God and Christ Jesus, who will someday judge the living and the dead when he appears to set up his kingdom;” (2 Timothy 4:1)
So then, what does God’s power do for us? God doesn’t hoard his power. He bestows it upon us to enable us to do several things.
1. His power enables us to overcome obstacles in life.
“We now have this light shining in our hearts, but we ourselves are like fragile clay jars containing this great treasure. This makes it clear that our great power is from God, and not from ourselves.” (2 Corinthians 4:7-10)
“…My grace is all you need. My power works best in weakness. So now I am glad to boast about my weaknesses so that the power of Christ can work through me. That’s why I take pleasure in weaknesses, persecutions, and troubles that I suffer for Christ. For when I am weak, then I am strong.” (2 Corinthians 12:8-10)
2. His power helps us to overcome sin and temptation.
“If you think you are standing strong, be careful not to fall. The temptations in your life are no different from what others experience. And God is faithful. He will not allow the temptation to be more than you can stand. When you are tempted, he will show you a way out so that you can endure.” (1 Corinthians 10:12-13)
3. His power strengthens us in our weakness.
“He gives power to the weak and strength to the powerless. Even youths will become weak and tired, and young men will fall into exhaustion. But those who trust in the Lord will find new strength. They will soar high on wings like eagles. They will run and not grow weary. They will walk and not faint.” (Isaiah 40:29-31)
God is strangely attracted to weakness. Weakness is the superhighway that brings God’s power into our lives. C.S. Lewis once commented that “Our problem is not that we are too weak. Our problem is that we are too strong.”
4. His power enables us to do the right thing in life.
“Now all glory to God, who is able, through his mighty power at work within us, to accomplish infinitely more than we might ask or think.” (Ephesians 3:20)
5. Finally, his power enables us to become like Christ.
“By his divine power, God has given us everything we need for living a godly life.” (2 Peter 1:3)
If you look at the troubleshooting guide to any appliance, the first thing it will instruct you to do is to check the power source. How do we access the power of God in our lives?
The first way is through worship. When we worship, we are reminded of how great God is. Our lives and our circumstances are brought into proper perspective when we pause to focus on his surpassing greatness. In addition to seeing the greatness of God, in worship we are reminded of God's great deeds and acts of the past. If you've read the Old Testament, perhaps you've noticed that many prayers are offered to the "God of Abraham, Issac, and Jacob." This was their way of recalling the faithfulness and strength that God displayed in the lives of those from previous generations.
The second way is through prayer. In prayer we humble ourselves, acknowledging God as our source for all things, and confessing our limitation. Nothing quite ushers humility into our lives like admitting that we have needs that only God can meet.
Finally, we respond to God's power through acts of faith. The Bible is filled with stories of people who weren't always certain how God would come through. But they responded to him in faith nonetheless.
What if God wants to be powerful in your life? What if God wants to be powerful through your life? 2 Chronicles 16:9 states, "The eyes of the Lord search the whole earth in order to strengthen those whose hearts are fully committed to him."
Monday, May 4, 2009
The Omnipotence of God
“Our God is in the heavens, and he does as he wishes.” Psalm 115:3 (NLT)
The word omnipotence is derived from Latin: omni, meaning “all,” and potens, meaning “power(ful).” As a child, I learned to describe omnipotence by saying things like “God can do anything,” or that “God is all powerful.”
But to say that God can do anything is incomplete. It invites silly questions like “If God is almighty, then can he make a rock so big that even he can’t pick it up?” It invites illogical questions like, “Is yellow square or round?” or “How many hours are in a mile?” It also invites misguided questions, like “If God can do anything, why doesn’t he eliminate evil, injustice, suffering, illness, poverty, homelessness, etc.?”
A fuller definition of omnipotence would say that “God is able to do all his holy will.” This definition adds a moral dimension to the power of God. God is able to do all that he wills or purposes to do. He has complete freedom within his own purpose, and he always behaves in ways that are consistent with his character.
For example, Titus 1:2 says that “God cannot lie.” It doesn’t say God doesn’t lie. He cannot lie because it would be inconsistent with his character. Take another example. Suppose you had $20 and were also 21 years old. You have the power and freedom to purchase alcohol. But would you buy alcohol for a minor? If you wouldn’t, it would be because that action would be inconsistent with your character. Your personal power and freedom is governed by a moral compass.
So what is the extent of God's power? God’s power is best understood in two dimensions.
The first dimension is evidenced in his strength or might. God acts without effort. He expends energy without needing replenishment. Isaiah 40:28 reads, “Have you never heard? Have you never understood? The Lord is the everlasting God, the Creator of all the earth. He never grows weak or weary.” A.W. Tozer describes it this way, “God gives power without giving away power.” God is self sufficient. He does not need to look outside of himself for anything. He is unlimited and infinite. Stephen Charnock writes, “His power is such that he can do whatever he pleases without difficulty or resistance; he cannot be checked, restrained, or frustrated.”
The second dimension of God’s power is seen in his absolute freedom. God never needs permission. He is totally unrestrained and knows no restrictions. One of the reasons we possess physical bodies is to limit our will. Imagine what you would do or could do if your will was unrestrained by a body that needed rest, sleep, and food? As American citizens we experience more freedom than most people in the world, but our freedom appears as bondage compared to the complete freedom that God enjoys.
The word omnipotence is derived from Latin: omni, meaning “all,” and potens, meaning “power(ful).” As a child, I learned to describe omnipotence by saying things like “God can do anything,” or that “God is all powerful.”
But to say that God can do anything is incomplete. It invites silly questions like “If God is almighty, then can he make a rock so big that even he can’t pick it up?” It invites illogical questions like, “Is yellow square or round?” or “How many hours are in a mile?” It also invites misguided questions, like “If God can do anything, why doesn’t he eliminate evil, injustice, suffering, illness, poverty, homelessness, etc.?”
A fuller definition of omnipotence would say that “God is able to do all his holy will.” This definition adds a moral dimension to the power of God. God is able to do all that he wills or purposes to do. He has complete freedom within his own purpose, and he always behaves in ways that are consistent with his character.
For example, Titus 1:2 says that “God cannot lie.” It doesn’t say God doesn’t lie. He cannot lie because it would be inconsistent with his character. Take another example. Suppose you had $20 and were also 21 years old. You have the power and freedom to purchase alcohol. But would you buy alcohol for a minor? If you wouldn’t, it would be because that action would be inconsistent with your character. Your personal power and freedom is governed by a moral compass.
So what is the extent of God's power? God’s power is best understood in two dimensions.
The first dimension is evidenced in his strength or might. God acts without effort. He expends energy without needing replenishment. Isaiah 40:28 reads, “Have you never heard? Have you never understood? The Lord is the everlasting God, the Creator of all the earth. He never grows weak or weary.” A.W. Tozer describes it this way, “God gives power without giving away power.” God is self sufficient. He does not need to look outside of himself for anything. He is unlimited and infinite. Stephen Charnock writes, “His power is such that he can do whatever he pleases without difficulty or resistance; he cannot be checked, restrained, or frustrated.”
The second dimension of God’s power is seen in his absolute freedom. God never needs permission. He is totally unrestrained and knows no restrictions. One of the reasons we possess physical bodies is to limit our will. Imagine what you would do or could do if your will was unrestrained by a body that needed rest, sleep, and food? As American citizens we experience more freedom than most people in the world, but our freedom appears as bondage compared to the complete freedom that God enjoys.
Friday, May 1, 2009
Revelation and Faith
Imagine a canyon, such as the Grand Canyon. On one side stands God. On the opposite side stand those who represent various worldviews, whether they be atheistic, agnostic, humanist, or any one of a number of secular non Christian belief systems. How does one bridge the gap between the two?
A civil engineer would suggest that if one were to undertake the task of building a bridge across a great expanse, one would begin building simultaneously from each side in an attempt to meet precisely in the middle. So think of God’s self revelation as the bridge construction undertaken from “his side.”
There are some important things to note:
1. God takes the initiative. In other words, he lays the first girder.
2. All that we know of God is because of what he has chosen to disclose of himself to us.
3. God has revealed himself through creation (general revelation).
4. God has revealed himself through the Bible, and ultimately through his son Jesus Christ (special revelation).
5. God reveals himself as an act of grace to enable us to know him.
Faith works on the bridge from the other side. Sometimes people understand faith as some sort of blind shot in the dark; a baseless emotion somehow evoked from within. But that’s not biblical faith. Biblical faith is a person’s response to God’s initiatives of grace. By grace, God reveals himself to us so that we might know him. When we respond to God’s self disclosure, we are expressing faith. God reveals himself, we respond in faith, and the bridge is constructed across the great divide which brings us safely to God.
Romans 10:17 declares, “Faith comes from hearing, that is, hearing the Good News about Christ.” (NLT)
How can we help people respond to the revelation of God through Christ?
A civil engineer would suggest that if one were to undertake the task of building a bridge across a great expanse, one would begin building simultaneously from each side in an attempt to meet precisely in the middle. So think of God’s self revelation as the bridge construction undertaken from “his side.”
There are some important things to note:
1. God takes the initiative. In other words, he lays the first girder.
2. All that we know of God is because of what he has chosen to disclose of himself to us.
3. God has revealed himself through creation (general revelation).
4. God has revealed himself through the Bible, and ultimately through his son Jesus Christ (special revelation).
5. God reveals himself as an act of grace to enable us to know him.
Faith works on the bridge from the other side. Sometimes people understand faith as some sort of blind shot in the dark; a baseless emotion somehow evoked from within. But that’s not biblical faith. Biblical faith is a person’s response to God’s initiatives of grace. By grace, God reveals himself to us so that we might know him. When we respond to God’s self disclosure, we are expressing faith. God reveals himself, we respond in faith, and the bridge is constructed across the great divide which brings us safely to God.
Romans 10:17 declares, “Faith comes from hearing, that is, hearing the Good News about Christ.” (NLT)
How can we help people respond to the revelation of God through Christ?
Wednesday, April 29, 2009
God's Self-Revelation
by Brent Clark
If you ask 10 different people, “Who is God?” you would probably get 10 different answers. Everyone develops an understanding of God based on their life experiences. Some see God as the great, cosmic Santa Claus, there to grant their every wish and desire. Others see God as a harsh judge waiting to pounce on them and punish them at their first mistake. Of all the views people hold of God, how do we know which view of God is right? How do we know God? The reality is that God has taken steps to reveal himself to his creation. He has done this in several ways.
One way God reveals Himself is through his creation, or through Natural Revelation. Romans 1 tells us that God has revealed himself through his creation. Natural Revelation is a general revelation because it is made available to everyone, everywhere at all times. Through his creation, God has revealed himself to the world by manifesting some of his divine qualities in his creation. God has left his mark on the world. Psalm 19 is a great example of this:
It is important to note that even though it is through Natural Revelation that God has revealed himself, natural revelation is limited in the amount of information it reveals about God. Natural revelation by itself is enough to show the world there is a God, but not enough to save the world.
God goes the additional step of revealing himself in special ways also, known as Special Revelation. One of these ways is through the Bible. 2 Timothy 3:16 states that the Bible is God self-revelation through the written word. This passage states that, “all Scripture is inspired by God…” The word inspired means God-breathed. The Scripture originated in the mind of God and was communicated by the mouth of God though the breath of God. It is God’s Word because he spoke it. The Bible reveals to us what God is like and his plan for us.
God also revealed himself to us through his Son, Jesus Christ. In fact, Jesus is the consummate revelation of God. Hebrews 1:1-3 tells us that Jesus Christ is the perfect revelation of God. Jesus’ revelation to us is complete in every detail. The revelation of God through Christ is not just a better revelation, it is the ultimate revelation. Jesus Christ perfectly shows all that is knowable about God. If we cannot learn about God from the Son, then there is no amount of additional revelation God could do to convince us.
The Hebrews passage says that Christ “radiates God’s own glory.” This tells us he is not like God; he is the very essence of God. Just as one cannot separate the sun’s light from the sun itself, no one can separate the nature of Christ from that of God. The passage also says that Christ “expresses the very character of God.” The word “expresses” gives the picture of a die or engraving. Just as a coin reflects the exact image of the die, so Jesus reproduces the precise character of the Father. Jesus affirmed this himself when he told Philip, “Anyone who has seen me has seen the Father!” (John 14:8 NLT)
So what does this mean? It tells us that God has taken the first steps to reveal himself to man. He wants to be known. It’s undeniable that if he didn’t want to be known, we wouldn’t know him! God has revealed himself to us because of his great love for us. John 3:16 testifies to his love for his creation. God promises eternal life for those that believe in his Son. Eternal life isn’t just a great thing for when we die. Eternal life begins the moment we accept Christ as our Lord and Savior. Eternal life is to know God and to be in a relationship with and experience the blessings which flow from that relationship both now and in the age to come.
God has already taken the steps to reveal himself to us, how will you respond to him?
If you ask 10 different people, “Who is God?” you would probably get 10 different answers. Everyone develops an understanding of God based on their life experiences. Some see God as the great, cosmic Santa Claus, there to grant their every wish and desire. Others see God as a harsh judge waiting to pounce on them and punish them at their first mistake. Of all the views people hold of God, how do we know which view of God is right? How do we know God? The reality is that God has taken steps to reveal himself to his creation. He has done this in several ways.
One way God reveals Himself is through his creation, or through Natural Revelation. Romans 1 tells us that God has revealed himself through his creation. Natural Revelation is a general revelation because it is made available to everyone, everywhere at all times. Through his creation, God has revealed himself to the world by manifesting some of his divine qualities in his creation. God has left his mark on the world. Psalm 19 is a great example of this:
The heavens proclaim the glory of God. The skies display his craftsmanship. Day after day they continue to speak; night after night they make him known. They speak without a sound or word; their voice is never heard. Yet their message has gone throughout the earth and their words to all the world. (Psalm 19:1-4 NLT)
It is important to note that even though it is through Natural Revelation that God has revealed himself, natural revelation is limited in the amount of information it reveals about God. Natural revelation by itself is enough to show the world there is a God, but not enough to save the world.
God goes the additional step of revealing himself in special ways also, known as Special Revelation. One of these ways is through the Bible. 2 Timothy 3:16 states that the Bible is God self-revelation through the written word. This passage states that, “all Scripture is inspired by God…” The word inspired means God-breathed. The Scripture originated in the mind of God and was communicated by the mouth of God though the breath of God. It is God’s Word because he spoke it. The Bible reveals to us what God is like and his plan for us.
God also revealed himself to us through his Son, Jesus Christ. In fact, Jesus is the consummate revelation of God. Hebrews 1:1-3 tells us that Jesus Christ is the perfect revelation of God. Jesus’ revelation to us is complete in every detail. The revelation of God through Christ is not just a better revelation, it is the ultimate revelation. Jesus Christ perfectly shows all that is knowable about God. If we cannot learn about God from the Son, then there is no amount of additional revelation God could do to convince us.
The Hebrews passage says that Christ “radiates God’s own glory.” This tells us he is not like God; he is the very essence of God. Just as one cannot separate the sun’s light from the sun itself, no one can separate the nature of Christ from that of God. The passage also says that Christ “expresses the very character of God.” The word “expresses” gives the picture of a die or engraving. Just as a coin reflects the exact image of the die, so Jesus reproduces the precise character of the Father. Jesus affirmed this himself when he told Philip, “Anyone who has seen me has seen the Father!” (John 14:8 NLT)
So what does this mean? It tells us that God has taken the first steps to reveal himself to man. He wants to be known. It’s undeniable that if he didn’t want to be known, we wouldn’t know him! God has revealed himself to us because of his great love for us. John 3:16 testifies to his love for his creation. God promises eternal life for those that believe in his Son. Eternal life isn’t just a great thing for when we die. Eternal life begins the moment we accept Christ as our Lord and Savior. Eternal life is to know God and to be in a relationship with and experience the blessings which flow from that relationship both now and in the age to come.
God has already taken the steps to reveal himself to us, how will you respond to him?
Monday, April 20, 2009
Does God Exist?
The following information was compiled and presented by Matthew Pierce in our weekend worship services on April 18-19, 2009. Matthew did his undergraduate studies and received a degree in Philosophy at the University of Southern Mississippi. He is presently a litigation consultant located in Des Moines, Iowa. His wife Rachel is a news anchor for ABC channel 5 in Des Moines.
Our first argument was given the name Ontological by Immanuel Kant, but the argument itself is attributed to St. Anselem, a philosopher from the middle-ages who was once the Archbishop of Canterbury. This argument attempts to provide proof of the existence of God through sheer deduction. The method used is reductio ad absurdum, and you can see why in this excerpt from Anselem’s text:
Therefore, if that, than which nothing greater can be conceived, exists in the understanding alone, the very being, than which nothing greater can be conceived, is one, than which a greater can be conceived. But obviously this is impossible. Hence, there is no doubt that there exists a being, than which nothing greater can be conceived, and it exists both in the understanding and in reality.
To put this in common English, the argument works as follows:
1. It is a conceptual truth that God is a being than which none greater can be imagined.
2. God exists as in idea in the mind.
3. A being that exists as an idea and in reality is greater than a being that exists only as an idea.
4. If God exists only as an idea, then we can imagine something that is greater than God.
5. We cannot imagine something that is greater than God.
6. Therefore, God exists.
Next is the Teleological argument. The word teleological comes from the Greek word telos meaning “end” or “purpose”. Most people would know this argument as “Watchmaker Theory.” This argument attempts to provide proof of the existence of God through identifying universal order and design.
Perhaps you are familiar with the name Anthony Flew. Flew has been described as the world’s most notorious atheist. In 1950 Anthony Flew wrote an essay titled “Theology and Falsification,” which became the most widely reprinted philosophical publication of the last half century. That and subsequent writings were among some of the most cited arguments against the existence of God. At a symposium at New York University in 2004, after over 50 years of championing atheism, Flew announced that he had changed his mind. He attributed recent advances in DNA research as one of the major contributors to his reconsideration. Here’s what he said:
What I think the DNA material had done is that it has shown, by the almost unbelievable complexity of the arrangement which are needed to produce life, that intelligence must have been involved in getting these extraordinarily diverse elements to work together.
Now, from the very small, DNA, we are going to go to the very large. Have you ever considered just how big the universe is?
Why so big? If God wanted to create a universe for humans to live, why make it so vast? According to the currently accepted laws of physics, the universe has to be the size that it is, else stars and planets would not exist. The mind numbing math on this states that if the force of gravitation were different by 1 part in 10 to the 39th power stars would not have formed.
(1 in 10,000,000,000,000,000,000,000,000,000,000,000,000,000)
The third argument is the Cosmological argument which dates back to Aristotle. It states that everything that exists in the Universe is a result of cause. This cause and effect cycles back until it reaches the initial cause, which itself is outside of causation, which is God. One way to think about it is the domino effect. If a domino falls over, something caused it to fall, such as the domino falling behind it.
One of the most popular versions of this argument is the Kalam Cosmological Argument which deals more specifically with the temporal aspect. It proposes:
1. Whatever begins to exist has a cause of its existence.
2. The Universe began to exist.
3. Therefore, the Universe has a cause of its existence.
Now point two seems to be a given. Of course the universe began to exist. The truth is though, secular models tended to have the universe existing eternally, without beginning or end. The problem with the infinite existence of the universe is that science has been coming up with solid evidence that the universe did, in fact, have a beginning – the big bang.
Do you know who first proposed the big bang theory? Would you believe it was a Catholic priest? In 1927 Monsignor Georges Henri Joseph Édouard Lemaître published a physics paper that outlined what we now know as the Big Bang theory. This work would become influential to the work of Edwin Hubble’s Red Shift Argument that proves the ongoing expansion of the universe. The point for this purpose, however, is that atheism is now shifting away from the Big Bang Theory due to the lack of explanation as to who pulled the trigger.
Argument four is the Moral Argument. There are three types or subsets of Moral Argument for us to consider. The Formal Moral Argument suggests that morality consists of a set of commands, and for every command there is a commander. Therefore, there is a commander that commanded morality. The commands only carry as much authority as does their commander. Thus morality carries ultimate authority. Therefore, the commander that commanded morality carries ultimate authority, and only God carries ultimate authority. The commander that commanded morality is God, therefore, God exists.
The Moral Perfection Argument suggests that we ought to be morally perfect. If we ought to be morally perfect, then we can be morally perfect. We cannot be morally perfect unless God exists to aid in this goal, therefore, God exists.
The Kantian Moral Argument is somewhat different, in that it does not argue for the existence of God as much as the existence of an afterlife. The argument is based on things we experience in the world, such as good things happening to bad people, crime being beneficial, and the fact that life does not seem fair. If morality exists and adhering to such does not bring justice to us during our lives here on Earth, then there must be an afterlife where justice is served to those who have behaved in a moral way.
The final argument is the argument from Religious Experience. It states that it is only possible to experience that which exists. Therefore, the phenomenon of religious experience demonstrates the existence of God. This is the argument that most can readily identify with. I dare say that everyone has had a religious experience, in some form or another, that has bolstered our belief that God does in fact exist. In his book Varieties of Religious Experience, William James outlines this argument. In it James argues that all normal persons have religious experience and since experience is the final arbiter of truth, then God must be accepted as factually true. He further states that these religious experiences often to have a profound effect on the lives of people and even whole societies, suggesting that such cannot reasonably be attributed to hallucinations. Instead, it is much more reasonable that a real God is responsible for religious experiences than to attribute the profound effects of those experiences to a mere imaginary being.
Some of the minor arguments include Pascal’s Wager, which suggests that it is rational to believe in the Christian God. In it, Pascal argued that:
1. If you believe in God and it turns out that God does not exist you have lost nothing.
2. If you do not believe in God, and there is a God, then you suffer eternal punishment.
3. If you believe in God and there is a God, you are rewarded in eternity.
4. Thus believing in the Christian God is a wise and rational choice.
One of the interesting features of Pascal’s Wager is that it is the only argument that is directed toward the existence of the Christian God. All other arguments in philosophy simply deal with the existence of a God.
Another minor argument is the argument from Miracles. A miracle is defined as and event performed by or involving a supernatural agency. If a miracle occurs, God must have done it. In order for God to do something, he must exist. Therefore, if God must exist, he does exist.
Intrinsic Probability simply states that 51% is all that it takes to win an argument. Therefore, it is more likely than not that God exists.
The final minor argument is Reformed Epistemology: belief in God can be rational even in the absence of evidence for God’s existence provided they (those beliefs) are (a) grounded, and (b) defended against known objections.
This presentation can be heard in its complete form via podcast by going to www.ashworthroad.com.
Our first argument was given the name Ontological by Immanuel Kant, but the argument itself is attributed to St. Anselem, a philosopher from the middle-ages who was once the Archbishop of Canterbury. This argument attempts to provide proof of the existence of God through sheer deduction. The method used is reductio ad absurdum, and you can see why in this excerpt from Anselem’s text:
Therefore, if that, than which nothing greater can be conceived, exists in the understanding alone, the very being, than which nothing greater can be conceived, is one, than which a greater can be conceived. But obviously this is impossible. Hence, there is no doubt that there exists a being, than which nothing greater can be conceived, and it exists both in the understanding and in reality.
To put this in common English, the argument works as follows:
1. It is a conceptual truth that God is a being than which none greater can be imagined.
2. God exists as in idea in the mind.
3. A being that exists as an idea and in reality is greater than a being that exists only as an idea.
4. If God exists only as an idea, then we can imagine something that is greater than God.
5. We cannot imagine something that is greater than God.
6. Therefore, God exists.
Next is the Teleological argument. The word teleological comes from the Greek word telos meaning “end” or “purpose”. Most people would know this argument as “Watchmaker Theory.” This argument attempts to provide proof of the existence of God through identifying universal order and design.
Perhaps you are familiar with the name Anthony Flew. Flew has been described as the world’s most notorious atheist. In 1950 Anthony Flew wrote an essay titled “Theology and Falsification,” which became the most widely reprinted philosophical publication of the last half century. That and subsequent writings were among some of the most cited arguments against the existence of God. At a symposium at New York University in 2004, after over 50 years of championing atheism, Flew announced that he had changed his mind. He attributed recent advances in DNA research as one of the major contributors to his reconsideration. Here’s what he said:
What I think the DNA material had done is that it has shown, by the almost unbelievable complexity of the arrangement which are needed to produce life, that intelligence must have been involved in getting these extraordinarily diverse elements to work together.
Now, from the very small, DNA, we are going to go to the very large. Have you ever considered just how big the universe is?
Why so big? If God wanted to create a universe for humans to live, why make it so vast? According to the currently accepted laws of physics, the universe has to be the size that it is, else stars and planets would not exist. The mind numbing math on this states that if the force of gravitation were different by 1 part in 10 to the 39th power stars would not have formed.
(1 in 10,000,000,000,000,000,000,000,000,000,000,000,000,000)
The third argument is the Cosmological argument which dates back to Aristotle. It states that everything that exists in the Universe is a result of cause. This cause and effect cycles back until it reaches the initial cause, which itself is outside of causation, which is God. One way to think about it is the domino effect. If a domino falls over, something caused it to fall, such as the domino falling behind it.
One of the most popular versions of this argument is the Kalam Cosmological Argument which deals more specifically with the temporal aspect. It proposes:
1. Whatever begins to exist has a cause of its existence.
2. The Universe began to exist.
3. Therefore, the Universe has a cause of its existence.
Now point two seems to be a given. Of course the universe began to exist. The truth is though, secular models tended to have the universe existing eternally, without beginning or end. The problem with the infinite existence of the universe is that science has been coming up with solid evidence that the universe did, in fact, have a beginning – the big bang.
Do you know who first proposed the big bang theory? Would you believe it was a Catholic priest? In 1927 Monsignor Georges Henri Joseph Édouard Lemaître published a physics paper that outlined what we now know as the Big Bang theory. This work would become influential to the work of Edwin Hubble’s Red Shift Argument that proves the ongoing expansion of the universe. The point for this purpose, however, is that atheism is now shifting away from the Big Bang Theory due to the lack of explanation as to who pulled the trigger.
Argument four is the Moral Argument. There are three types or subsets of Moral Argument for us to consider. The Formal Moral Argument suggests that morality consists of a set of commands, and for every command there is a commander. Therefore, there is a commander that commanded morality. The commands only carry as much authority as does their commander. Thus morality carries ultimate authority. Therefore, the commander that commanded morality carries ultimate authority, and only God carries ultimate authority. The commander that commanded morality is God, therefore, God exists.
The Moral Perfection Argument suggests that we ought to be morally perfect. If we ought to be morally perfect, then we can be morally perfect. We cannot be morally perfect unless God exists to aid in this goal, therefore, God exists.
The Kantian Moral Argument is somewhat different, in that it does not argue for the existence of God as much as the existence of an afterlife. The argument is based on things we experience in the world, such as good things happening to bad people, crime being beneficial, and the fact that life does not seem fair. If morality exists and adhering to such does not bring justice to us during our lives here on Earth, then there must be an afterlife where justice is served to those who have behaved in a moral way.
The final argument is the argument from Religious Experience. It states that it is only possible to experience that which exists. Therefore, the phenomenon of religious experience demonstrates the existence of God. This is the argument that most can readily identify with. I dare say that everyone has had a religious experience, in some form or another, that has bolstered our belief that God does in fact exist. In his book Varieties of Religious Experience, William James outlines this argument. In it James argues that all normal persons have religious experience and since experience is the final arbiter of truth, then God must be accepted as factually true. He further states that these religious experiences often to have a profound effect on the lives of people and even whole societies, suggesting that such cannot reasonably be attributed to hallucinations. Instead, it is much more reasonable that a real God is responsible for religious experiences than to attribute the profound effects of those experiences to a mere imaginary being.
Some of the minor arguments include Pascal’s Wager, which suggests that it is rational to believe in the Christian God. In it, Pascal argued that:
1. If you believe in God and it turns out that God does not exist you have lost nothing.
2. If you do not believe in God, and there is a God, then you suffer eternal punishment.
3. If you believe in God and there is a God, you are rewarded in eternity.
4. Thus believing in the Christian God is a wise and rational choice.
One of the interesting features of Pascal’s Wager is that it is the only argument that is directed toward the existence of the Christian God. All other arguments in philosophy simply deal with the existence of a God.
Another minor argument is the argument from Miracles. A miracle is defined as and event performed by or involving a supernatural agency. If a miracle occurs, God must have done it. In order for God to do something, he must exist. Therefore, if God must exist, he does exist.
Intrinsic Probability simply states that 51% is all that it takes to win an argument. Therefore, it is more likely than not that God exists.
The final minor argument is Reformed Epistemology: belief in God can be rational even in the absence of evidence for God’s existence provided they (those beliefs) are (a) grounded, and (b) defended against known objections.
This presentation can be heard in its complete form via podcast by going to www.ashworthroad.com.
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