The Emotions of God

Is God able to suffer, to be grieved, to experience emotions? He cannot be manipulated, overwhelmed or unexpectedly overcome by emotion, nor is emotion something to which He is involuntarily subject. However, God is fully able to enter into personal relationship with humanity. And in His sovereignty, He is fully able to allow Himself to be emotionally moved — to experience joy, anger, grief, suffering, etc. — by those with whom He is in relationship.

As people who have been created in the image of God, our emotional capacities reflect our likeness to God. So the emotions of God are very real and not merely anthropopathic projections. This is different from speaking of God in anthropomorphic ways (the “hand,” “arm,” “finger,” “eyes” of God, etc.). God is not physical, so to speak of God in terms of physical forms is purely by analogy. However, God is spirit, and the emotions are immaterial qualities (even though they may also have physical manifestations in the human body). So, although we cannot speak of an immaterial being in terms of material characteristics, except by analogy, we can speak directly of an immaterial being in terms of immaterial qualities such as love, joy, grief, etc.

Human emotions are out of whack. They have been affected by the Fall, humanity’s rebellion against God. So they are as much in need of redemption as are human minds — and God’s purpose is not to eliminate our emotions but to renew them, bringing them into line with His own.

God’s emotions are in perfect harmony, perfect alignment, and His work in us is to conform us to the image of the Son, Jesus Christ, in whom the divine emotions are perfectly expressed. That includes our emotions as much as anything else. God has given us the Holy Spirit to bring forth His fruit in us — love, joy, peace, longsuffering, kindness, goodness, faithfulness, gentleness, self-control (Galatians 5:22-23). All these reflect the character and qualities of Christ and can be summed up in one word: love.

Within the Trinity of Father, Son and Holy Spirit, the emotions of God are perfectly balanced and expressed, even apart from God’s relationship to creation and humanity. We can sum up that relationship as love, for God is love. In creating the world, God also chose to love the world — how could He create anything and not extend His love toward it?

When we love others, we are opening ourselves up to them, allowing ourselves to be affected by them. Likewise, in choosing to create and love the world, God opened Himself up to us and allowed Himself to be affected by us. Through the redemption we have in Jesus Christ, and by the power of the Holy Spirit at work in us, God is bringing our fallen human emotions into alignment with His own divine emotions, so that, as God is love, we may be love, too.

Friendship With God

For by grace you have been saved through faith, and that not of yourselves; it is the gift of God. (Ephesians 2:8)

In the Greco-Roman culture of Paul’s day, the language of “grace” and “faith” indicated a particular relationship, the friendship between a patron, or benefactor, and a client, or beneficiary. The patron freely extended his favor and friendship to an individual or a group. Those who trusted him and welcomed his gift entered freely into friendship with him. He became their friend and they became his. Their concerns became his concerns and his concerns became theirs, because they were now friends.

Through Jesus Christ, God freely extends His favor to us, inviting us into friendship with Him. We enter into this friendship through faith in the Lord Jesus, entrusting ourselves into His hands. Now we belong to Him and He belongs to us. Our concerns become His concerns and His concerns become ours. “Therefore humble yourselves under the mighty hand of God, that He may exalt you in due time,” Peter says, “casting all your care upon Him, for He cares for you” (1 Peter 5:6-7).

This friendship we have with God through Jesus Christ is a participation in the life of God. It is the life of the age to come. It begins for us in this present age but also transcends this age. It is life that is both now and forever, just as God is both now and forever. In a word, this friendship with God is salvation.

“For by grace you have been saved through faith,” Paul says. This salvation is not a contract or an obligation but a relationship with God, a divine friendship that lasts forever. No loopholes, just love.

Not Ashamed to Call Us His Own

For it was fitting for Him, for whom are all things and by whom are all things, in bringing many sons to glory, to make the captain of their salvation perfect through sufferings. For both He who sanctifies and those who are being sanctified are all of one, for which reason He is not ashamed to call them brethren. (Hebrews 2:11)

But now they desire a better, that is, a heavenly country. Therefore God is not ashamed to be called their God, for He has prepared a city for them. (Hebrews 11:16)

God is not ashamed of those who belong to Him by faith. Even as messed up as we are, God is not ashamed to call us His people. And Jesus is not ashamed to claim us as His brothers and sisters. For we are being sanctified by Him. Notice the tense, “are being sanctified.” That indicates that this process of being sanctified, being transformed as God’s own people, is ongoing. We are a work in progress.

Paul tells us that “it is God who works in you both to will and to do for His good pleasure” (Philippians 2:12-13). In other words, God is not only enabling us to do what pleases Him, He is even creating in us the desire to do what pleases Him. God has no doubt about what the end result will be. As Paul said earlier in his letter to the Jesus believers at Philippi, “He who has begun a good work in you will complete it until the day of Jesus Christ” (Philippians 1:6). And God knows exactly what that end result will look like — it will look like Jesus. “For whom He foreknew, He also predestined to be conformed to the image of His Son, that He might be the firstborn among many brethren” (Romans 8:29).

God is currently in the business of shaping us into the image of the Lord Jesus Christ, so that we may forever be like Him. And God, who sees the end from the beginning, is happy with that, because He is happy with Jesus. Jesus is happy with that too, which is why He is not ashamed to be “the firstborn among many brethren” and to call us His brothers and sister.

Alive to God, Dead to Sin

Now if we died with Christ, we believe that we shall also live with Him, knowing that Christ, having been raised from the dead, dies no more. Death no longer has dominion over Him. For the death that He died, He died to sin once for all; but the life that He lives, He lives to God. Likewise you also, reckon yourselves to be dead indeed to sin, but alive to God in Christ Jesus our Lord. (Romans 6:8-11)

But now having been set free from sin, and having become slaves of God, you have your fruit to holiness, and the end, everlasting life. For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord. (Romans 6:22-23)

The death Jesus died on the cross has become my death, and the life Jesus lives by the resurrection has become my life (Romans 6:8-10). This life of Christ that is now in me is eternal life, the life of the age to come, and it has already begun in me. Even now, in this present age, I am alive to God and dead to sin. And that is how I should always reckon myself (v. 11).

Further, believe it or not, I am no longer a slave to sin but have been set free from it. And now, in Christ, I have become a slave to God, wholly His servant, and alive to Him.

To be clear, this was not my doing but God’s. The work is fully His. The fruit of that work in me is sanctification (holiness) and the result is eternal life, the life of the age to come. It is this very life that changes me, because it is the life of Christ Himself. It is the gift of God that I have in Christ, through faith in Him.

Now, also to be clear, when I speak about no longer being a slave to sin, I mean that sin no longer has any right or power or authority over me. For not only has the penalty of sin been paid but also the power of sin has been broken by the Lord Jesus Christ at the cross. This does not mean that I am no longer able to sin, however, but it does means that I am now able to not sin.

And do not present your members as instruments of unrighteousness to sin, but present yourselves to God as being alive from the dead, and your members as instruments of righteousness to God. For sin shall not have dominion over you, for you are not under law but under grace. (Romans 6:13-14)

Being dead to sin means that I am no longer bound to yield myself as an instrument of unrighteousness. I am now alive to God and can now yield myself to Him as an instrument of righteousness. Sin no longer has “dominion” (Greek, kyrieuo) over me. That is, sin is no longer “lord” (kyrios) over me. God has delivered me from the dominion of darkness and brought me into the kingdom of His Son (Colossians 1:13), and now Christ has dominion over me. Through Him I am now dead to sin and alive to God. And that changes everything.

Chief of Sinners?

This is a faithful saying and worthy of all acceptance, that Christ Jesus came into the world to save sinners, of whom I am chief. (1 Timothy 1:15)

In this letter to his protégé, Timothy, Paul refers to himself as the “chief” of sinners. He even uses the present tense — he does not say, “of whom I was chief,” but “of whom I am chief.” But does he mean that he was still sinning in the worst way? Was “chief of sinners” still his condition, even though he was now redeemed and in Christ? Let’s look at this verse in context:

And I thank Christ Jesus our Lord who has enabled me, because He counted me faithful, putting me into the ministry, although I was formerly a blasphemer, a persecutor, and an insolent man; but I obtained mercy because I did it ignorantly in unbelief. And the grace of our Lord was exceedingly abundant, with faith and love which are in Christ Jesus. This is a faithful saying and worthy of all acceptance, that Christ Jesus came into the world to save sinners, of whom I am chief. (1 Timothy 1:12-15)

Notice that Paul speaks of what he was formerly. A blasphemer, a persecutor and an insolent opponent of Christ is what he used to be before he came to Christ. But is that what he still was now as he wrote this letter to Timothy? Was he still blaspheming God? Still persecuting Christians? Still insolently opposing Christ? Of course not!

Or was he still tempted to blaspheme? Still struggling to refrain from persecuting Christians? Still desiring to oppose Christ? Again, of course not! He is speaking about his old ways, his old behaviors, what he was before he came to faith in Christ.

So when Paul identifies himself in verse 15 as the chief of sinners, he is not talking about his current state in Christ — that would mean that Christ had made no difference in his life, in his behavior or in his desires. What an ineffectual salvation that would be. It would also be contradictory to his teaching elsewhere about the transforming power of God in the life of believers. For example:

• In Romans 12:2, Paul speaks of being not conformed to this present age but being transformed by the renewing of the mind. Shall we suppose that God utterly failed in transforming Paul and renewing his mind?
• In Galatians 5:16, Paul speaks of “walking in the Spirit,” which results in not fulfilling the “lusts of the flesh.” Did Paul miserably fail in that?
• In Galatians 5:22-23, Paul speaks of the “fruit of the Spirit”: love, joy, peace, longsuffering, kindness, goodness, faithfulness, gentleness, self-control. Was the Holy Spirit completely unable to bring forth any of that divine fruit in Paul? Was Paul completely barren of it?
• In Philippians 2:13, Paul reminds the Jesus believers at Philippi, “It is God who works in you both to will and to do for His good pleasure” (Philippians 2:13). In other words, God is at work in us enabling us to do what pleases Him. Not only that, but God’s work in us also creates in us the desire to do what pleases Him. Was God thoroughly ineffectual in creating such desire in Paul’s heart, or in giving Paul the power for fulfill it?

The answer to those questions is, of course, No! God did not fail to change Paul. Quite the opposite, the testimony of Acts and the letters of Paul demonstrate that his life was revolutionized by Jesus Christ.
So when Paul speaks of himself as chief of sinners, he is speaking of what he was in his former life. He is not describing his present condition — even though he uses the present tense verb, “am.” But when he identifies himself as chief of sinners, he is saying that nobody is worse than he had been. It is as if he was saying, “I am the record-holder for sinfulness.”

During the recent Olympics, there were a number of records set. Each of the athletes who set them can rightfully boast, “I am the best at ...” But that does not mean that they are each still out on the field performing those record-setting feats. It simply means that no one has surpassed what they have done and broken those records. Likewise, Paul is not saying that he is still sinful in the worst of ways but, rather, that he still holds the record — that nobody is worse than he had been.

Was Paul still capable of sinning? Of course he was, just as all Christians are. But he was not still sinning in the worst of ways, the ways in which he formerly did as a blasphemer, a persecutor of Christians and insolent opponent of Christ. Nor did he struggle with a desire to return to those things. God had done a wonderful work in him, so that as he neared the end of his life he could say, “I have fought the good fight, I have finished the race, I have kept the faith” (2 Timothy 4:7).

Random Thoughts

Some thoughts culled from my random file. Some have occurred to me in moments of quiet reflection, some in discussion with others. Some are aphoristic and avuncular. I didn’t know what else to do with them, so I put them here. For your edification, inspiration and/or motivation — or your money cheerfully refunded.

• If we delight ourselves in the Lord, we will end up with the desires of our heart. If we delight ourselves in the desires of our heart, we will end up with nothing.
• If we get things right in the small moments, we will be alright when the big moments come.
• Discipleship is a process. So is salvation. The invitation to one is the invitation to the other. The life of the age to come is lived out as discipleship in this present age.
• God is love. All the fullness of God dwells in Jesus. Which means that all the fullness of love dwells in Jesus.
• In the Parable of the Prodigal, the extravagant love and grace of the Father was just as much for the elder brother as for the younger, prodigal one … and both were in desperate need of it.
• Good theology leads to wonderful doxology. Isn’t that what we are really supposed to mean by “orthodoxy”?
• When we offer great praise to a great God, we develop great expectation.
• Every little moment of decision is a moment for repentance and conversion. Will I turn to God and yield to the change He wants to work in me? Or will I turn away from God and remain as I am? And every day brings those little moments. So every day is a good day to repent and be converted again.
• Both pride and shame tell us lies.
• The problem I see with both the old “turn or burn” gospel and the new “lovey-dovey, feel good” gospel is that they are both focused on us — on me. But the gospel of the Bible always focuses us on the Lord Jesus Christ. It is Christ-centered, not us-centered, and that makes all the difference.
• Grace is God holding out His hand to you. Faith is taking hold of God’s hand.
• The Trinity means that the Father is present to us through the Son by the Holy Spirit. By faith, we partake of His life, now and forever.
• The Father sends the Spirit, the Spirit shows us the Son, the Son reveals the Father.
• Sanctification, to put it in Trinitarian terms, is the work of God in me, through the life of Christ in me, by the power of the Holy Spirit in me. Which is also what salvation is.
• The Christian faith in five seconds: We have union with the Father through the Son by the Holy Spirit.

More random thoughts …

For He Must Reign

For He must reign till He has put all His enemies under His feet.

(1 Corinthians 15:25)

In the first half of Psalm 21, we looked at the coronation of King Jesus and the victory of the cross and resurrection, which established His kingdom. Now we shall consider what His reign accomplishes, prefigured in the second half of Psalm 21:

Your hand will find all Your enemies;
    Your right hand will find those who hate You.
You shall make them as a fiery oven in the time of Your anger;
    The LORD shall swallow them up in His wrath,
    And the fire shall devour them.
Their offspring You shall destroy from the earth,
    And their descendants from among the sons of men.
For they intended evil against You;
    They devised a plot which they are not able to perform.
Therefore You will make them turn their back;
    You will make ready Your arrows on Your string
    toward their faces.
Be exalted, O LORD, in Your own strength!
    We will sing and praise Your power.

(Psalm 21:8-13)

The first half of the psalm was about the past victories that established the king. The second half is the anticipation of the future victories the Lord would give to the king. Historically, King David had many victories, and the kingdom reached its zenith during the reign of King Solomon, David’s son. But after that, the kingdom rapidly deteriorated and split in two. After a succession of kings, some good but the others mostly bad, the divided kingdom was carried off into captivity and exile.

It became clear that God would have to raise up a very special king through whom God would fulfill all the wonderful promises and expectations given to Israel about the royal line of David. This Messiah King would not only deliver and restore Israel but would rule over the nations and set everything right in the world. The New Testament finds the fulfillment of this expectation in Jesus of Nazareth. Though He was crucified, God raised Him from the dead and established Him as Messiah and Lord over all (Acts 2:36).

For forty days after the resurrection, Jesus instructed the disciples about the kingdom of God (Acts 1:3). He announced to them that all authority had now been given to Him in heaven and on earth (Matthew 28:18). Then He ascended to His throne in heaven, the place of ruling and reigning, at the right hand of the Father.

When King Jesus comes again, all those who belong to Him will be likewise raised from the dead (1 Corinthians 15:20-23). “Then comes the end,” Paul tells us, “when He delivers the kingdom to God the Father, when He puts an end to all rule and power and authority and power” (1 Corinthians 15:24).

In the meantime, then, King Jesus reigns. “For He must reign till He has put all His enemies under His feet” (1 Corinthians 15:25). The Lord Jesus has already been seated at the right hand of the Father, “far above all principality and power and might and dominion, and every name that is named, not only in this age but in that which is to come” (Ephesians 1:20-21). And now He is in the process of destroying their oppressive rule and bringing them into submission.

The Coronation of the King

The king shall have joy in Your strength, O LORD;
     And in Your salvation how greatly shall he rejoice!
You have given him his heart’s desire,
    And have not withheld the request of his lips. Selah
For You meet him with the blessings of goodness;
    You set a crown of pure gold upon his head.
He asked life from You, and You gave it to him —
    Length of days forever and ever.
His glory is great in Your salvation;
    Honor and majesty You have placed upon him.
For You have made him most blessed forever;
    You have made him exceedingly glad with Your presence.
For the king trusts in the LORD,
    And through the mercy of the Most High
    he shall not be moved.

(Psalm 21:1-7)

This is a psalm about King David. But ultimately, it is a song about King Jesus, the Son of David. And it is also about all those who belong to Jesus through faith in Him (see A Tale of Three Kings in the Psalms).

Psalm 21 is a celebration of the victories God has given to the king. Indeed, they are the very victories that have established the king as king, for by them God has “set a crown of pure gold” upon the king’s head.

As we think of Jesus, the great victory that established His kingdom is found in the cross and the resurrection. By them, God has given Jesus the desires of His heart. Though He despised the shame, Jesus willingly endured the cross, because of the “joy that was set before Him,” and He has been seated at the “right hand of the throne of God” (Hebrews 12:2). The great humility of Jesus led to His great exaltation (see The Humble God-Man Exalted with the Highest Glory).

By resurrection from the dead, God has made Jesus, who was crucified for our sakes, both Lord and Messiah (Acts 2:36). That is, He showed Jesus to be the One whom God anointed as King over Israel and the nations. More than that, by the power of the resurrection, God has seated the Lord Jesus at the right hand of God, “far above all principality and power and might and dominion, and every name that is named, not only in this age but in that which is to come” (Ephesians 1:20-21).

Jesus asked God for life, and God gave it to Him — length of days forever and ever! How great is the glory with which God has delivered Him, and the honor and majesty God has placed upon Him. He is most blessed forever, and exceedingly glad with the presence of God, at the right hand of the Father.

And in Him, so are we.

Grace and the Remnant Echo of Unworthiness

When we focus on our unworthiness before God, we slip into the legalistic mindset just as much as when we focus on our worthiness. But love does not think like that. So, God, who is love, does not weigh us out as to whether or not we are “worthy.” That simply has no place under His grace. “I am unworthy” is the remnant echo of an old human-wrought system that never did hold sway with God, and was disproven by the Incarnation and the Cross.

Yet there is something in us that wants to keep pointing out our sins to us, however many or few we may think we have, and we often want to compare them against the sins of others. However, that is not the voice of the Father but of the accuser.

But the Holy Spirit is in us to reveal to us the things of the Lord Jesus, things that Jesus has received from the Father (John 16:14). The Spirit is always directing our focus to Christ, and Christ is always revealing the Father to us. When our attention is on Him, not on us, then what other aspiration do we need?

It’s not that we are not important. But we don’t focus on our importance any more than God focuses on His own importance (Philippians 2:5-8). God is love, and the nature of love is to give and serve. In other words, love focuses on the one who is loved. So God focuses on us and we focus on God. We are important to God, significant to Him, because He loves us. And we in turn realize God’s importance, His significance to us, by loving Him.

On what shall our hearts dwell? Shall we look at our unworthiness and count all our sins? Or shall we not rather focus on Christ and have faith in Him? Let us appreciate His love by focusing on God, who is love, revealed to us through Christ by the Holy Spirit. For His grace shatters the remnant echo of unworthiness.

The Gospel is a Mystery Revealed

Now to him who is able to establish you in accordance with my gospel, the message I proclaim about Jesus Christ, in keeping with the revelation of the mystery hidden for long ages past, but now revealed and made known through the prophetic writings by the command of the eternal God, so that all the Gentiles might come to the obedience that comes from faith — to the only wise God be glory forever through Jesus Christ! Amen. (Romans 16:25-27 NIV)

Paul closes his letter to the Jesus believers at Rome with this doxology. A doxology is a prayer that lavishes praise and honor toward God. It is characteristically a statement about His goodness and eternal glory.

The glory Paul lavishes in this doxology is about the mystery that has been revealed in the gospel of Jesus the Messiah. In the New Testament, a “mystery” is not a secret that God is keeping from us but a secret that God has revealed to us. The mystery Paul refers to is one that was hidden for many long years, until God began to make it known through the writings of the prophets.

There is something interesting here about Paul’s reference to the prophetic writings. He says that it is through them that the age old mystery has been revealed. The mystery was always present in those writings, and Paul began his letter by describing the gospel as something God “promised before through His prophets in the Holy Scriptures” (Romans 1:2).

The promise was always there, though it was not clearly understood. But it was with the coming of Christ that the mystery was revealed through the writings of the prophets. In other words, it is in light of the announcement that God’s Messiah has come into the world that those old prophetic writings now make sense.

We can see this, for example, in Luke 24, when the risen Lord appeared to two disciples on the road to Emmaus. They had been confused by recent events — the crucifixion of Jesus on Friday, and then the rumors of what had happened just that morning, the morning of His resurrection.

And now Jesus was walking beside them, though they did not recognize Him, and He explained what all this was about. “And beginning at Moses and all the Prophets, He expounded to them in all the Scriptures the things concerning Himself” (Luke 24:27). Later, Jesus appeared to the Twelve (minus Judas), who were just as confused and disturbed as the Emmaus disciples had been, and He began to explain to them, also, from the Scriptures:

“These are the words which I spoke to you while I was still with you, that all things must be fulfilled which were written in the Law of Moses and the Prophets and the Psalms concerning Me.”

And He opened their understanding, that they might comprehend the Scriptures. Then He said to them, “Thus it is written, and thus it was necessary for the Christ to suffer and to rise from the dead the third day, and that repentance and remission of sins should be preached in His name to all nations [i.e., the Gentiles], beginning at Jerusalem.” (Luke 24:44-47)

The mystery was always present in the Old Testament writings, “hidden in plain sight,” as it were. But it is in the Lord Jesus and the message of the gospel that it’s meaning and significance has now been brought to light.

What, then, is this secret Paul has in mind? It is the revelation that Jesus the Messiah has come not only for the sake of Israel but to deliver the Gentiles as well. The pagan nations, who once had no covenant with God, can now enter covenant with Him through faith in the Lord Jesus, and be blessed with Israel, for Jesus has come to rescue them, too.

Paul talks about this mystery in other letters and in other ways, but it always turns out to be about the glory and grace of God being revealed in the world through Jesus the Messiah.

A Word About Divine Glory

The word “doxology” comes from the Greek words doxa, which means “glory,” and logos, which means “word.” A doxology is a word about divine glory. It carries forward the Old Testament meaning of the Hebrew word kabod, which literally means “weight.” As applied to God, it refers to the value and expression of His goodness. The glory of God is the “weight,” or manifestation of His goodness.

A doxology is a prayer that lavishes praise and honor on God. It has two main features: A statement of God’s glory, goodness or praiseworthiness, and an expression of His eternality.

God’s eternality means that He is faithful and that He does not change. Therefore we can trust Him at all times and in every circumstance. The author of Hebrews says, “Jesus Christ is the same yesterday and today and forever” (Hebrews 13:8). As He was in the past, so He is today, so He will be forever. In doxology, the portrayal of His eternal attributes becomes a source of stability, comfort and encouragement for us.

In the New Testament epistles, doxological prayers often arise spontaneously, as the writer gets caught up in awe and wonder at the ways and works of God through the Lord Jesus Christ. In the book of Revelation, we get a glimpse into the throne room of God and see the activity of saints and angels cascading their praises in adoration.

To Him who loved us and washed us from our sins in His own blood, and has made us kings and priests to His God and Father, to Him be glory and dominion forever and ever. Amen. (Revelation 1:5-6)

Holy, holy, holy, Lord God Almighty, Who was and is and is to come! (Revelation 4:8)

You are worthy, O Lord, to receive glory and honor and power; for You created all things, and by Your will they exist and were created. (Revelation 4:11)

Worthy is the Lamb who was slain to receive power and riches and wisdom, and strength and honor and glory and blessing! … Blessing and honor and glory and power be to Him who sits on the throne, and to the Lamb, forever and ever! (Revelation 5:12-13)

Amen! Blessing and glory and wisdom, thanksgiving and honor and power and might, be to our God forever and ever. Amen. (Revelation 7:12)

(For more about these and other doxologies in the New Testament, see Praying With Fire: Change Your World with the Powerful Prayers of the Apostles, available in paperback and Kindle.)

The Revelation of Love

God is love. (1 John 4:8)

The Lord Jesus Christ is the revelation of God. He is the “express image of His person,” the exact likeness of the Father (Hebrews 1:3). “For it pleased the Father that in Him all the fullness should dwell” (Colossians 1:19). Jesus said of Himself, “He who has seen Me has seen the Father” (John 14:9).

Jesus is the revelation of the Father, the revelation of all the fullness of God. He is, then, the revelation of love — because God is love.

The Holy Spirit is the revelation of Jesus. He is the Spirit of truth Jesus promised would come (and has now come). Of Him, Jesus said, “He will glorify Me, for He will take of what is Mine and declare it to you. All things that the Father has are Mine. Therefore I said that He will take of Mine and declare it to you” (John 16:14-15).

Jesus is the revelation of God, who is love, and the Holy Spirit is the revelation of Jesus. So, the Holy Spirit, also, is the revelation of love. And, indeed, Paul tells us, “The fruit of the Spirit is love” (Galatians 5:22). The Spirit is at work in us to reveal that fruit through us.

The nature of the Trinity is love, and the love of the Father is revealed to us through Jesus the Son by the Holy Spirit. And by the Holy Spirit, this love is to be revealed in the world through us.

So I offer you this blessing:

The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit be with you all. Amen. (2 Corinthians 16:14-15)

Random Thoughts

Some thoughts culled from my random file. Some have occurred to me in moments of quiet reflection, some in discussion with others. Some are aphoristic and avuncular. Some I didn’t know what else to do with, so I put them here. For your edification, inspiration and/or amusement — or your money cheerfully refunded.

• The language of “going” to church can so often and so easily lead people to think that the Church is a building or a meeting instead of what it really is — the body of the risen and ruling Christ.
• When we begin to understand our identity in Christ, as His body, then the Church is unleashed to be the world-changing people God calls us to be.
• It is good for the church to gather together regularly, and we are called to do so. But we are still the church even when the worship hour is over and we walk out of the building to go back into the community outside. So instead of “going to church,” I prefer to speak of the church gathered together and the church sent out.
• The more the Church is present for the sake of the community, and not focused on its own numbers (“nickels and noses”), the more the community is interested in hearing about the Lord we proclaim.
• The value of a good creed and a good liturgy is that it points us to Christ. But the problem is that we carelessly mumble the creed, rush through the liturgy and do not look to the One to whom they point: God — Father, Son and Holy Spirit. Then it becomes like the master who points at the moon, but the disciple looks only at the pointing finger instead of looking along the finger to behold what the master is pointing toward.
• On the cross, Jesus not only made provision for the salvation of souls but also for the liberation of the world and all its aspects — even the physical creation itself — from bondage. Because at the cross, Jesus disarmed the principalities and powers (Colossians 1:15), which are the demonic influences behind the corrupted cultural and political systems of the world.
• The first part of dominion is the last part of kingdom. The “new creation” has already begun in the coming of Jesus the Messiah and His resurrection from the dead, and we are part of it (2 Corinthians 5:17). Our job now is to announce the good news that the King has come into the world to establish His dominion, so that all nations may come into proper alignment with the King and His kingdom through faith in Him.
• People often do not think through what they say — or what they believe, or what they say they believe — to know how much of what they say is what they really believe. Often what they say is merely a matter of cultural alignment. That is, speaking in agreement with the culture (or subculture, or counter-culture) with which they most identify themselves. And they are usually not much better at it when they come to the Bible and ask what is in it. Do they come to somehow confirm their cultural identity? Or do they come to be challenged by it — their words, their thoughts, their beliefs tested by the Word of God, and their lives changed?
• For the first eleven centuries, the Church understood the cross mainly in terms of victory over the devil. Is there something we can learn from that?
• Sometimes the Holy Spirit may lead us in startling ways. More often, though, His leading is so subtle that we do not particularly recognize that it is Him. It may come as a desire, a burden, an intuition about something, the discernment of a particular need we are able to meet, or some other subtle way. And we respond to it in a Christ-life way. (Yes, I said Christ-life, which is also Christ-like.)
• Sometimes we need to look at the forest, and sometimes we need to consider the tree.
• Correct theology is important. And yet, according to Jesus, it is by our love for one another that all will know that we are His disciples. In 1 John 4:8, we read that God is love. Theology is something that is about God, but love is something that God is. If we do not have love for one another, I wonder how correct our theology actually is.
• Show me your theology by your love, and show me your love by your love. I’ve had too many Christians try to show me their love by their theology — it usually does not work out well.
• When we fail to act in love, even “defending the faith” does harm to the body of Christ.
• For some Christians, grace is a doctrine. For others, it is a way of life.

More random thoughts ...

Spiritual Growth and the Divine Nature

His divine power has given to us all things that pertain to life and godliness, through the knowledge of Him who called us by glory and virtue, by which have been given to us exceedingly great and precious promises, that through these you may be partakers of the divine nature, having escaped the corruption that is in the world through lust. (2 Peter 1:3-4)

Partaking of the divine nature is not instantaneous but a process that takes place over time. Peter clearly has spiritual growth in mind, as we can see from the verses that follow, about adding to our faith. By this he indicates the progressive and ongoing nature of salvation, the outworking of the salvation we initially entered into through faith in Christ. One day we will experience the fullness of salvation when our bodies are glorified and raised immortal just as Jesus’ body has been. So we can say, as Paul did, that we have been saved, we are being saved and we will be saved.

But it is also true that the progressive spiritual growth aspect (as well as our final glorification) are inherent in the salvation we entered into when we first came to know the Lord Jesus. From the beginning of our salvation, we have the ability to partake of the divine nature. It is there for us all along the way, and sums up all we need for life and godliness. But learning how to walk in (or live out) the reality of that is what our spiritual growth is about. And that is what Peter encourages us to in verses 5-9:

But also for this very reason, giving all diligence, add to your faith virtue, to virtue knowledge, to knowledge self-control, to self-control perseverance, to perseverance godliness, to godliness brotherly kindness, and to brotherly kindness love. For if these things are yours and abound, you will be neither barren nor unfruitful in the knowledge of our Lord Jesus Christ. For he who lacks these things is shortsighted, even to blindness, and has forgotten that he was cleansed from his old sins.

Because access to the divine nature is inherent in salvation from the beginning, it is part of the atonement — what the work of Christ in the cross and resurrection secured for us. In verse 9, Peter speaks of being “cleansed” of our old sins. That certainly is an atonement reality and an important aspect of our salvation — Jesus washed our sins away. But in verse 4, Peter takes it a step farther when he speaks of escaping the “corruption that is in the world through lust.” In that, we can see that the power of sin has broken so that we no longer have to be corrupted by it. Through the cross, Christ offers us escape from corruption and lust , an escape we can learn to appropriate and live by. This present escape from corruption is also part of the atoning work of Christ.

We appropriate this escape by faith (which is more than mere mental assent to the propositions posed by the atonement), and that is where Peter begins in verse 5: “add to your faith.” What then follows in verses 5-8 (knowledge, self-control, perseverance, godliness, brotherly kindness, and love) are not meritorious works but the outworking of faith and the outworking of salvation. It is ultimately expressed as love (last in Peter’s list, but certainly not least). As Paul shows us in Galatians 5:6, faith “works” through love. Again, this not a meritorious work by which we earn anything from God but is the expression of faith. It is love that fulfills the commandments and manifests the divine nature, and by it we really do partake of the divine nature — for God is love.

In Galatians 5, Paul talks about “walking in the Spirit,” and the “fruit of the Spirit.” The “fruit” listed in Galatians 5:22-23 is love, joy, peace, longsuffering, kindness, goodness, faithfulness, gentleness and self-control. Love heads the list, and all the rest can be described in terms of love. This sounds very like the things listed in 2 Peter 1:5-8, which all seem to lead up to love. These things portray for us the character of Christ, and they come forth in us through the Spirit of Christ.

The way Paul speaks about the Holy Spirit in Galatians 5, then, is very like what is described in 2 Peter as being a “partaker of the divine nature.” For how can we bear the fruit of the Spirit of God without being a partaker of the divine nature? Walking in the Spirit of God, bearing the fruit of the Spirit, partaking of the divine nature — this is salvation, central and profound and dynamic.

Following Jesus ~ Salvation and Discipleship

Discipleship is a process. We can also say that salvation is a process. There is a point where salvation begins, and we are “born again” — so that we can say that we have been saved. At the end, when Jesus comes again, there is a point where we will experience glorification (and we shall be like Him, for we shall see Him as He is) — so that we can say that we will be saved. And in between there is a process of sanctification going on in which the life of Christ in us is being worked out — so that we can say that we are being saved.

Salvation, then, is an ongoing process, with a beginning, a middle and an end. And in this process, we are with Christ from beginning to end. So, salvation is also a relational development, a growth in relationship with the Lord Jesus.

When I look at the Great Commission as it is expressed in Mark and Matthew, I do no think that they are talking about two separate things from one another. They are both talking about the same thing, but in two different ways:

Go into all the world and preach the gospel to all creation. Whoever believes and is baptized will be saved, but whoever does not believe will be condemned. (Mark 16:15)

Go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you. (Matthew 28:19-20)

They are both about salvation and they are both about discipleship, even though Mark uses the word “saved” and Matthew does not, but speaks, instead, of making “disciples.” Salvation and discipleship are not two separate issues. When salvation begins, so does our discipleship. Discipleship is what salvation looks like in the process of practical sanctification. It is what faith in the Lord Jesus looks like in the life of a believer.

At this point, let me be quite clear that none of this — salvation, discipleship, sanctification and, indeed, the entire Christian life — is about our own efforts. It is all the work of God in us, by His grace, and we receive it by faith in the Lord Jesus Christ.

Now I would like to talk about a couple of passages I have been thinking about lately in regard to salvation and discipleship. The first is Matthew 11:28-30, where Jesus says,

Come to me, all you who are weary and burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy and my burden is light.

The invitation to come to Jesus and receive “rest” is an invitation to salvation. And Jesus tells us here how to find that rest: “Take my yoke upon you and learn from Me.” That is discipleship. The Greek word for “learn” here is mathete, which is where the word for “disciple” (mathetes) comes from. But notice how this is sandwiched between the two statements about “rest.” Jesus is not talking about rest and discipleship as two different things but as one thing: rest that is expressed as discipleship. The invitation to come to Jesus for “rest” (salvation) and the invitation to “learn” from Him (discipleship) are the same invitation.

The second passage is John 10:27-28, where Jesus says,

My sheep listen to my voice; I know them, and they follow me. I give them eternal life, and they shall never perish; no one will snatch them out of my hand. (John 10:27-28)

Again, being one of Jesus’ sheep indicates salvation. Jesus says He “knows” His sheep. Compare this with Matthew 7:23, where Jesus says to the false teachers, “Then I will tell them plainly, ‘I never knew you. Away from me, you evildoers!’”

Now, notice what Jesus says about those He calls “My sheep,” and whom He knows:

1. They listen to His voice.
2. They follow Him.

Listening to Jesus’ voice and following Him — that is discipleship. Now, look at what Jesus gives to His sheep: eternal life, which is the life of the age to come — that is salvation. So in this passage, also, Jesus is not speaking of salvation and discipleship as two separate things but as essentially the same thing — salvation that looks like following Jesus. The life of the age to come is lived out as discipleship in this present age.

With all these things considered, then, the invitation to salvation is the invitation to discipleship. Not two separate and distinct invitations. But, again, whether we are speaking of it as salvation or as discipleship, it is all by grace through faith. Becoming a disciple of Jesus is not a matter of our works but a matter of faith in Jesus. Faith in the Lord Jesus is not merely giving mental assent to a proposition about Jesus. Faith in Jesus looks like following Jesus. Following Jesus is how faith in Jesus expresses itself.

This brings me back to the Great Commission, for an additional thought. The going, the baptizing, the teaching — it’s all part of evangelizing, all part of preaching the gospel. In Mark 16:16 we see that the expected response is faith and baptism. Likewise, in the evangelism practiced by the apostles in the book of Acts, the expected response to the gospel of Christ was repentance, faith and baptism — becoming disciples. In Acts 14:21, for example, making disciples was not presented as some separate activity from preaching the gospel: “They preached the gospel in that city and won a large number of disciples.” To evangelize was to make disciples, and to believe the gospel was to become a disciple.

Contending for the Faith

Dear friends, although I was very eager to write to you about the salvation we share, I felt compelled to write and urge you to contend for the faith that was once for all entrusted to God’s holy people. For certain individuals whose condemnation was written about long ago have secretly slipped in among you. They are ungodly people, who pervert the grace of our God into a license for immorality and deny Jesus Christ our only Sovereign and Lord. (Jude 3-4 NIV)

Jude urges his readers to “contend for the faith,” and the issue that raises his concern is so important that he has set aside what he initially intended to write to them about. He has learned that there are ungodly people who have slipped in among them, who “pervert the grace of our God into a license for immorality and deny Jesus Christ our only Sovereign and Lord.”

This is not merely a theological issue. It is a moral one, with theological implications. J. B. Phillip’s translation puts it this way: “They have no real reverence for God, and they abuse his grace as an opportunity for immorality. They will not recognize the only master, Jesus Christ our Lord.”

They are “ungodly,” which means that they have no regard and no respect for God, and it shows in how they live. It is not so much that they have denied the sovereign Lordship of Jesus as a matter of doctrine, but they have denied it by their practice. The life they live gives the lie to the faith they profess. They have taken the grace of God, by which we are saved, and have used it as a license to sin.

There is a connection between what a person believes and how he lives. Faith in the Lord Jesus Christ leads to a life of obedience to Him. Those who trust in Him, follow Him. But a faith that does not connect to how one lives is not a faith worth having.

Contending for “the faith,” for Jude, was not merely a matter of embracing the correct doctrines but had just as much to do with how “the faith” gets lived out. These ungodly ones were false not only because of their doctrine but also because of their immorality. The two go together, because what a person actually believes affects how he lives, and how he lives reflects what he actually believes — regardless of what he might profess to believe.

These were false teachers Jude was warning about, dreamers spouting theological nonsense, who not only indulged in sexual immorality but scoffed at divine authority and the reality of evil entities (v. 8). They were as faithless as Cain, as greedy as Balaam and as rebellious as Korah (v. 11). They were completely selfish and lacking in love. Jude says of them:

These people are blemishes at your love feasts, eating with you without the slightest qualm--shepherds who feed only themselves. They are clouds without rain, blown along by the wind; autumn trees, without fruit and uprooted — twice dead. They are wild waves of the sea, foaming up their shame; wandering stars, for whom blackest darkness has been reserved forever. (v.12 NIV)

It is against these, then, that Jude urges his readers to contend for the faith. For the faith is not simply a body of doctrine, it is a way of life that affirms the sovereignty of the Lord Jesus Christ in all things.

Learning Jesus, Learning Love

He who does not love does not know God, for God is love. (1 John 4:8)

By this all will know that you are My disciples, if you have love for one another. (John 13:35)

Correct theology is important. And yet, according to Jesus, it is by our love for one another that all will know that we are His disciples. In 1 John 4:8, we read that God is love. Theology is something that is about God, but love is something that God is. If we do not have love for one another, I wonder how correct our theology actually is. John puts it bluntly: “He who does not love does not know God.”

Truth is important, and, indeed, Jesus said that He is the truth. This shows us that truth is not merely propositional but personal — that is, it is revealed to us in the person of the Lord Jesus Christ. Theology, as we usually speak of it, is propositional. In that respect, then, correct theology (propositions about Jesus) is not necessarily the same thing as the Truth (Jesus Himself), just as a map is not the terrain it represents.

Love, however, is not merely a proposition about Jesus. Love is what Jesus is. And it is when we love one another that we demonstrate that we have not merely learned about Jesus but have learned Jesus Himself. For when we love one another, we are displaying who Jesus is in a way that correct theology never can.

Theology is not God and God is not theology. A man may know correct doctrine about God, but that does not mean that he thereby knows God Himself. But love is personal and relational. Jesus is the “Word” that John spoke about. “In the beginning was the Word, and the Word was with God and the Word was God” (John 1:1). However, Jesus the Word is not just a word about God. To know Jesus is to know God Himself, for Jesus is the expression of God in human form. Jesus said that whoever has seen Him has seen the Father (John 14:9). But we cannot say anything like that about propositional theology or correct doctrine.

The Lord Jesus is the expression, not of propositions about God, but of God Himself, who is love. To whatever extent we encounter love, then, we encounter God through Jesus Christ. And to whatever extent we express love, we express God through Jesus Christ.

Good Works Are God Works

For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast. For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them. (Ephesians 2:8-10)

We are neither saved by good works nor kept by good works. But the salvation that is by grace through faith in Ephesians 2:8-9 is a salvation that results in good works in Ephesians 2:10. However, those good works are not our good works but God’s, for we are His workmanship.

When we are saved by grace through faith in Christ, though, we do not become robots, operating automatically or by remote control. No, we become born again, and we now have the life of Christ in us, the power and indwelling of the Holy Spirit in us, God Himself at work in us. This new life we have in Christ is responsive to God because it comes from Him. And God is at work in us not only empowering us to do His good pleasure but also creating in us the desire, the will, to do His good pleasure (Philippians 2:13). So the good works that God does in and through us, and which result from salvation by grace through faith, are not a violation of our human will and desire. They are a manifestation of the salvation we receive when we come to Christ in faith.

This means that the change of behavior we experience as believers is not a result of our own works but of God’s. So we need not worry about how much change would satisfy God. For God will always be satisfied with the work He does in us, and He will do whatever work needs to be done in us. And the good work He has begun in us, He will bring all the way through to completion (Philippians 1:6).

This also means that perseverance is not a result of what we do but, rather, a result of what God does in us. Those who have begun in the new birth continue in the new birth. Those who have begun in eternal life continue in eternal life. And those who have begun by grace through faith continue by grace through faith. Because it is God’s doing, not ours.

Random Thoughts

Some thoughts culled from my random file. Some have occurred to me in moments of quiet reflection, some in discussion with others. Some are aphoristic and avuncular. For your edification, inspiration and/or amusement — or your money cheerfully refunded.

• Faith is not primarily about a proposition but about a person, because truth is not primarily a proposition. Truth is a person. Jesus said, “I am … the Truth.” So faith in God is not merely a belief about God but a personal relationship with God. It is for the sake of this relationship Jesus has come into the world, for He is not only the truth but the way and the life as well (John 14:6).
• People act on the basis of what they believe. Watch how they act and you will know what they believe. We reveal what we truly believe by what we consistently do.
• Sometimes we hang on in faith. Sometimes we let go in faith.
• The lifestyle of prayer is a habit of devotion, always in communication with God and fully consecrated to Him. It is a persistent attentiveness to God, a life that holds on to faith and hope, regardless of the circumstances. It is a peaceful life of joy, knowing that God hears and will answer.
• Prayer is not just words directed to God, but being mindful of God, being present to God and waiting before God.
• Often we do not know what to pray. Pray anyway.
• I think we often have more faith in our interpretations and understandings and articulations about Christ than we have in Christ Himself.
• All the words in the Bible taken together do not exhaust the revelation of God we have in the Word who became flesh and dwelt among us.
• James said that faith without works is dead (James 2:26). Paul said that faith expresses itself through love (Galatians 5:6). So then, faith without love is dead.
• When our love is lacking, so is our faith.
• Through Jesus Christ, we not only enter into eternal life, we enter into eternal love.
• God is love, and love does not withhold what is good from those who are loved. God has given us the greatest thing — His Beloved Son. And in Him we have every good thing.
• God is love. Grace is the love of God reaching out. Glory is the revelation of God's love reaching out.
• The cross of Christ and the kingdom of God are not in competition anymore than means are in competition with their ends. The cross is the means and the kingdom is the end for which Jesus went to the cross. All of it is the gospel.
• Tears speak when words cannot.
• Live today today. Don't try to relive yesterday or pre-live tomorrow.

Anointed with the Holy Spirit and with Power

Peter preached to Cornelius and household about how God anointed Jesus with the Holy Spirit and with power, which was how Jesus went about “doing good and healing all who were oppressed by the devil, for God was with Him” (Acts 10:38). This anointing, however, was not just for Jesus. It belongs to all who belong to God through faith in Jesus.

The apostle Paul, in his letter to the Ephesians, speaks about the Holy Spirit and power in relation to those who have received the Lord Jesus. We are, he says, “sealed with the Holy Spirit of promise, who is the guarantee of our inheritance” (Ephesians 1:13-14). Then he offers a prayer that God would give us “the Spirit of wisdom and revelation,” — wisdom and revelation by the Holy Spirit — so that we may know God more and more (1:17). In particular, Paul prays that we may know, deeply and intimately, three things:

• The hope (joyful expectation, positive anticipation) to which God has called us (v. 18). Paul spoke of this in 1:3-10, about our adoption as children of God, redemption through the blood of Christ, the forgiveness of sins, the abundance of God’s grace toward us, and about being gathered together along with everything in heaven and on earth into one — into Christ.
• The riches of the inheritance God has given us (v. 18). Paul spoke of this in 1:11-14, with the Holy Spirit as the guarantee of our inheritance. It is not just about what we have in Christ but also who we are in Him — and who He is in us.
• The exceeding greatness of God’s mighty power toward us who believe (v. 19).

It is this third one that I want to consider more closely here, for Paul goes on to describe the “exceeding greatness” of that power. It is the very same power by which God raised Christ from the dead and seated Him at God’s own right hand in the heavenlies. That is to say, the power of God has seated Jesus in the place of ruling and reigning. Paul tells us the extent of His reign. It is “far above all principality and power and might and dominion, and every name that is named, not only in this age but also in that which is to come. And He put all things under His feet, and gave Him to be head over all things to the church, which is His body, the fullness of Him who fills all in all” (vv. 20-23).

The power God has toward us is not only the power by which God has raised and seated Jesus, it is also the power by which He has made us alive, too, who were once dead in “trespasses and sins” (2:1-3). God has not only made us alive together with Jesus, He has also raised us up together with Jesus and seated us together with Him in the heavenlies — in the place of ruling and reigning with Him (2:5-6).

In Ephesians 3:20-21, Paul speaks of this power again as he takes a moment to offer a praise to God: “Now to Him who is able to do exceedingly abundantly above all that we ask or think, according to the power that works in us, to Him be glory in the church by Christ Jesus to all generations, forever and ever. Amen.”

God is able to do “exceedingly abundantly above all that we ask or think,” Paul says, and He does it “according to the power that works in us.” This is the power that raised Jesus from the dead and seated Him at the right hand of the Father. the power Paul fervently prays we might have a deep realization about through the Holy Spirit. Indeed, it is the power of the Holy Spirit Himself, who is at work in us.

It is far more wonderful than anything have even begun to imagine, and God does not hold any of it back from us. But what does hold it back is our own unbelief. We do not have because we do not ask, James says, and even when we do ask, we ask with wrong motives, because we do not think beyond our own pleasure (James 4:2-3). But faith expresses itself through love, which gives and serves. When our love is lacking, so is our faith. Then we are hindered in our ability to ask, think or imagine the amazing things God wants to do in us, with us and through us in the world.

But God’s Spirit, anointing and power are there in us nonetheless. Waiting.