THE TRANSCENDENCE OF GOD...no one ever lives greater than their view of God

I am tired of this world and weary of myself. There is war and destruction almost everywhere we turn; the tragedy of death of those we admire (MJ, Farrah, Ed McMahon); and the constant disappointment by our elected officials. There are too many days when my heart is too consumed with the temporary rather than what is eternal. It is a constant struggle for me... is it for you?

That's what this post is about.

It is about taking a step back; forgetting ourselves even for a moment; and looking unto Jesus. It is refocusing from the blurred vision that the transitory things of this life can cause; and being content with the Author and Finisher of our faith. It is becoming more heavenly minded; it is about seeing spiritually clear again; it is about recovering a right view Him.

IOW: He must increase; I must decrease.

Do you ever wrestle with this tension? My flesh craves glory, attention, importance, preeminence, significance, fulfillment, satisfaction, and praise. It is not easily appeased and seldom denied. My eyes are never full; my heart is restless; my mind cluttered, and my soul disquieted.

Oh to be as the Psalmist who said:

"O LORD, my heart is not proud, nor my eyes haughty; Nor do I involve myself in great matters, Or in things too difficult for me. Surely I have composed and quieted my soul; Like a weaned child rests against his mother, My soul is like a weaned child within me" (Psalm 131:1-2)

Then we will be content.

So when we speak of transcendence, it means that God is divinely other and loftier than we are:

• He is God, we are man;
• He is awesome, we are jejune;
  
• He is holy, we are sinful;
• He is eternal, we are created;
• He is omnipotent; we are craven;
• He is omniscient, we are stunted in our thinking;
• He is omnipresent, we are finite—bound by space and time;
• He is solitary, we are dependent;
• He is immutable, we vacillate;
• He is perfect, we are fallible;
• He is the Potter, we are the clay;
• He is love, we are self-seeking;
• He is forgiving, we are revengeful;
• He is Sovereign, and we are not.

Therefore, I recommend to you about this very issue the following article by Tozer. It is a gem. Look into its sparkling beauty and may it cause you to treasure Jesus all the more and sanctify Him as Lord in your hearts (1 Peter 3:15-16).

May we each take a moment today in the midst of "the lion's den" that occupy our world, and honor Him; reverence Him; and glory in Him. We are all to much like Martha, busy doing our thing, filling up our day with "waiting tables." Oh to be like Mary, who can take time to just "sit at the feet of Jesus" and worship Him.

May we learn by God's grace to find and live in the balance.

In His Unfailing love,

Steve


-By A.W. Tozer
“O Lord our Lord, there is none like Thee in heaven above or in the earth beneath. Thine is the greatness and the dignity and the majesty. All that is in the heaven and the earth is Thine; Thine is the kingdom and the power and the glory forever, O God, and Thou art exalted as head over all.” -Amen.

When we speak of God as transcendent
we mean of course that He is exalted far above the created universe,
so far above that human thought cannot imagine it.

To think accurately about this, however, we must keep in mind that ”far above” does not here refer to physical distance from the earth but to quality of being. We are concerned not with location in space nor with mere altitude, but with life.

God is spirit, and to Him magnitude and distance have no meaning. To us they are useful as analogies and illustrations, so God refers to them constantly when speaking down to our limited understanding. The words of God as found in Isaiah, ”Thus saith the high and lofty One that inhabiteth eternity,” give a distinct impression of altitude, but that is because we who dwell in a world of matter, space, and time tend to think in material terms and can grasp abstract ideas only when they are identified in some way with material things. In its struggle to free itself from the tyranny of the natural world, the human heart must learn to translate upward the language the Spirit uses to instruct us.

It is spirit that gives significance to matter and apart from spirit nothing has any value at last. A little child strays from a party of sightseers and becomes lost on a mountain, and immediately the whole mental perspective of the members of the party is changed. Rapt admiration for the grandeur of nature gives way to acute distress for the lost child. The group spreads out over the mountainside anxiously calling the child’s name and searching eagerly into every secluded spot where the little one might chance to be hidden.

What brought about this sudden change?
The tree-clad mountain is still there towering into the clouds in breath-taking beauty, but no one notices it now. All attention is focused upon the search for a curly-haired little girl not yet two years old and weighing less than thirty pounds. Though so new and so small, she is more precious to parents and friends than all the huge bulk of the vast and ancient mountain they had been admiring a few minutes before. And in their judgment the whole civilized world concurs, for the little girl can love and laugh and speak and pray, and the mountain cannot. It is the child’s quality of being that gives it worth.

Yet we must not compare the being of God with any other as we just now compared the mountain with the child. We must not think of God as highest in an ascending order of beings, starting with the single cell and going on up from the fish to the bird to the animal to man to angel to cherub to God. This would be to grant God eminence, even pre-eminence, but that is not enough; we must grant Him transcendence in the fullest meaning of that word.

Forever God stands apart, in light unapproachable.
He is as high above an archangel as above a caterpillar, for the gulf that separates the archangel from the caterpillar is but finite, while the gulf between God and the archangel is infinite. The caterpillar and the archangel, though far removed from each other in the scale of created things, are nevertheless one in that they are alike created. They both belong in the category of that-which-is-not-God and are separated from God by infinitude itself.

Reticence and compulsion forever contend within the heart that would speak of God.

How shall polluted mortals dare
To sing Thy glory or Thy grace?
Beneath Thy feet we lie afar,
And see but shadows of Thy face.
-Isaac Watts

Yet we console ourselves with the knowledge that it is God Himself who puts it in our hearts to seek Him and makes it possible in some measure to know Him, and He is pleased with even the feeblest effort to make Him known.

If some watcher or holy one who has spent his glad centuries by the sea of fire were to come to earth, how meaningless to him would be the ceaseless chatter of the busy tribes of men.
How strange to him and how empty would sound the, flat, stale and profitless words heard in the average pulpit from week to week.

And were such a one to speak on earth would he not speak of God? Would he not charm and fascinate his hearers with rapturous descriptions of the Godhead? And after hearing him could we ever again consent to listen to anything less than theology, the doctrine of God? Would we not thereafter demand of those who would presume to teach us that they speak to us from the mount of divine vision or remain silent altogether?

When the psalmist saw the transgression of the wicked his heart told him how it could be. ”There is no fear of God before his eyes,” he explained, and in so saying revealed to us the psychology of sin. When men no longer fear God, they transgress His laws without hesitation. The fear of consequences is not deterrent when the fear of God is gone.

In olden days men of faith were said to ”walk in the fear of God” and to ”serve the Lord with fear.” However intimate their communion with God, however bold their prayers, at the base of their religious life was the conception of God as awesome and dreadful. This idea of God transcendent rims through the whole Bible and gives color and tone to the character of the saints. This fear of God was more than a natural apprehension of danger; it was a nonrational dread, an acute feeling of personal insufficiency in the presence of God the Almighty.

Wherever God appeared to men in Bible times the results were the same - an overwhelming sense of terror and dismay, a wrenching sensation of sinfulness and guilt.
When God spoke, Abram stretched himself upon the ground to listen. When Moses saw the Lord in the burning bush, he hid his face in fear to look upon God. Isaiah’s vision of God wrung from him the cry, ”Woe is me!” and the confession, ”I am undone; because I am a man of unclean lips.”

Daniel’s encounter with God was probably the most dreadful and wonderful of them all. The prophet lifted up his eyes and saw One whose:

”body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude.” ”I Daniel alone saw the vision”

he afterwards wrote,

”for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground.”

These experiences show that a vision of the divine transcendence soon ends all controversy between the man and his God.
The fight goes out of the man and he is ready with the conquered Saul to ask meekly, ”Lord, what wilt thou have me to do?” Conversely, the self-assurance of modern Christians, the basic levity present in so many of our religious gatherings, the shocking disrespect shown for the Person of God, are evidence enough of deep blindness of heart.

Many call themselves by the name of Christ, talk much about God, and pray to Him sometimes, but evidently do not know whom He is. ”The fear of the Lord is a fountain of life,” but this healing fear is today hardly found among Christian men.

Once in conversation with his friend Eckermann, the poet Goethe turned to thoughts of religion and spoke of the abuse of the divine name. ”People treat it,” he said, ”as if that incomprehensible and most high Being, who is even beyond the reach of thought, were only their equal. Otherwise they would not say ‘the Lord God, the dear God, the good God.’ This expression becomes to them, especially to the clergy, who have it daily in their mouths, a mere phrase, a barren name, to which no thought whatever is attached. If they were impressed by His greatness they would be dumb, and through veneration unwilling to name Him."

Lord of all being, throned afar,
They glory flames from sun and star;
Center and soul of every sphere,
Yet to each loving heart how near!

Lord of all life, below, above,
Whose light is truth, whose warmth is love,
Before Thy ever-blazing throne
We ask no luster of our own.
-Oliver Wendell Holmes