Showing posts with label nature and attributes of God. Show all posts
Showing posts with label nature and attributes of God. Show all posts

Wednesday, May 19, 2010

MOTHER NATURE'S GOT A FATHER
...seeking biblical understanding when devastating acts of nature occur

The $64,000 question that seems most pundits are asking these days is: was what occurred in Louisiana, recently Nashville, and the other national disasters a cosmic mistake… a roll of the celestial dice? Was nature running wild while God was helplessly watching? How could a loving God allow such a thing to happen? And if He did allow (or cause) this to happen, then is He truly a loving God at all? Can God be both loving, omnipotent (all-powerful) and sovereign concurrently? On Bill Maher’s HBO "Real Time" program few years ago, he and others had the unabashed audacity to suggest that this was all President Bush's doing; that somehow the selfless relief efforts by thousands of volunteers helping those hurt most by this disaster was nothing short of a “racist act” by rich white people against poor black people. Preposterous! (Can liberals cease to be politically jaded for a moment on anything without using tragedy as a punch line for their biased agendas?)

What is the answer? How are we as Christians to respond to others when national disaster by phenomenal acts of nature happen? Can we love our neighbor and bring help and aid to them in the midst of their severe loss and still point them to the God of all creation as a witness to the gospel? The obvious short answer is yes.

God is Lord over all His creation; even hurricane Katrina—and He will accomplish His plans for His glory, even through this devastation and tragedy. God was not sleeping and He was in the storm.

So contrary to the Open Theists (Libertarian Free Will); the environmentalists; the sociologists; the politicians; the pundits; the racists; and the theological liberals – the following verses below are what the Scriptures teach about “Mother Nature” and Heaven’s Dread Sovereign. Mother Nature does not have a free will; she does not act of her own accord or desires; she does not engage in lugubrious augury; and with certainty, does not by chance target coastal cities known for their debauchery as an indiscriminate prejudicial judge. Contrary to popular opinion, there is no random occurrence by nature in this world—catastrophic or otherwise. Mother Nature's got a Father.

Read with awe of the transcendent omnipotence
of our holy God over all nature in this world,
and then fall to your knees in humble worship!

“Are there any among the false gods of the nations that can bring rain? Or can the heavens give showers? Are you not he, O Lord our God? We set our hope on you, for you do all these things” (Jeremiah 14:22).

“I form light and create darkness, I make well-being and create calamity. I am the Lord who does all these things” (Isaiah 45:7).

When Jerusalem crumbled and Jeremiah saw many people that he loved captured and killed, the weeping prophet lamented with these profound words: “Who has spoken and it has come to pass, unless the Lord has commanded it? Is it not from the mouth of the Most High that good and bad come? Why should any living man complain, a man, about the punishment of his sins? Let us test and examine our ways, and return to the Lord” (Lamentations 3:37-40).

Elihu exhorted Job that God was not absent from, but truly is, Lord of the storm: "From its chamber comes the whirlwind, and cold from the scattering winds. By the breath of God ice is given, and the broad waters are frozen fast. He loads the thick cloud with moisture; the clouds scatter his lightning. They turn around and around by his guidance, to accomplish all that he commands them on the face of the habitable world. Whether for correction or for his land or for love, he causes it to happen" (Job 37:9-13).

In chapter Job chapter 38, the Lord answers Job by sovereign interogation saying: "Who is this that darkens counsel by words without knowledge? Now gird up your loins like a man, and I will ask you, and you instruct Me! Where were you when I laid the foundation of the earth? Tell Me, if you have understanding. Who set its measurements? Since you know. Or who stretched the line on it? On what were its bases sunk? Or who laid its cornerstone, when the morning stars sang together and all the sons of God shouted for joy? Or who enclosed the sea with doors when, bursting forth, it went out from the womb; when I made a cloud its garment and thick darkness its swaddling band, and I placed boundaries on it and set a bolt and doors, and I said, "Thus far you shall come, but no farther; and here shall your proud waves stop? Have you ever in your life commanded the morning, and caused the dawn to know its place, that it might take hold of the ends of the earth, and the wicked be shaken out of it?” (Job 38:1-13).

"Who has cleft a channel for the flood, or a way for the thunderbolt, to bring rain on a land without people, on a desert without a man in it, to satisfy the waste and desolate land and to make the seeds of the grass to sprout? Has the rain a father? Or who has begotten the drops of dew? From whose womb has come the ice? And the frost of heaven, who has given it birth? Water becomes hard like stone and the surface of the deep is imprisoned” (Job 38:25-30).

We need not look any further than those profound words from God’s Word. As we pray for and be of assistance to those who have been left destitute by this hurricane, we must also come to rest in the sure immutable unwavering truth that nothing can thwart God’s plans, purposes, and promises over His creatures and creation. In His wrath and in His mercy He will be glorified; for there is no injustice with God (cp, Romans 9:7-23).

In the end beloved, the issue comes down to this: are you prepared for eternity if your soul was required of you this hour; if a hurricane devasted your town? (cp, Luke 13:1-7).

Love your neighbor as yourself…
As the Day draws near,
Steve

an encore presentation

Thursday, October 08, 2009

THE LOVE OF GOD
...His most comforting and misunderstood attribute

We are getting ready at our church to embark a two to three year study of the gospel of John and Hebrews. The gospel of John's great theme is "The Word of His Love" and depicts Jesus as God the Son - the exalted Lord Christ come as man to earth (the Word become flesh - 1:14). And the wonderful theme of Hebrews is the Supremacy and Sufficiency of the Lord Jesus Christ.

One of the great characteristics of John's gospel is how he unfolds and focuses on the love of God. In that light, I thought it would be fitting to republish this article by A.W. Pink on the love of God as a precursor to the gospel of John. I hope it will be an encouragement to your heart and mind today as you serve the Lord.

In His fathomless love,
Steve
1 Cor. 13


by A.W. Pink

There are three things told us in Scripture concerning the nature of God. First, "God is spirit" (John 4:24). In the Greek there is no indefinite article, and to say "God is a spirit" is most objectionable, for it places Him in a class with others. God is "spirit" in the highest sense. Because He is "spirit" He is incorporeal, having no visible substance. Had God a tangible body, He would not be omnipresent, He would be limited to one place; because He is spirit He fills heaven and earth. Second, God is light (1 John 1:5), which is the opposite of "darkness." In Scripture "darkness" stands for sin, evil, death; and "light" for holiness, goodness, life. God is light, means that He is the sum of all excellency. Third, "God is love" (1 John 4:8). It is not simply that God "loves," but that He is Love itself. Love is not merely one of His attributes, but His very nature.

There are many today who talk about the love of God, who are total strangers to the God of love. The Divine love is commonly regarded as a species of amiable weakness, a sort of good-natured indulgence; it is reduced to a mere sickly sentiment, patterned after human emotion. Now the truth is that on this, as on everything else, our thoughts need to be formed and regulated by what is revealed thereon in Holy Scripture. That there is urgent need for this is apparent not only from the ignorance which so generally prevails, but also from the low state of spirituality which is now so sadly evident everywhere among professing Christians. How little real love there is for God. One chief reason for this is because our hearts are so little occupied with His wondrous love for His people. The better we are acquainted with His love—its character, fulness, blessedness—the more will our hearts be drawn out in love to Him.

1. The love of God is uninfluenced.
By this we mean, there was nothing whatever in the objects of His love to call it into exercise, nothing in the creature to attract or prompt it. The love which one creature has for another is because of something in them; but the love of God is free, spontaneous, uncaused. The only reason why God loves any is found in His own sovereign will: "The Lord did not set His love upon you, nor choose you because ye were more in number than any people; for ye were the fewest of all people: but because the Lord loved thee" (Deut. 7:7,8). God has loved His people from everlasting, and therefore nothing of the creature can be the cause of what is found in God from eternity. He loves from Himself: "according to His own purpose" (2 Tim. 1:9).

"We love Him, because He first loved us" (1 John 4:19). God did not love us because we loved Him, but He loved us before we had a particle of love for Him. Had God loved us in return for ours, then it would not be spontaneous on His part; but because He loved us when we were loveless, it is clear that His love was uninfluenced. It is highly important if God is to be honored and the heart of His child established, that we should be quite clear upon this precious truth. God’s love for me, and for each of "His own," was entirely unmoved by anything in them. What was there in me to attract the heart of God? Absolutely nothing. But, to the contrary, everything to repel Him, everything calculated to make Him loathe me—sinful, depraved, a mass of corruption, with "no good thing" in me.

"What was there in me that could merit esteem,
Or give the Creator delight?

‘Twas even so, Father, I ever must sing,

Because it seemed good, in Thy sight."

2. It is eternal.
This of necessity. God Himself is eternal, and God is love; therefore, as God Himself had no beginning, His love had none. Granted that such a concept far transcends the grasp of our feeble minds, nevertheless, where we cannot comprehend, we can bow in adoring worship. How clear is the testimony of Jeremiah 31:3, "I have loved thee with an everlasting love, therefore with loving-kindness have I drawn thee." How blessed to know that the great and holy God loved His people before heaven and earth were called into existence, that He had set His heart upon them from all eternity. Clear proof is this that His love is spontaneous, for He loved them endless ages before they had any being.

The same precious truth is set forth in Ephesians 1:4,5, "According as He hath chosen us in Him before the foundation of the world, that we should be holy and without blame before Him. In love having predestinated us." What praise should this evoke from each of His children! How tranquilizing for the heart: since God’s love toward me had no beginning, it can have no ending! Since it be true that "from everlasting to everlasting" He is God, and since God is "love," then it is equally true that "from everlasting to everlasting" He loves His people.

3. It is sovereign.
This also is self-evident. God Himself is sovereign, under obligations to none, a law unto Himself, acting always according to His own imperial pleasure. Since God be sovereign, and since He be love, it necessarily follows that His love is sovereign. Because God is God, He does as He pleases; because God is love, He loves whom He pleases. Such is His own express affirmation: "Jacob have I loved, but Esau have I hated" (Rom. 9:19). There was no more reason in Jacob why he should be the object of Divine love, than there was in Esau. They both had the same parents, and were born at the same time, being twins; yet God loved the one and hated the other! Why? Because it pleased Him to do so.

The sovereignty of God’s love necessarily follows from the fact that it is uninfluenced by anything in the creature. Thus, to affirm that the cause of His love lies in God Himself, is only another way of saying, He loves whom He pleases. For a moment, assume the opposite. Suppose God’s love were regulated by anything else than His will, in such a case He would love by rule, and loving by rule He would be under a law of love, and then so far from being free, God would Himself be ruled by law. "In love having predestinated us unto the adoption of children by Jesus Christ to Himself, according to"—what? Some excellency which He foresaw in them? No; what then? "According to the good pleasure of His will" (Eph. 1:4,5).

4. It is infinite.
Everything about God is infinite. His essence fills heaven and earth. His wisdom is illimitable, for He knows everything of the past, present and future. His power is unbounded, for there is nothing too hard for Him. So His love is without limit. There is a depth to it which none can fathom; there is a height to it which none can scale; there is a length and breadth to it which defies measurement, by any creature-standard. Beautifully is this intimated in Ephesians 2:4: But God, who is rich in mercy, for His great love wherewith He loved us: the word "great" there is parallel with the "God so loved" of John 3:16. It tells us that the love of God is so transcendent it cannot be estimated.

No tongue can fully express the infinitude of God’s love, or any mind comprehend it: it "passeth knowledge" Eph. 3:19). The most extensive ideas that a finite mind can frame about Divine love, are infinitely below its true nature. The heaven is not so far above the earth as the goodness of God is beyond the most raised conceptions which we are able to form of it. It is an ocean which swells higher than all the mountains of opposition in such as are the objects of it. It is a fountain from which flows all necessary good to all those who are interested in it (John Brine, 1743).

5. It is immutable.
As with God Himself there is "no variableness, neither shadow of turning" (James 1:17), so His love knows neither change or diminution. The worm Jacob supplies a forceful example of this: "Jacob have I loved," declared Jehovah, and despite all his unbelief and waywardness, He never ceased to love him. John 13:1 furnishes another beautiful illustration. That very night one of the apostles would say, "Show us the Father"; another would deny Him with cursings; all of them would be scandalized by and forsake Him. Nevertheless "having loved His own which were in the world, He love them unto the end." The Divine love is subject to no vicissitudes. Divine love is "strong as death ... many waters cannot quench it" (Song of Sol. 8:6,7). Nothing can separate from it: Romans 8:35-39.

"His love no end nor measure knows,
No change can turn its course,

Eternally the same it flows
From one eternal source."


6. It is holy.
God’s love is not regulated by caprice passion, or sentiment, but by principle. Just as His grace reigns not at the expense of it, but "through righteousness" (Rom. 5:21), so His love never conflicts with His holiness. "God is light" (1 John 1:5) is mentioned before "God is love" (1 John 4:8). God’s love is no mere amiable weakness, or effeminate softness. Scripture declares, "whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth" (Heb. 12:6). God will not wink at sin, even in His own people. His love is pure, unmixed with any maudlin sentimentality.

7. It is gracious.
The love and favor of God are inseparable. This is clearly brought out in Romans 8:32-39. What that love is from which there can be no "separation," is easily perceived from the design and scope of the immediate context: it is that goodwill and grace of God which determined Him to give His Son for sinners. That love was the impulsive power of Christ’s incarnation: "God so loved the world that He gave His only begotten Son" (John 3:16). Christ died not in order to make God love us, but because He did love His people, Calvary is the supreme demonstration of Divine love. Whenever you are tempted to doubt the love of God, Christian reader, go back to Calvary.

Here then is abundant cause for trust and patience under Divine affliction. Christ was beloved of the Father, yet He was not exempted from poverty, disgrace, and persecution. He hungered and thirsted. Thus, it was not incompatible with God’s love for Christ when He permitted men to spit upon and smite Him. Then let no Christian call into question God’s love when he is brought under painful afflictions and trials. God did not enrich Christ on earth with temporal prosperity, for "He had not where to lay His head." But He did give Him the Spirit "without measure" (John 3:34). Learn then that spiritual blessings are the principal gifts of Divine love. How blessed to know that when the world hates us, God loves us!

this has been a timely encore presentation

Thursday, April 23, 2009

YOUR WEEKLY DOSE OF GOSPEL
...the doctrine and nature of the Trinity

by Dr. James Montgomery Boice

The important point is not whether we can understand the Trinity, even with the help of illustrations, but whether we will believe what the Bible has to say about the Father, Son and Holy Spirit, and about their relationship to each other. What the Bible says may be summarized in the following five propositions:

1. There is but one living and true God who exists in three persons: God the Father, God the Son and God the Holy Spirit.
We have already looked at this truth in general. We will see it more fully when I talk about the full deity of the Son and Holy Spirit in books two and three in this volume. Here we note a plurality within the Godhead that is suggested even in the pages of the Old Testament, before the Incarnation of the Lord Jesus Christ or the coming of the Holy Spirit upon all God's people. The plurality may be seen, in the first instance, in those passages in which God speaks about himself in the plural. One example is Genesis 1:26. "Then God said, 'Let us make man in our image, after our likeness.' " Another is Genesis 11:7. "Come, let us go down, and there confuse their language." A third is Isaiah 6:8. "And I heard the voice of the Lord saying, 'Whom shall I send, and who will go for us?' " In other passages a heavenly being termed "the angel of the Lord" is, on the one hand identified with God and yet, on the other hand, is also distinguished from him. Thus, we read: "The angel of the LORD found her [Hagar] by a spring of water in the wilderness. . . . The angel of the LORD said to her, 'I will so greatly multiply your descendants that they cannot be numbered for multitude.' . . . So she called the name of the LORD who spoke to her, 'Thou art a God of seeing' " (Gen. 16:7, 10, 13). An even stranger case is the appearance of the three angels to Abraham and Lot. The angels are sometimes spoken of as three and sometimes as one. Moreover, when they speak, it is the Lord who, we are told, speaks to Lot and Abraham (Gen. 18).

A final, startling passage is Proverbs 30:4. The prophet Agur is speaking about the nature of Almighty God, confessing his ignorance of him. "Who has ascended to heaven and come down? Who has gathered the wind in his fists? Who has wrapped up the waters in a garment? Who has established all the ends of the earth?" Then comes, "What is his name, and what is his son's name? Surely you know!" In that day the prophet knew only the Father's name, the name Jehovah. Today we know that his Son's name is the Lord Jesus Christ.

2. The Lord Jesus Christ is fully divine, being the second person of the Godhead who became man.
This, of course, is where the crux of debate on the Trinity is to be found; those who dislike the doctrine dislike it primarily because they are unwilling to give such an exalted position to "the man" Jesus.

Such reluctance is seen first in the teachings of Arius of Alexandria (died A.D. 336). Sabellius, mentioned earlier, tended to merge the persons of the Trinity, so that Father, Son and Holy Spirit were only temporary manifestations of the one God, assumed for the purposes of our redemption. Arius, whose main work was done just after Sabellius, went to the other extreme. He divided the persons of the Trinity so the Son and the Spirit became less than God the Father. According to Arius, the Son and Spirit were beings willed into existence by God for the purpose of acting as his agents in redemption. Thus, they were not eternal (as God is), and they were not fully divine. Arius used the word divine to describe them in some lesser sense than when applying it to the Father. In more recent centuries the same error has been espoused by Unitarians and by some modern cults.

But it is a great error. For if Christ is not fully divine, then our salvation is neither accomplished nor assured. No being less than God himself, however exalted, is able to bear the full punishment of the world's sin.

The deity of the Lord Jesus Christ is taught in many crucial passages. We read "In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God" (Jn. 1:1-2). That John 1:1-2 speaks of the Lord Jesus Christ is clear from John 1:14, in which we are told that the "Word" of verse 1 "became flesh and dwelt among us." Similarly, Paul writes, "Have this mind among yourselves, which you have in Christ Jesus, who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, taking the form of a servant, being born in the likeness of men. And being found in human form he humbled himself and became obedient unto death, even death on a cross" (Phil. 2:5-8). The words "did not count equality with God a thing to be grasped, but emptied himself" do not mean that Jesus ceased to be fully God in the Incarnation, as some have maintained, but only that he temporarily laid aside his divine glory and dignity in order to live among us. We remember that it was during the days of his life here that Jesus said, "I and the Father are one" (Jn. 10:30), and "He who has seen me has seen the Father" (Jn. 14:9).

3. The Holy Spirit is fully divine. It is the Lord Jesus Christ who most clearly teaches the nature of the Holy Spirit.
In the Gospel of John, Jesus compares the ministry of the coming Holy Spirit to his own ministry. "And I will pray the Father, and he will give you another Counselor, to be with you for ever, even the Spirit of truth, whom the world cannot receive, because it neither sees him nor knows him" (Jn. 14:16-17). This understanding of the Holy Spirit is supported by the fact that distinctly divine attributes are ascribed to him: everlastingness (Heb. 9:14), omnipresence (Ps. 139:7-10), omniscience (1 Cor. 2:10-11), omnipotence (Lk. 1:35) and others.

4. While each is fully divine, the three persons of the Godhead are related to each other in a way that implies some differences.
Thus, it is usually said in Scripture that the Father (not the Spirit) sent the Son into the world (Mk. 9:37; Mt. 10:40; Gal. 4:4), but that both the Father and the Son send the Spirit (Jn. 14:26; 15:26; 16:7). We don't know fully what such a description of relationships within the Trinity means. But usually it is said that the Son is subject to the Father, for the Father sent him, and that the Spirit is subject to both the Father and the Son, for he is sent into the world by both the Son and Father. However, we must remember that when we speak of subjection we do not mean inequality. Although related to each other in these ways, the members of the Godhead are nevertheless "the same in substance, equal in power and glory," as the Westminster Shorter Catechism says (Q. 6).

5. In the work of God the members of the Godhead work together.
It is common among Christians to divide the work of God among the three persons, applying the work of creation to the Father, the work of redemption to the Son and the work of sanctification to the Holy Spirit. A more correct way of speaking is to say that each member of the Trinity cooperates in each work.

One example is the work of creation. It is said of God the Father, "Of old thou didst lay the foundation of the earth, and the heavens are the work of thy hands" (Ps. 102:25); and "In the beginning God created the heavens and the earth" (Gen. 1:1). It is written of the Son, "For in him all things were created, in heaven and on earth, visible and invisible" (Col. 1:16); and "All things were made through him, and without him was not anything made that was made" (Jn. 1:3). It is written of the Holy Spirit, "The spirit of God has made me" (Job 33:4). In the same way, the Incarnation is shown to have been accomplished by the three persons of the Godhead working in unity, though only the Son became flesh (Lk. 1:35). At the baptism of the Lord all three were also present: the Son came up out of the water, the Spirit descended in the appearance of a dove and the voice of the Father was heard from heaven declaring, "This is my beloved Son, with whom I am well pleased" (Mt. 3:16-17). All three persons were present in the atonement, as Hebrews 9:14 declares. "Christ... through the eternal Spirit offered himself without blemish to God." The resurrection of Christ is likewise attributed sometimes to the Father (Acts 2:32), sometimes to the Son (Jn. 10:17-18) and sometimes to the Holy Spirit (Rom. 1:4).

We are not surprised, therefore, that our salvation as a whole is also attributed to each of the three persons: chosen and destined by God the Father and sanctified by the Spirit for obedience to Jesus Christ and for sprinkling with his blood" (1 Pet. 1:2). Nor are we surprised that we are sent forth into all the world to "make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit" (Mt. 28:19).

Threefold Redemption
Again let me note, although we can say meaningful things about the Trinity (on the basis of God's revelation of them), the Trinity is still unfathomable. We should be humble before the Trinity. Someone once asked Daniel Webster, the orator, how a man of his intellect could believe in the Trinity. "How can a man of your mental caliber believe that three equals one?" his assailant chided. Webster replied, "I do not pretend fully to understand the arithmetic of heaven now." The doctrine of the Trinity does not mean that three equals one, of course, and Webster knew that. It means rather that God is three in one sense and one in another. But Webster's reply nevertheless showed a proper degree of creature humility. We believe the doctrine of the Trinity, not because we understand it, but because the Bible teaches it and because the Spirit himself witnesses within our heart that it is so.