Gadfly's Muse

Revelation 05-06: Saved From the Wrath of God

Image: "I'm Still Here", 2021, Sky scene along Hwy 20, prior to Ashton, ID

Revelation 5:8–10  Now when He had taken the scroll, the four living creatures and the twenty-four elders fell down before the Lamb, each having a harp, and golden bowls full of incense, which are the prayers of the saints. 9 And they sang a new song, saying:  “You are worthy to take the scroll, And to open its seals; For You were slain, And have redeemed us to God by Your blood Out of every tribe and tongue and people and nation, 10 And have made us kings and priests to our God; And we shall reign on the earth.”

Revelation 6:12–14 I looked when He opened the sixth seal, and behold, there was a great earthquake; and the sun became black as sackcloth of hair, and the moon became like blood. 13 And the stars of heaven fell to the earth, as a fig tree drops its late figs when it is shaken by a mighty wind. 14 Then the sky receded as a scroll when it is rolled up, and every mountain and island was moved out of its place.

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The Revelation given to John is built around groupings of 7.  The scroll which the Lamb alone was found worthy to open was sealed with seven seals, each of which, when opened gives insight into the progress of history from the time the Lamb ascended to the throne room of God until God's final judgment brings all time, as we know it, to a close.  Thus, I ascribe to what is called the "recapitulation" hermeneutical interpretation of the Revelation.  Each of the following cycles (trumpets, etc.) will essentially cover the same span.  Thus, starting with chapter 6 we will be given further descriptions of the nature of time as it progresses until, finally, the great consummation which closes the book.

So, what do we see in the remaining verses of chapter 5 and all of chapter six?

Briefly, we see the stated purpose of history stated by all of creation, the angelic beings, and the redeemed people of God expressed in 5: 8-14.  The Lamb Who was slain, even our Lord Jesus Christ, is hailed for His completed work of redemption and His ascension to the throne of God.  The four living creatures, who represent the span of God's "living" creatures (animals and man) a well as the twenty four elders who represent the fullness of the elect in both the Old and New Testament dispensations, proclaim the surpassing merit of Him  who has "redeemed us to God by Your blood."  Note the finished work that is proclaimed as well as the transformed reality of those who benefit from this redemption.  Out of all the tribes and peoples of the earth, there are those who have been made "kings and priests to our God."  This is the reality of their status.  But like a crown prince awaiting actual seating on the throne, these proclaim that they "shall reign on the earth."

Here is the great future that provides such a reason for hope and joy.  The redeemed of the earth will reign and rule on the earth.  We have a glorious future ahead of us on that day when the implicit promise of the Garden of Eden, where man was to exercise dominion on the earth, will be finally accomplished. (5:9-10)

This particular shout of thanksgiving and praise is followed by a general shout of astonished wonder by the innumerable angels surrounding the redeemed host who add their voices in worship. (5:11)  Even the dead of earth, buried in both earth and sea will be present in the chorus (5:13)

Thus we see the full range of God's created work as giving thanks for His great salvation.  This is the end goal of history.  It is why all things were created and it is why we, individually, exist.  God's great sovereign rule, exercised through His Son, our Lord, works to this end and will bring about eternal joy and unending worship from all creatures, heavenly or worldly, the living and the dead.

Such a wonderful picture and one that creates intense longing.  But we are solemnly taught that this great end of all things is to be progressively attained.  The seals must be opened and the contents of creation's history opened to our eyes.  The seals are not necessarily intended to convey sequence in actual time but rather further insights of truths that may, and often does, overlap.

Thus, with seal one, we see the history of conquest and domination unleashed as various nations rise up in history to conquer and subjugate peoples.  Man will continue to aspire to autonomous rule in the stead of God.  This will bring about many things but its inevitable character will be that of "crown-wearing" enforced by force of arms.  (6:1-2)  Then comes the second seal and we see the passions of violence unleashed and peace taken from the earth.  Lawlessness will always be present and in many eras will dominate the scene. (6:3-4) Similarly, we see that history will involve the cruelty of hunger and inflation as corrupt power oppresses those who cannot defend themselves. (6:5-6)  There will be widespread death when wars (such as the two world wars) or epidemics reshape entire generations such that huge swaths of the population are killed. (6:7-8) The persecution of the saints will continue and the entire span of time will evoke great longing from the people of God for Him to "come quickly" and bring their suffering to an end. (6:9-11)  But, in God's perfect timing, there will come a day when the earth will be shaken and the cosmic balance upset and sinful man, who was responsible for all the sufferings revealed in the first five seals, will be terrified at the approaching judgment they so richly deserve. (6:12-17)

Of particular interest is the absolute statement that this is the day of the "wrath of the Lamb!" (vs. 16)  Though He is gentle and mild to those who love Him and keep His commandments, yet we must remember that He is the jealous Lion of Judah who will indeed bring judgment on His foes.

These are scary thoughts but they must be understood through the prior testimony of chapter 5.   The wrath of God will never touch the redeemed of the earth.  Though we live in the very real manifestation of the 5 seals, where each of the circumstances they proclaim is readily discernable about us, yet, the end result is certain and we have a reason, even now, to fall down and worship Him Who has saved us by His blood.

 

 

 

 

 

Revelation 05: A New Thing In History

Image:  "Reality and Reflection", 2021, Mount Haynes (I think), Yellowstone Nat. Pk., Wy.

Revelation 5:1–7 And I saw in the right hand of Him who sat on the throne a scroll written inside and on the back, sealed with seven seals. 2 Then I saw a strong angel proclaiming with a loud voice, “Who is worthy to open the scroll and to loose its seals?” 3 And no one, in heaven or on the earth or under the earth, was able to open the scroll or to look at it.  
4 So I wept much because no one was found worthy to open and read the scroll, or to look at it. 5 But one of the elders said to me, “Do not weep. Behold, the Lion of the tribe of Judah, the Root of David, has prevailed to open the scroll and to loose its seven seals.”
6 And I looked, and behold, in the midst of the throne and of the four living creatures, and in the midst of the elders, stood a Lamb as though it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent out into all the earth. 7 Then He came and took the scroll out of the right hand of Him who sat on the throne.

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I imagine we all have experienced those "pivotal" moments when we know, even as it happens, that things will never be the same again.  My generation remembers the assassination of John Kennedy.  That day is so branded in our minds we can tell you exactly where we were when we heard the news.  The generation before mine remembered Pearl Harbor.  The following generation remembers 9/11.  The point is clear:  some events change the world and, therefore, change the course of history.

The first 7 verses of Revelation 5 describe the ultimate world-changing, history-changing event of all time.  Revelation 4 showed us the constant underlying reality of all things.  God, the creator, sits on His throne, surrounded by the glorious praise of His creation, dignified in His majesty and unperturbed by the course of history that lies, like a sea of glass, at His feet.  As many Scriptures proclaim, God's Word has gone out and not returned to Him void.  Our lives, indeed the progressing life of the entire universe, are not spinning out of control.  There is our God in heaven and His great purpose is to be glorified in all things.

But... there was the history of the world that occurred before the events of chapter 5:1-7 and there is the history of the world that began with those events.  This is BC and AD, truly the appropriate division of history because that is when the cataclysmic event of the "Lamb Who was slain" (vs. 6) transpired.

These verses are so deep and packed with so much meaning that we hesitate and stumble before them.  Like Isaiah in the Temple (Isa. 6) we fall flat on our faces in worship.  What do we see?

We see a scroll, packed so tightly with writing that no word can be added to it, front or back, and no word can be taken from it without destroying its integrity.  This "scroll" is, in fact, the eternal counsel of God and specifically the names of all those for whom God created the earth.  Here is the "book of life" that details not only who are those elected unto salvation but also all the entire redemptive history of mankind which will bring about that great salvation.   In other words, this scroll is the eternal mystery, hidden from mankind's fallen eyes ever since the Garden of Eden.  It is that into which angels long to look and which sinful man feared to know.  Truly, there was weeping in heaven when it appeared because no one was worthy to break those seals so that all creation would, at last know, the secret purposes of God.

Then, there in the midst of the throne, from the very seat of God's government, came One who was unlike any other Person John or anyone else could imagine.  He was "like a lamb" in that He was gentle and mild and pure.  He was like a "lamb that had been slain", a lamb who had been sacrificed on behalf of the sins of God's people and of His Creation itself.  John was told that, incongruously, this One was the "Lion of the Tribe of Judah, the Root of David", the long-awaited Messiah of the Jewish nation, Who was to institute God's Kingdom on earth and rule in it to the glory of His Father.  Thus, this Lamb was a Man, and not just any Man, but God's ultimate Man and His Ultimate King.

But this Lamb was stranger still.  For though He was a Man, yet He, as a Lamb, had seven horns and seven eyes which we are told, are the seven Spirits of God sent out to fill the earth.  This refers back to the vision of Jesus in chapter 1 vs. 4 where God has seven spirits before His throne.  Here we see that this Lamb is in fact Divine.  He is also the embodiment of God's Spiritual Being.  God, who is Spirit, has become man and the fullness of God's Spirit is in Him.

This Lamb comes forth from the throne.  Here we have a specific time and event, which I call the Christ-event.  It's not just Jesus' birth but His entire life, death, and resurrection.  He comes forth as a completed and proven Messiah, Who has ascended to heaven in time and, as is His right, now undertakes to open the seals of the scroll, and thereby revealing and accomplishing the final stage of history itself.  He and He alone was and is worthy to do this.

This is the "New Thing in History."  This is that earthquake that transforms all of man's social and redemptive consciousness.  Our Christ has come and has ascended to heaven from whence He rules over our lives and the further progression of all things.  We have our King!  Let us rejoice, like the heavenly choir in this chapter, and sing His praise.

 

 

 

 

 

 

Jude: Be Alert to Contend for the Faith

Image: "Seeing The Big Picture", 2021, Severna Park, Md

Jude 1 Jude, a bondservant of Jesus Christ, and brother of James, To those who are called, sanctified by God the Father, and preserved in Jesus Christ:

Jude 3 Beloved, while I was very diligent to write to you concerning our common salvation, I found it necessary to write to you exhorting you to contend earnestly for the faith which was once for all delivered to the saints.

Jude 8 Likewise also these dreamers defile the flesh, reject authority, and speak evil of dignitaries.

Jude 12–13 These are spots in your love feasts, while they feast with you without fear, serving only themselves. They are clouds without water, carried about by the winds; late autumn trees without fruit, twice dead, pulled up by the roots; 13 raging waves of the sea, foaming up their own shame; wandering stars for whom is reserved the blackness of darkness forever.

Jude 20–23 But you, beloved, building yourselves up on your most holy faith, praying in the Holy Spirit, 21 keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life.
22 And on some have compassion, making a distinction; 23 but others save with fear, pulling them out of the fire, hating even the garment defiled by the flesh.

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Jude challenges us with references to non-canonical literature.  The tug of war between Michael and the devil is not drawn from Biblical sources nor is the prophecy from Enoch.  That doesn't mean that these statements are to be disregarded, by no means!  They gain their authority not from their origin but from their inclusion by the  Holy Spirit's inspiration of this letter.  Some statements by Paul are in the same category.

Jude's main point however is not subject to doubt.  The precious faith which Jude and his readers share must be "contended for."  Jesus did not leave His Church in a "safe" fortress, shielded by impregnable walls that would nullify any weapons thrown at it by an enemy.  Jesus' visible church is always at risk and always being attacked.  It is the nature of things.  The Church is Jesus' body on earth and as His physical body was opposed, slandered, and physically abused in His earthly ministry, so Jesus' spiritual body, as He Himself said, would be similarly treated.

Notice how Jude characterizes the enemy.  First of all, they are sneaky.  They "crept in unnoticed." (vs. 3)  Here we see how subversively Satan seeks to undermine the church.  He sends in "moles" who may or may not be actually aware of their true master.  Satan's deceptive powers are so great that men, like Saul of Tarsus, could embark on horrible crimes against the church and yet be convinced they are doing the Lord's work.  But Jude points to their distinguishing marks: ungodliness, turning from grace to sensual religion, and denying the truth of the God of the Bible. (vs. 4)  Never doubt that such agents are still attacking Christ's Church.

But Jude says they are marked out for condemnation like the unbelievers who infiltrated the ranks of departing Israel in Egypt. (vs.5)  They, like the dark angels, are reserved for "everlasting chains under darkness." (vs. 6)  That's a terrifying image but it is made even worse by the sentence to the "vengeance of eternal fire" awaiting those who are given over to "sexual immorality" and lusting after "strange flesh." (vs.7)

A further identifying characteristic is that of rejecting "authority." (vs. 8)  Like the wayward sheep of the 60's Hippie movement, these folks make a point of "doing their own thing."  "Conformity" is anathema to such people as those who believe authentic human existence is only attained by transcending social taboos and giving free rein to one's own personal impulses.  As is obvious in many modern art displays, the end result is either nonsense or something that is intended to heighten shock.

Jude says that these folk are like "brute beasts" (vs. 10), "clouds without water", "trees without fruit", they are "twice dead having been pulled up by the roots", raging waves of the sea foaming up their own shame."  They are the ones for "whom is reserved the blackness of darkness forever."

Jude calls us to the severity of the threat in these characterizations.  Modern Christians are overly tolerant of others when it comes to matters of "faith."  "Who am I to judge?" is often their stated position.  What this really communicates is that the individual does not want to engage in the unpleasant business of judging according to God's Word and, as Jude makes clear, this is disobedience and sin.

Jude says that we must judge.  Some of those whose Christian profession is doubtful, are to be treated with compassion.  In this, we must "make a distinction." (vs. 22)  Some we are to seek to "save with fear", so disgusted by the vanity, depravity, and arrogance of Satan's workers that we are fearful for ourselves, but notice, we are to hate "even the garment defiled by the flesh."

All the above are comprehended under the heading "contending for the faith."  It is incumbent upon every Christian to enter this battle.  We have to pray and diligently seek to be equipped for the work and we have to trust that our God will keep us from stumbling. (vs. 24)  But God is worthy of our whole devotion and total commitment to His glory.  This must be our exceeding joy... to serve Him wherever He and His Kingdom are being threatened.

 

 

 

3 John: Watch Your Walk

Image:  Narrow Crossing, 2017, Tanger Family Gardens, Greensboro, NC

3 John 3–4 For I rejoiced greatly when brethren came and testified of the truth that is in you, just as you walk in the truth. 4 I have no greater joy than to hear that my children walk in truth.

3 John 6–8 who have borne witness of your love before the church. If you send them forward on their journey in a manner worthy of God, you will do well, 7 because they went forth for His name’s sake, taking nothing from the Gentiles. 8 We, therefore, ought to receive such, that we may become fellow workers for the truth.

3 John 11 Beloved, do not imitate what is evil, but what is good. He who does good is of God, but he who does evil has not seen God.

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Perhaps nothing brings the apostles home to us as clearly as their very human expressions of affection.  Imagine how John's warm greeting, "To the beloved Gaius, whom I love in truth", would resonate in our hearts if it was our name there.  Gaius must have treasured this letter throughout his life.

John writes often of our need to love our brothers and sisters in Christ and I think we could do a lot worse than to take this as an example of how we ought to love them also.  God desires our Christian fellowship to be held in the bonds of love.  We must recognize that we really are family and as such, our love for each other must be real and not in words only.  I know this is possible from personal experience and it is one of the great treasures in my life to be able to say of some that I "love them in truth" as John did Gaius.

We must also see this short epistle as conditioned by that love.  Gaius was most likely an elder or leader in his church and John is sending not only warm greetings but also some brotherly encouragement and perhaps even admonition.

He commends Gaius for the love he has shown "strangers."  We must not assume here that he is talking about anybody and everybody that happens to appeal for aid or alms though that is certainly one aspect of our Christian witness.  John is speaking of traveling Christians who depend on the local churches for refreshment, rest, and security in the hostile lands through which they journey.  Gaius' church may very well have met in his house and therefore Gaius' hospitality was directly putting himself and his family at risk.  But he did receive them as itinerant evangelists seeking to spread the good news of Jesus Christ.  It was good for such to not be dependent on the "Gentiles" (vs. 7) so that they would be free of worldly shackles to their message.  Obviously, some of these very travelers have come to John's acquaintance and it is from their report that he commends Gaius and implicitly, his church.

But there is a caution also.  This fellow Diotrephes was not walking in truth as did Gaius.  He was vainly seeking "preeminence" (vs. 9) and perhaps undermining Gaius' as well as John's leadership.  On the other hand, John, as a good pastor, commends Demetrius thus pointing Gaius toward a dependable ally in the continuing spiritual struggle that is inherent in the church in every age.

What should we take from this?  John is teaching Gaius and us that we must be wise as serpents even as we are "harmless" as doves.  We are to love our brothers and sisters but we must also, quite consciously, know that a simple profession of Christ does not always warrant loving a person as a true brother.  There is a narrow pathway or dividing line (to mix metaphors a bit) that serves to help us in this.  If we are to put our lives on the line, as Gaius was doing, we must ensure that the people we accept, encourage, and perhaps, sacrificially aid, are in fact walking in truth and not just speaking vain words.

This will always require some awareness of their habitual walk.  We must look for the fruits of the Spirit in some concrete manifestations before our love is fully offered.  There must be a genuine devotion to Jesus as the Risen Son of God that is obvious in their ordinary speech, activities, and especially in the way they treat other Christians.  There must be a zeal for truth in both content and adherence.  Christians sometimes say that "you must not just talk the talk, you must walk the walk" and this is true.  If either the talk or the walk is not readily discerned then we have to be cautious that we may be dealing with Diotrephes rather than Demetrius.

So, what about the so-called "unconditional love" we are supposed to exhibit?  It is unconditional going out from us as it was unconditional being received by us.  We love without expecting a positive reward.  We expect our love to be received freely as it was freely offered.  But as our Christ taught us, we must always be alert to recognize whom God is calling us to love.  This means we look for the signs of the Holy Spirit working in the other person.  If we are confident that God loves him or her, then we are to love them also... without holding back.

 

 

 

 

1 John 4: Carefully Noting

Image: "Cautiously Proceeding", 2009, Roadside view, vicinity of Acadia Nat. Pk., Me

1 John 4:2–3 By this you know the Spirit of God: Every spirit that confesses that Jesus Christ has come in the flesh is of God, 3 and every spirit that does not confess that Jesus Christ has come in the flesh is not of God. And this is the spirit of the Antichrist, which you have heard was coming and is now already in the world.

1 John 4:6 We are of God. He who knows God hears us; he who is not of God does not hear us. By this, we know the spirit of truth and the spirit of error.

1 John 4:9–11 In this the love of God was manifested toward us, that God has sent His only begotten Son into the world, that we might live through Him. 10 In this is love, not that we loved God, but that He loved us and sent His Son to be the propitiation for our sins. 11 Beloved, if God so loved us, we also ought to love one another.

1 John 4:15–16 Whoever confesses that Jesus is the Son of God, God abides in him, and he in God. 16 And we have known and believed the love that God has for us. God is love, and he who abides in love abides in God, and God in him.

1 John 4:21 And this commandment we have from Him: that he who loves God must love his brother also.

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I have, over the years, mentioned that God's Word calls us to a "radical" lifestyle.  That needs a bit of explaining since the idea of "radical" conjures up some wild-eyed, hairy-headed, zealot holding up a sign or tossing Molotov cocktails at establishment representatives.  That's not the image I am promoting but I have to be clear.  "Radical" Christianity puts those guys to shame.  All too often there is a mind-numbing "sameness" to the radical leftists marching in the streets.  On the whole, they have profited from the same institutions they propose to tear down.  They are actually just closer to one end of a continuum than others in their "radical stances."  They really aren't representing an entirely "alien" culture.

Christianity, properly understood, is an alien culture.  It lives differently than the world around it.  It thinks differently than the so-called intellectuals in the academies.  It lives "in the world" but it is definitely not "of the world."  Whenever the line between "living in" and "not of" begins to blur then to that degree Christianity departs from its Biblical foundations.  

In this chapter, John calls us to notice the "radical" nature of our confession of Jesus.  John says (v. 15) that there is a clear demarcation between the world and Christianity in how each actually views Jesus' Person.  "Whoever confesses Jesus is the Son of God" has God actually "abiding" in Him and he abides in God.  Now it only takes a moment's pause to let that sink in and the "radical" nature of Christianity begins to clarify.

Think of an entire race of "God-indwelt" people.  If, as they certainly should, they are convinced of this themselves and live in absolute dependence and reflection of the "God indwelt" reality, then their own sense of authority, clarity, conviction, zeal, and energy would be like a bubbling cauldron.  They would be radically different in their poise, self-control, clearness of insight, etc. than the overwhelming majority of their fellow acquaintances and workers.  They would also, with boldness, recognize that any other person, not of like faith with them, but who was zealous for doctrines and principles counter to their own, was an enemy of Christ and must be opposed and/or converted.

In other words, a "God-indwelt" community of people would be able to recognize "false spirits" (vs. 1-3) and would respond appropriately to them.  They would show forth an amazingly calm and imperturbable demeanor in engagement. They would rest in the certainty that they were "of God" and had already "overcome" their opponents because God is "greater than he who is in the world." (vs. 4)  They would not be driven by a sense of ultimate responsibility for how their interaction with such enemies turned out.  They would know that if the words they spoke and the example they set, fell on deaf ears then it was because their opponents were not "of God."  If they had been then the Christian would have seen their testimony and witness, bearing fruit in the interaction. (vs. 6)

And, standing above all other radical attributes "God-indwelt" Christians show forth is the character of love.  Their confession of Jesus Christ as the Son of God extends to the astonishing truth of His ministry.  They embrace God the Father for sending "His only begotten Son into the world, that we might live through Him."  This thought becomes like burning coals in a furnace.  It warms up their entire life.  They treasure it because it proves this was an act of pure mercy by God.  He did not send His Son because we first loved Him!  Just the opposite.  He sent His Son to be a propitiation for our sins (vs. 10) and explicitly the sin of not loving God as we ought to have done.

The burning coals register in an outflow of love for God and love for their fellow Christians that stands in stark contrast to anything in the "other world" outside the community.  This is "radical Christianity."  That doesn't mean that it is one "form" of Christianity registering at a point in a continuum of other "Christian" communities.  No... as John here tells us, this radical "God-indwelt" Christianity is the only true faith there is.  All others are caricatures of the faith and therefore not true at all.  The radical nature of the Christian faith is grounded in the Presence of the Holy Spirit in it as given to it by God Himself. (vs. 13)  

There is no other Christianity than this... so it is truly a radical reality.

 

1 John 3: Which Boat Is Ours?

Image:  "Choose", 2009, Bar Harbor, Me

1 John 3:2–3 Beloved, now we are children of God; and it has not yet been revealed what we shall be, but we know that when He is revealed, we shall be like Him, for we shall see Him as He is. 3 And everyone who has this hope in Him purifies himself, just as He is pure.

1 John 3:7 Little children, let no one deceive you. He who practices righteousness is righteous, just as He is righteous.

1 John 3:10 In this the children of God and the children of the devil are manifest: Whoever does not practice righteousness is not of God, nor is he who does not love his brother.

1 John 3:14 We know that we have passed from death to life because we love the brethren. He who does not love his brother abides in death.

1 John 3:18–19 My little children, let us not love in word or in tongue, but in deed and in truth. 19 And by this we know that we are of the truth, and shall assure our hearts before Him.

1 John 3:24 Now he who keeps His commandments abides in Him, and He in him. And by this, we know that He abides in us, by the Spirit whom He has given us.

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Notice John's primary concern for his readers to recognize what is authentic Christianity and what is not.  It's like asking: "which boat is the right one?"  He knew that the stakes were high.  The Gospel of Jesus Christ itself was at risk and, also, the assurance and confidence of his readers that they were on the right track.  In a world where it is easy to be confused by the cacophony of ideas assaulting us from every side, we need to have a clear insight into how and by what, we can recognize the Presence of Christ, both in ourselves and in the fellowship around us.

Thus John (vs. 18-19) tells us how to "assure our hearts before" God.  It is by showing forth that we have received the gift of love.  Here is where we have to be very clear.  The "love" John mentions is not that same filial love that people naturally possess for friends and family and even spouses.  The "love" which the natural man exhibits is real love and it can be quite passionate and even noble but it is not that "agape" love John teaches distinguishes true Christians and Christianity from the secular varieties.  

"Christian love" is a gift of the Holy Spirit and is so characteristic of His Presence in our lives that Jesus taught that it was sufficient to distinguish His disciples from the mass of humanity.  It is impossible to completely define it.  How does anyone "define" love in any of its forms.  However, that doesn't mean we can't describe it.  So, let's go a little down that path.

First, we must insist that the love that the Holy Spirit imparts to us is of the same quality, but not purity, of the love that He has first "bestowed on us."  True Christian love is a reflection of our Father's love as extended to us through His Son and nurtured in us by the Holy Spirit.  Immediately we see that this love is a powerful thing, perhaps the most powerful tool or weapon in the Christian arsenal.  Think of how God's love works on us and changes us.  We respond to that love like a flower turning its head to follow the sun. It warms our hearts.  It is not something we can just "accept" as in what's expected.  To be loved is a priceless treasure and to be loved by our Triune God is an astonishing display of mercy.  No man can ignore it or casually dismiss it.  It is too precious!

Second, the love God shows us which we are then to reflect back to Him and to our brothers and sisters, is an active love.  Its central concern is... always... what is best for us accompanied by His self-sacrificial desire to do whatever has to be done to promote what is best for us.  Thus John tells us that we are to love in word and deed, just as our God has loved us.  Taking up our cross and following Jesus is an act of love for Jesus, yes, of course, but it is manifested in sacrificially giving of ourselves so that others may benefit.  It is a love that expects to not be appreciated all the time or seemingly, ever.  It is so common to hear one person complain that the other person does not appreciate what he/she has done for them.  Jesus prayed for forgiveness for the men who nailed Him to the cross.  The whole power of Christian love is that it is motivated by a desire for the other person's well-being and is not conditioned by whatever response the "beloved" shows forth.

We must "count to cost" as Jesus taught us, but at the same time, Jesus promises that He will bless us as we seek to be a blessing to others.  We may not see His hand immediately displayed in our act of loving but I can guarantee, on the basis of Scripture, that overall, our lives will be improved by that loving.

Space does not permit a further elaboration but carefully note all the ways John shows us how to know that we indeed are indwelt by the Holy Spirit.  It is the outworking of love that equates to the "practice of righteousness." (vs.7)  It is a life dominated by love that conforms to John's challenging declaration that a person "abiding" in Jesus, does not sin.  We may err in judgment but no sin will accrue if we are motivated by love.  This is the "seed" that remains in us and reflects our being "born of God." (vs. 9)

So, in all this chapter, it is the presence of an active, passionate, increasingly selfless, love that becomes the foundation of a truly Christian life and witness.  As Paul says in 1 Cor. 14:1, therefore let us pursue love because it is the greatest of all God's gifts.

 

1 John 1: Light and Life and All Things

Image: "Morning Colors", 2021, Severna Park, Md

1 John 1:1–2 That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, concerning the Word of life—2 the life was manifested, and we have seen, and bear witness, and declare to you that eternal life which was with the Father and was manifested to us—

1 John 1:5 This is the message which we have heard from Him and declare to you, that God is light and in Him is no darkness at all.

1 John 1:7 But if we walk in the light as He is in the light, we have fellowship with one another, and the blood of Jesus Christ His Son cleanses us from all sin.

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Every serious photographer knows that it's all about light.  Everything about the subject will be affected by how the light falls on it, the color of the light, the relative softness of it, etc.  Often, as in a Classical Dutch Master's painting, the play of light becomes the primary subject and the actual object/person is almost there just to provide the space.  Morning light is my preferred time for shooting because the rising sun imparts more of a golden tone to the light.  The evening light is bluer.  The pansies above did not transfer well in posting to this blog but the original image closely matched the rich yellow-orange of the flower as the morning sun deepened its saturation.

That's a fairly long-winded introduction just to make the point that the "Light of God" shining through Jesus Christ, has something of a similar effect on us.

John says that "God is light" (vs. 5) and we are to walk in His light and not walk in darkness.  John is an extraordinarily deep thinker and his meaning here requires some pondering.  What is it that he is driving at?

We have to think in terms of contrasts or dualism.  John leans heavily on the "light/darkness" contrast as describing real life in the real world.  This is not some mystical, other-worldly, speculation.  John uses these terms to describe how life itself is lived.  Think of these flowers.  The sun blesses them with warmth and nourishment and encourages growth and beauty.  If those same flowers were transported into my basement they would soon wither and die, no matter how much fertilizer and water I fed them.

People are the same way.  Think of the flower's healthy blossoms as being analogous to a person's humanity.  God designed human beings to be beautiful... to show forth the beauty of His own image... the more a person grows in the qualities of being truly human the more that person will show forth beauty and bring glory to God.  If a person cuts himself off from the light, if he goes down into the basement of human depravity and lives there, then that person's "human-ness" will diminish and may wither entirely and die.  

John calls for us to "walk in the light" which is to walk in and with God Himself.  This means that, like the flower petals themselves, we need to turn our faces to God and allow His goodness and love to flow into our lives.  This is done by consciously seeking God as an integral part of our daily lives.  We strive to see things as He sheds "light" on them.  His light illumines our lives and becomes precious to us.

There is some spiritual discipline required here because, in this sin-soaked world, we are constantly being invited to go down into the basement.  The harping pressure is great indeed and therefore we must build structure into our lives to keep our eyes focused on God.  The more consistently we do this the more it becomes habitual and the conscious structure is not as critical but it never can be completely taken away.

What kind of "structure" do I mean?  Of course daily, or more than daily Bible reading and meditation, is essential.  Think of it this way.  We really don't have time to "not read our Bibles."  It is truly amazing to hear the testimonies of Christians who make daily readings a priority, about how their lives become more efficient.  They see things more clearly when walking in the light and thus avoid time-wasting diversions.

Prayer is another structural element.  We need to weave prayer into the fabric of our day.  We shouldn't think of it in terms of some extended pious activity where we get down on our knees in our office.  There's nothing wrong with that but what is needed is an attitude of prayer that governs how we approach any task or activity.  It is more like a conversation with God.  "Lord, what am I looking at here?" is a wonderful prayer that builds on our need for "more light."  Consciously turning to God in the midst of stressful interactions has a very calming effect and brings fruit in seeing problems more clearly.  It "makes for peace", to use Scriptural terms.

Now, imagine an entire community of people who seek to "walk in the light as He is in the light", who have "fellowship with one another!"  We all know how dimly a single candle glows in the darkness.  But when a hundred or more candles are lighted, the darkness flees and all things become visible.  This is God's plan for His Church.  He intends for the fellowship of believers to be a conduit for His light to illumine the entire world.  In such a fellowship the assurance of God's love is absolutely experienced.  We grow in our own knowledge of having been cleansed from all sin (vs. 7) by the reinforcing synergy of fellow believers who are walking in the light.

This is light... and life... and all things.  John's words are simple but profoundly deep.  We need to take them to heart and bloom in our turn.

 

 

 

 

2 Peter 3: Something To Look Forward To...

Image: "Idyllic Place" (Acadia), 2009, Vicinity of Acadia Nat. Pk., Me

2 Peter 3:4–5 and saying, “Where is the promise of His coming? For since the fathers fell asleep, all things continue as they were from the beginning of creation.” 5 For this they willfully forget: that by the word of God the heavens were of old, and the earth standing out of water and in the water,

2 Peter 3:8–9 But, beloved, do not forget this one thing, that with the Lord one day is as a thousand years and a thousand years as one day. 9 The Lord is not slack concerning His promise, as some count slackness, but is longsuffering toward us, not willing that any should perish but that all should come to repentance.

2 Peter 3:11–13 Therefore, since all these things will be dissolved, what manner of persons ought you to be in holy conduct and godliness, 12 looking for and hastening the coming of the day of God, because of which the heavens will be dissolved, being on fire, and the elements will melt with fervent heat? 13 Nevertheless we, according to His promise, look for new heavens and a new earth in which righteousness dwells.

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When the 16th-century explorer Verrazzano, serving the King of France, arrived off the coast of present-day Labrador/Newfoundland, he encountered scenes of majestic beauty.  He reached back into his classical education and brought forth a Greek word, "Arcadia", to name and describe what he saw.  The word means "place of enjoyment" or "idyllic place."  Over the years, the "r" was dropped and the name Acadia now designates the region and, in my opinion, it is well named.

It's a common feature of all human history that mankind yearns for such a place, a habitation, where surrounded by beauty it may live in peace.  Various "utopias" have historically occupied the thoughts of philosophers and virtually all religions hold out hope for some future physical or spiritual reality.  Even so-called Darwinists often see crass, godless evolution as proceeding toward a future perfection of mankind such that perfection of his environment may follow. 

Only the God and Father of our Lord Jesus Christ has definitively and authoritatively proclaimed that such a yearning will be satisfied in His time and purposes.  It has been the foundation on which human history was to develop ever since Adam was cast out of Eden.  Man must have hope in order to live according to hope and that is exactly what God commands.  He has given great and good promises and it is His intention and command that those promises motivate us to serve Him in "peace, without spot and blameless". (vs. 14)  This eschatological yearning is intended to be vibrant, sincere, and productive.  It is not to be equated with some bare theological doctrine to which complacent intellectual assent is given.  That is not "hope."  God intends for His people to live with the abiding conviction that they have "something to look forward to" and to that end, He has ordained that they do.

But, as far as man-measured time goes, it has been a long while since Adam sadly passed out of Eden.  The promise has remained, in various forms, and man's sinful nature, under Satan's constant harping, has come to complacently discount the promises.  Scoffers sneer "where is the promise of His coming?" (vs. 3,4)  They contemptuously dismiss the fact that "one day is as a thousand years" with the God who lives in timeless reality. (vs. 8)  The simple explanation is that the promise must tarry until God's purposes in creation are attained.  It is His purpose to have particular people, a specific community, who will be ushered into this coming "Arcadia" and who will live with Him in blessed communion forever.  It is not His will that any one of those for whom He has wrought creation out of nothing to house, be "lost." (vs. 9)  That means they must all be born, they must come to faith, and they must embrace the promise before the consummation arrives.

It is readily apparent that this explains human history.  "History" is the unfolding story of a sanctified race being brought into existence.  That "race" is the reason for history.  It is God's purpose in all things.  It was for this "race" that the world was created. (vs. 5)  It was for this "race" that God guided the remnant of Adam and Noah and Abraham and Moses through their various stages in order to have the promise carried forward in integrity and truth.  It was for this "race" that God sent His Son, our Christ, to purify them unto the promise given them.  It is for this "race" that our present "age" is harvesting the entire world and gathering those who God has set aside for Himself from every tribe and region.

At the bottom of all things is "hope".  The hope of something good coming.  The assured hope that is far more than wishful thinking.  This hope will be fulfilled in a final act of purification when all of those whose lives on this earth were not directed toward that hope, will be eliminated.  This world is preserved and reserved for a day when godly men will see their hope fulfilled and ungodly men will face perdition. (vs. 7)  That is part of the promise also and Christians wouldn't want it any other way.  The "Acadia" that is coming will be characterized by justice and mercy by our God who lives in glorious justice and mercy.

We most certainly do have something to look forward to and we should let that hope penetrate through our whole person and live according to it.  This is Peter's message.

 

 

 

 

1 Peter 5: Humble Opposition

Image: "Humility", 2020, Hofskirkja Turf Church, Öræfi, Iceland,  (Link) Photo credit: Dave Johanson

1 Peter 5:2–4 Shepherd the flock of God which is among you, serving as overseers, not by compulsion but willingly, not for dishonest gain but eagerly; 3 nor as being lords over those entrusted to you, but being examples to the flock; 4 and when the Chief Shepherd appears, you will receive the crown of glory that does not fade away.

1 Peter 5:5–7  Likewise you younger people, submit yourselves to your elders. Yes, all of you be submissive to one another, and be clothed with humility, for “God resists the proud, But gives grace to the humble.” 6 Therefore humble yourselves under the mighty hand of God, that He may exalt you in due time, 7 casting all your care upon Him, for He cares for you.

1 Peter 5:9–10 Resist him, steadfast in the faith, knowing that the same sufferings are experienced by your brotherhood in the world. 10 But may the God of all grace, who called us to His eternal glory by Christ Jesus, after you have suffered a while, perfect, establish, strengthen, and settle you.

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Two main themes are readily apparent in these verses: the call to humility and the exhortation to resist.

Peter's readers are living at risk.  They know it and he knows it.  The world, under Satan's hidden reins (vs. 8), is always looking for an opening, an opportunity, to rip the little churches apart.  This, as Peter well knew, is what it means to "embody Jesus" or "walk in His footsteps."  The more Jesus and His message took root in ancient Palestine, the more enraged and jealous were His enemies.  They were constantly watching Him, seeking to entrap Him, catch Him in an indiscretion.  They feared Him because they could not control Him.  They were terrified of Him because it was clear, by His teaching and example, that they should submit to Him.  This was intolerable to them... as it always is intolerable to pride-soaked mankind and its aspirations for autonomy.  Peter knew that the Church, as the continuing ministry of Jesus, was also the focus of Satan's continuing hatred.

So Peter called his first readers, even as he is calling us, to follow Jesus in dealing with this opposition.  Right in the center of this chapter, signaling emphasis, we find Peter's exhortation to humility.  He calls us to be "clothed with humility" (vs. 5)  He began this verse speaking to the younger folks but he expands his scope to "all" in the requirement to be "submissive to one another."  Then, after quoting Proverbs 3:34, he calls on us to "humble" ourselves "under the mighty hand of God." (vs. 6)  

Here again, our thoughts are drawn to the comparison with Jesus.  Did He not exhibit humble submission in the face of all His enemies?  Did He not clearly see that, like Joseph, though those enemies meant their efforts for evil, yet God meant them for good?  Did He not rebuke Peter himself for suggesting that God surely would not want Jesus to suffer?  Peter points through the rolling battle drums of the enemy hordes bearing down on the little church and shows them the sovereign Hand of God in the background.  This "mighty hand of God" (vs. 6) was supervising the course of history in general and the particular expressions of trials that the church must face.  There was a necessity to it.  As the Christ had to suffer unto the end of God's glory (vs. 10,11), so the suffering ahead of Christ's church was necessary also.

This is the core of Christian humility.  It is the exact opposite of downcast defeatism and despair.  Christian humility is the willing and even energetic embrace of God's purposes for our lives.  It is always characterized by a certain acceptance that those purposes are hidden from our view.  We don't know the "why" of our situation but we readily recognize the "what."  God leads us to face perils, particularly those arrayed in the battle colors of the enemy, and calls on us to trust Him.  There is no place here for self-pity.  Christian humility understands the privilege we have been accorded.  We have been called, along with untold thousands of other brothers and sisters across the world (vs. 9), to suffer... for a while... unto the end that we may be exalted in due time. (vs. 6)

Here is the apparent paradox.  Willing submission to the hand of God in the face of enraged enemies is opposition to those evil men and the demonic powers behind them.  It is God who is actually fighting and it is He who is resisting the proud. (vs. 5)  He is not absent from the conflict but rather is present to give grace to the humble.  He is not like a callous general throwing his soldiers into battle as so much "cannon fodder."  Rather, He cares for us. (vs. 7)  It is His intention to carry us through our struggles and then usher us into "eternal glory" after our short while of suffering, and, through those trials, perfect and establish us in His Kingdom and His blessing.

Christian humility is realizing and accepting that we are God's "pawns" if you will, to be used as He sees best, to attain His ultimate victory.  However, unlike pawns in a chess game, our sacrifice does not mean we are removed from the board and cast aside.  It means that, as would happen with a pawn advancing to the last row, we will be elevated to royalty as part of God's eternal family.

Christian humility is grounded in the conviction that "it doesn't get any better than this."

 

 

 

 

1 Pet 3-4: Godly Wives - The Beauty of Christ's Church

Image: "Purity", 2013, Severna Park, Md

1 Peter 3:3–4 Do not let your adornment be merely outward—arranging the hair, wearing gold, or putting on fine apparel—4 rather let it be the hidden person of the heart, with the incorruptible beauty of a gentle and quiet spirit, which is very precious in the sight of God.

1 Peter 3:8–9 Finally, all of you be of one mind, having compassion for one another; love as brothers, be tenderhearted, be courteous; 9 not returning evil for evil or reviling for reviling, but on the contrary blessing, knowing that you were called to this, that you may inherit a blessing.

1 Peter 4:11 If anyone speaks, let him speak as the oracles of God. If anyone ministers, let him do it as with the ability which God supplies, that in all things God may be glorified through Jesus Christ, to whom belong the glory and the dominion forever and ever. Amen.

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My favorite moment at any normal wedding is that instant when the groom sees his bedecked and gloriously arrayed wife for the first time.  Usually, the wedding march has started and everyone is standing and facing the door where she will appear   But not me.  I look at her second.  My attention is first focused on the groom for the fleeting instant of shocked appreciation and delight.  It's worth all the trouble and preparation for me.  This was especially true when it was my own sons who were standing there at the altar.

It becomes obvious from scripture, that God uses the special metaphor for marriage as revelatory of His relation, as a husband, to His wife, the church.  There are too many passages to even scan for this teaching.  But within today's passage,  (3:1-4 in particular) we get a glimpse of the quality of this relation.  Peter calls for wives to be "adorned" for their husbands unto the end that they might be "won" over to Christ (if she had previously married as an unbeliever to an unbelieving husband).  And what was the nature of this "adornment" that so grabbed the husband's attention and like the young groom, filled him with deep respect, appreciation, and gratitude?  It was the "incorruptible beauty of a gentle and quiet spirit which is very precious in the sight of God!"  Here we find the true, unfading beauty which is worth far more than any "gold" which might adorn her hair. 

What God is here telling us is that this is the "beauty" that He sees in His Church.  We can think of Him as we think of the young groom, delighting in exuberant joy at the vision of His bride.  The beauty of Christ's Church which furnishes our God so much joy is that very inward, hidden, incorruptible, gentle, and quiet spirit.  What Peter here exhorts godly women to attain is absolutely incumbent upon all men also.  We, along with them, comprise God's "Wife", His bride, and therefore we must not somehow think that this teaching is for women only.  It is not.

If any further proof is required then the remaining sections of this chapter furnish it in abundance.  

Is not the love that Peter commends in vs. 8 just this same, quiet, gentle spirit reaching out to others as a loving wife opens her arms to her husband?  We must remember that when God created man and woman that both were created in the image of God and, to a very large extent, that image was their corporate nature.  The created differences in the two genders are not only complementary but are designed to be mutually assimilated.  Husbands are to learn from their wives to value life and all things through that special feminine insight God gives to women.  Women are to learn from their husbands an appreciation for distinctly masculine perspectives on such things, for example, as vocation and external calling.  Becoming "one flesh" is both a declared status established by God at the moment of formal marriage and a process that happens as the couple jointly undertake their life together.  When husbands "dwell" (vs. 7) with their wives with understanding, then that husband cannot help but be impacted by the special perspectives and wisdom that she displays.  The same is true for the wife.

Thus it is how God wants us to understand Him and His relationship to us, His Church, through this Scriptural ideal of marriage.  Our affections within marriage, if we cultivate them in the manner God has commanded, will more and more grow to reflect God's affections toward us.  We understand Him better and more deeply when we understand the love and affection that can and should exist between men and women.

What we must also understand is that God already sees us as beautiful.  His Bride has already been purified, washed in the shed blood of Jesus Christ, and therefore without spot or blemish in His eyes.  You and I, as members of that elected community, have been sanctified and dressed in the spotless white robes of His Bride.  All Peter is here exhorting is for us to appreciate this metaphor and then to so direct our steps as to bring our present lives into conformity with what is already true.  We are eternally beautiful, like a Godly Wife.  So, let us act like it.