All in All

I’ve always found the second of these two verses baffling:

For “God has put all things in subjection under his feet.” But when it says, “all things are put in subjection,” it is plain that he is excepted who put all things in subjection under him. When all things are subjected to him, then the Son himself will also be subjected to him who put all things in subjection under him, that God may be all in all. 1 Corinthians 15:27-28 English Standard Version (ESV)

What does: “then the Son himself will also be subjected” mean? The commentator, John Calvin, says the following about these verses:

He hath put all things under his feet Some think that this quotation is taken from Psalm 8:6, and I have no objection to this, though there would be nothing out of place in reckoning this statement to be an inference that is drawn by Paul from the nature of Christ’s kingdom. Let us follow, however, the more generally received opinion. Paul shows from that Psalm, that God the Father has conferred upon Christ the power of all things, because it is said, “Thou hast put all things under his feet.”

Next is the part that I find confusing, to which, Calvin says:

All things put under him, except him who put all things under him. …It must be observed, that [Christ] has been appointed Lord and highest King, so as to be, as it were, the Father’s Vicegerent in the government of the world — not that he is employed and the Father unemployed (for how could that be, inasmuch as he is the wisdom and counsel of the Father, is of one essence with him, and is therefore himself God?)

But the reason why the Scripture testifies, that Christ now holds dominion over the heaven and the earth in the room of the Father is — that we may not think that there is any other governor, lord, protector, or judge of the dead and living, but may fix our contemplation on him alone.

We acknowledge, it is true, God as the ruler, but it is in the face of the man Christ. But Christ will then restore the kingdom which he has received, that we may cleave wholly to God. Nor will he in this way resign the kingdom, but will transfer it in a manner from his humanity to his glorious divinity, because a way of approach will then be opened up, from which our infirmity now keeps us back.

Thus then Christ will be subjected to the Father, because the vail being then removed, we shall openly behold God reigning in his majesty, and Christ’s humanity will then no longer be interposed to keep us back from a closer view of God.

Calvin’s description above brings to mind the description in the Book of the Revelation of the New Heavens and New Earth, the Holy City, and the River of Life. Carrying this thought further, Calvin says:

That God may be all in all …For the present, as the Devil resists God, as wicked men confound and disturb the order which he has established, and as endless occasions of offense present themselves to our view, it does not distinctly appear that God is all in all; but when Christ will have executed the judgment which has been committed to him by the Father, and will have cast down Satan and all the wicked, the glory of God will be conspicuous in their destruction.

The scriptures portray these events in the Defeat of Satan and Great White Throne Judgment. Calvin continues:

The same thing may be said also respecting powers that are sacred and lawful in their kind, for they in a manner hinder God’s being seen aright by us in himself. Then, on the other hand, God, holding the government of the heaven and the earth by himself, and without any [intervening agency], will in that respect be all, and will consequently at last be so, not only in all persons, but also in all creatures.

The Apostle Paul, in the Letter to the Romans, expressed it this way:

For the creation waits with eager longing for the revealing of the sons of God. For the creation was subjected to futility, not willingly, but because of him who subjected it, in hope that the creation itself will be set free from its bondage to corruption and obtain the freedom of the glory of the children of God. Romans 8:19-21 (ESV)

Others have also commented on these verses, such as Chrysostom and Matthew Henry, who says that, when sin is no more, Christ in His glory will no longer be mediator between God and man but will be with man as God. But the commentary I like best is:

None of the rulers of this age understood this, for if they had, they would not have crucified the Lord of glory. But, as it is written,

“What no eye has seen, nor ear heard,

    nor the heart of man imagined,

what God has prepared for those who love him”—

1 Corinthians 2:8-9 (ESV)

Sunrise, Lake Michigan - Chicago, IL

Sunrise, Lake Michigan – Chicago, IL, 11 April 2012, 06:22:09, by vonderauvisuals, licensed under the Creative Commons Attribution 2.0 Generic license.

Attack on Genesis

How can something come from nothing? That’s what a recent cosmology theory purports to explain. The scriptures present a different story:

In the beginning, God created the heavens and the earth. Genesis 1:1 English Standard Version (ESV)

And this explanation isn’t confined to the first three chapters of Genesis but is found throughout the scriptures. If it is false, then all of scripture can be reckoned as false as well. And there are significant consequences if the scriptures aren’t true.

In an October 10, 2012 Ligonier blog post titled: “In the Beginning God,” which is an excerpt taken from the book God’s Love, R. C. Sproul discusses the Genesis account:

When Genesis speaks of a beginning, it is referring to the advent of the universe in time and space. It is not positing a beginning to God but a beginning to the creative work of God…Genesis merely asserts that the universe had a beginning…We declare with Scripture that God is eternal…Does His eternality mean that He is somehow outside of time, that He is timeless? Or does His eternality mean that He exists in an endless dimension of time?

[Whichever way] we answer this question; we conclude that God Himself never had a beginning. He exists infinitely with respect to space and eternally with respect to time. His existence has neither a starting point nor an ending point. The dimensions of His existence are from everlasting to everlasting. This means that He always has been and always will be.

Sproul then touches on a topic we covered last week:

Because God Himself had no beginning, He was already there in the beginning. He antedates the created order. When we affirm that God is eternal, we are also saying that He possesses the attribute of aseity, or self-existence. This means that God eternally has existed of Himself and in Himself. He is not a contingent being. He did not derive from some other source. He is not dependent on any power outside Himself to exist…He is not an effect of some antecedent cause. In a word, He is not a creature. No creature has the power of being in and of itself. All creatures are contingent, derived, and dependent. This is the essence of their creatureliness.

And, as we discussed last week, all that we perceive in the world would not exist without their First Cause, God All Mighty. Sproul examines this consequence as he concludes:

Thinkers hostile to theism have sought every means imaginable to provide a rational alternative to the notion of an eternal, self-existent deity. Some have argued for an eternal universe, though with great difficulty. Usually the temporal beginning of the universe is granted, but with a reluctance to assign its cause to an eternal, self-existent being.

The usual alternative is some sort of self-creation, which, in whatever form it takes, falls into irrationality and absurdity. To assert the self-creation of anything is to leap into the abyss of the absurd because for something to create itself, it would have had to exist before it existed to do the job. It would have had to be and not be at the same time and in the same relationship.

…If there ever was a time when absolutely nothing existed, all there could possibly be now is nothing. Even that statement is problematic because there can never be nothing; if nothing ever was, then it would be something and not nothing.

The attack upon the Genesis account doesn’t stop at nothing, though. There is too much at stake. Another avenue is the reconciliation of the apparent age of the universe with the days of creation described in Genesis’s first two chapters. The church has been on the ropes over this one for decades if not longer.

CMB Timeline

Timeline of the Universe, circa 2006, NASA/WMAP Science Team, in the public domain in the United States

We’ve previously examined why the earth appears so old. Dorothy Leigh Sayers, in her book Letters to a Diminished Church: Passionate Arguments for the Relevance of Christian Doctrine, offers an intriguing explanation for Genesis, chapters 1-3:

…God had, at some moment or other, created the universe complete with all the vestiges of an imaginary past…Extravagant…if one thinks of God as a [scientist]…but, if one thinks of Him as working in the same sort of way as a creative artist, then [it seems] the most natural thing in the world.

Albert Mohler, in his sermon: “Why Does the Universe Look So Old?” says, “because the Creator made it whole,” that is, fully developed, and it “bares testimony to the effects of sin and testimony to the judgment of God.” This last point merits development.

Usually, some will object, how can fossils have been created in the first six days, which God pronounced very good, since these fossils represent the deaths of many creatures? The answer is that death entered through the curse (Genesis 3; Romans 5:12) sometime after the seventh day, a day of rest. Further, the Apostle Paul comments on Genesis 3 when he says:

For the creation waits with eager longing for the revealing of the sons of God. For the creation was subjected to futility, not willingly, but because of him who subjected it, in hope that the creation itself will be set free from its bondage to corruption and obtain the freedom of the glory of the children of God. Romans 8:19-21 (ESV)

Clearly, God’s curse on humanity materially affected all creation, including the earth itself, with corruption. For self-consistency, that corruption naturally must include dead creatures.

Therefore, if the Genesis account is true, how should we then respond?

W. Robert Godfrey: God’s Design for Creation, YouTube, Mar 2, 2016 , Ligonier Ministries

Aseity – God’s Self-Existence

Why is there something rather than nothing? This is a popular question that is usually answered sophically. A better answer involves aseity, or God’s self-existence. The proof text in scripture for His self-existence is:

God said to Moses, “I am who I am.” And he said, “Say this to the people of Israel: ‘I am has sent me to you.’” Exodus 3:14 English Standard Version (ESV)

Theologian, author, and pastor R. C. Sproul says the following concerning the concept of aseity and its alternative:

Aseity is the view that God is entirely self-sufficient and not dependent or contingent upon anything else. In other words, He is the eternal, independent, and personal cause of the universe.

Some thinkers appeal to self-creation to account for reality while denying God’s existence. As self-creation is illogical, others attack the concept of causality itself. An appeal to the philosophy of David Hume is often made to prove that uncaused effects do exist.

…[However,] Hume did not deny that causes exist, he just believed we cannot determine what they are. The law of causality still holds true: “Every effect must have a cause.”

For anything to exist, an uncaused something, or someone, must exist. It is not an uncaused effect that must exist, for there can be no such thing. Self-creation, an uncaused effect, may be an illogical contradiction, but a self-existent, “uncaused cause” is not.

This “uncaused cause” must have the power of being within itself—it must exist in and of itself. This cause must be eternal, for that which does not exist cannot later bring itself into existence. Moreover, this cause must be personal for an impersonal one could not create personal beings. Only a personal, self-existent God can answer the question: “Why is there something rather than nothing?”

American-Dutch Reformed theologian, Louis Berkhof, in his work Systematic Theology, says the following about God’s self-existence:

…The answer to the question, whether the Absolute of philosophy can be identified with the God of theology, depends on the conception one has of the Absolute.

…When the Absolute is defined as the First Cause of all existing things, or as the ultimate ground of all reality, or as the one self-existent Being, [the Absolute] can be considered as identical with the God of theology. He is the Infinite One, who does not exist in any necessary relations, because He is self-sufficient, but at the same time can freely enter into various relations with His creation as a whole and with His creatures. While [God’s] incommunicable attributes emphasize the absolute Being of God, [His] communicable attributes stress the fact that He enters into various relations with His creatures.

…As the self-existent God, He is not only independent in Himself, but also causes everything to depend on Him. This self-existence of God finds expression in the name Jehovah. It is only as the self-existent and independent One that God can give the assurance that He will remain eternally the same in relation to His people.

Additional indications of it are found in the assertion in John 5:26, “For as the Father hath life in Himself, even so gave He to the Son also to have life in Himself”; in the declaration that He is independent of all things and that all things exist only through Him, Ps. 94:8 ff.; Isa. 40:18 ff.; Acts 7:25; and in statements implying that He is independent in His thought, Rom. 11:33-34, and in His will, Dan. 4:35; Rom. 9:19; Eph. 1:5; Rev. 4:11. in His power, Ps. 115:3, and in His counsel, Ps. 33:11.

Thus, with Sproul, we conclude:

…Only a self-existent, personal God for whom non-existence is impossible can adequately explain the design, causality, and personality evident in the universe.

In other words, God’s aseity explains why there is something rather than nothing.

R.C. Sproul: Before the Beginning: The Aseity of God, YouTube, Ligonier Ministries, This message is from Ligonier’s 2004 National Conference, A Portrait of God

In Whom We Have Our Being – Part 2

Last week we discussed Oprah’s favorite verse again. We saw how God’s animating power causes all His creation ‘to live, move, and have its being.’ It is His self-existence that gives us existence. Were He to withdraw His spirit from us, we would all return to dust.

The context for Oprah’s verse is:

And he made from one man every nation of mankind to live on all the face of the earth, having determined allotted periods and the boundaries of their dwelling place, that they should seek God, and perhaps feel their way toward him and find him. Yet he is actually not far from each one of us, for

“‘In him we live and move and have our being’;

as even some of your own poets have said,

“‘For we are indeed his offspring.’

Being then God’s offspring, we ought not to think that the divine being is like gold or silver or stone, an image formed by the art and imagination of man. Acts 17:26-29 English Standard Version (ESV)

Calvin has much to say about verses 26 through 29. Here’s a condensation (if you can believe it!) He starts by saying that those, meant to know the One God, splintered from one another and created gods in their own likeness:

And he has made of one blood. …Paul [appeals to] the nature of God that men must be very careful to know God, because they [are] created for the same end, and born for that purpose; for [God] briefly assigns to them this cause of life: to seek God.

…In sum, he meant to teach that the order of nature was broken, when religion was pulled in pieces among them, and that this diversity, which is among them, is a testimony that godliness is quite overthrown, because they are fallen away from God the Father of all, upon whom all kindred depends.

Calvin states that, despite their rebellion, God still provides light and life for His creation according to His will:

To dwell upon the face of the earth. …[Paul] says not that the times were only foreseen [by God], but that they were appointed and set in such order as pleased him best. And when [Paul says] God had appointed from the beginning those things which he had ordained before, [he means] that [God] executes by the power of his Spirit those things which he has decreed in his counsel…

…For though men, by raging upon earth, …seem to assault heaven, that they may overthrow God’s providence, yet they are enforced, whether they will [to do so] or not, rather to establish the same. Therefore, let us know that the world is so turned over [in] diverse tumults, [through and by which] God…brings all things to the end which he has appointed.

This last paragraph has bearing for every age, and particularly for our own. This calls for patient endurance.

Then, Calvin points out the goodness of God and the unreasonableness of mans’ position:

That they might seek God. …Surely, nothing is more absurd, than that men should be ignorant of their Author, who are [endowed] with understanding principally [to seek God].

And we must especially note the goodness of God, in that he does so familiarly insinuate himself, that even the blind may grope after him. For which cause the blindness of men is more shameful and intolerable, who, in so [obvious] and [palpable a display], are touched with no feeling of God’s presence.

…Though they shut their eyes, yet may they grope after him…Their ignorance and [lack of understanding] is mixed with such [contrariness], that being void of right judgment, they pass over without [discerning] all such signs of God’s glory as appear manifestly both in heaven and earth…(Romans 1:20.)

Further, Calvin calls out man’s indifference as monstrous, in light of God’s availability to us:

Though he be not far from every one of us. [So he might discuss] the [contrariness] of men [further], [Paul] says that God is not to be sought through many [twists and turns], neither need we make any long journey to find him; because every man shall find him in himself, if…he will take any heed. By which experience we are convicted that our dullness is not without fault, which we [inherited from] Adam.

For though no corner of the world [is] void of the testimony of God’s glory, yet we need not go [outside] ourselves to lay hold upon him. For he affects and moves every one of us inwardly with his power in such [a way], that our [insensibility] is [grotesque], in that in feeling him we feel him not…

While correctly emphasizing God’s separateness from creation, Calvin dissects how it is that we dwell in Him:

For in him. …God himself separates himself from all creatures by this word Jehovah, that we may know that, in speaking properly, he is alone, and that we have our being in him, inasmuch as by his Spirit he keeps us in life, and upholds us…

…All those who know not God know not [that] they have God present with them not only in the excellent gifts of the mind, but in their very essence [or that, since] it belongs to God alone to be [(i.e., I Am)], all other things [including we ourselves] have their being in him.

…God did not create the world [and] afterward depart from his work; but [the world, which He created from nothing,] stands by his power [moment-by-moment], and that the same God is the governor thereof who was the Creator. We must well think upon this continual comforting and strengthening, that we may remember God every minute.

Carefully, Calvin delineates in what way all men may be considered sons:

Certain of your poets. …Paul [cites a confession of that knowledge which is naturally engraven in men’s minds], though it were corrupt with men’s fables, that men are the [creation] of God…This is that which the Scripture teaches, that we are created after the image and similitude of God, (Genesis 1:27.)

The same Scripture teaches…that we [are] made the sons of God by faith and free adoption when we are engrafted into the body of Christ, and being regenerate by the Spirit, we begin to be new creatures, (Galatians 3:26.)…

…[Because the image of God is almost blotted out in men,] this name, [Sons], is [rightly] restrained to the faithful, who having the Spirit of adoption given them, resemble their heavenly Father in the light of reason, in righteousness, and [in] holiness.

Finally, Calvin shows us men’s folly in depicting God with man-made images.

Therefore, seeing that. …God cannot be figured or resembled by any graven image forasmuch as he would have his image [existing] in us. For the soul wherein the image of God is properly engraven cannot be painted; therefore, it is a thing more absurd to go about to paint God…

…Paul…inveighs against the common superstition of all the Gentiles, because they would worship God under bodily shapes…God is falsely and wickedly transfigured, and that his truth is turned into a lie [as] often as his Majesty is represented by any visible shape… (Romans 1:23.)

…But seeing that God far surpasses the capacity of our mind, whosoever attempts with his mind to comprehend him, [that person] deforms and disfigures his glory with a wicked and false imagination. Wherefore, it is wickedness to imagine anything of him according to our own sense.

God reaches out to us who are alienated from Him. Though we try to throw off His governance, yet He still rules. Created to know Him, we do not acknowledge His presence in heaven, earth, and even ourselves. His animating power gives us existence and life. We are wayward children; His image, engraven in our souls, is gravely marred, yet He still freely offers faith to us so we might become His sons and daughters. I urge you, if you haven’t yet, believe on the Lord Jesus Christ and be saved.

Time-Lapse: 7 Amazing Views of Earth from Space, July 26, 2016, National Geographic

In Whom We Have Our Being – Part 1

We’ve discussed Oprah’s favorite verse before. Let’s look at this verse again. In context, we read:

And he made from one man every nation of mankind to live on all the face of the earth, having determined allotted periods and the boundaries of their dwelling place, that they should seek God, and perhaps feel their way toward him and find him. Yet he is actually not far from each one of us, for

“‘In him we live and move and have our being’;

as even some of your own poets have said,

“‘For we are indeed his offspring.’

Being then God’s offspring, we ought not to think that the divine being is like gold or silver or stone, an image formed by the art and imagination of man. Acts 17:26-29 English Standard Version (ESV)

From the website footnotes, the first quote is probably from Epimenides of Crete; the second quote is likely from Aratus’s poem “Phainomena.” To verses 27 and 28, Calvin says how conciliatory God is to us; He makes Himself findable:

That they might seek God. …It is man’s duty to seek God…God himself comes forth to meet us, and shows himself by such manifest tokens, that we can have no excuse for our ignorance.

Not only are the tokens He offers in the creation that surrounds us, but in the creation inside us:

Though he be not far from every one of us. …For though no corner of the world [is] void of the testimony of God’s glory, yet we need not go [outside] ourselves to lay hold upon him. For he affects and moves every one of us inwardly with his power in such [manner], that our [insensibleness] is [grotesque], in that in feeling him we feel him not…

Those apart from Christ are alienated, dead in trespasses and sins with no hope in the world. Yet, concerning even these (as we once were), Calvin says:

For in him. …God preserves, by the wonderful power and inspiration of his Spirit, those things which he has created [out] of nothing… [God did not create the world and afterward depart from his work; but the world continues to stand by his power moment by moment. The Creator of the world is its ever present governor.]

Paul said that [humans] need not seek far for God, whom they have [acting] within them [under his governance] …We have not only no life [except] in God, but [no] moving; [indeed, not even existence,] which is [lower in rank] to both [living and movement].

I say that life has the pre-eminence in men, because they have not only sense and motion as brute beasts have, but they [are endowed] with reason and understanding…So in John, when [he mentions the] creation of all things, [he adds separately and] not without cause, that life was the light of men, (John 1:4.)

…All those who [do not] know God [are ignorant that] they have God present with them not only in the excellent gifts of the mind, but in their very essence. [Since] it belongs to God alone to be [(i.e., He is the I am)], all other things have their being in him.

So, the self-existent God gives us physical life for one purpose: to know Him. He upholds the being of all things, including our own, by His power. We should, therefore, acknowledge Him. However, unless we receive by faith His justification of us by His unmerited favor, we are dead to Him.

Not only does His animating power envelop us, but our evil deeds surround us too; and He sees them all:

But they do not consider

    that I remember all their evil.

Now their deeds surround them;

    they are before my face.

Hosea 7:2 (ESV)

I urge you, then, to believe that His sacrifice of Himself for our sins declares you righteous. Then, you, along with the psalmist, can say with joy:

Even before a word is on my tongue,

    behold, O Lord, you know it altogether.

You hem me in, behind and before,

    and lay your hand upon me.

Such knowledge is too wonderful for me;

    it is high; I cannot attain it.

Psalm 139:4-6 (ESV)

We’ll examine the entire context (Acts 17:26-29) next week.

Watch a Breathtaking Time-Lapse of Grand Teton National Park, Aug 27, 2016, YouTube, National Geographic

God or Money, Again

Previously, we concluded that you have to serve somebody. Today we return to this ever-present fork in the road of life:

“No one can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and money [i.e., possessions].” Matthew 6:24 English Standard Version (ESV)

In the Apostle Matthew’s account above, Christ addresses His disciples. In Luke’s account (Luke 16:13), though Christ is still addressing His disciples, we find out that the Pharisees were also listening and were having none of what He was saying. They ridiculed Him because, as the next passage says, they were greedy.

Is this why we can’t have nice things? Or is it a question of nice things not having us? The preacher John Chrysostom spoke to this very point approximately sixteen hundred years ago:

Ye cannot serve God and mammon. Let us shudder to think what [our sin requires] Christ to say [to shake us loose]; [to put] the name of God with that of gold. But if [His exclamation is] shocking, our preferring the tyranny of gold to the fear of God, [borne out by] our deeds, is much more shocking.

“What then? [Wasn’t serving both] possible among the ancients?” By no means. “How then,” says one, “did Abraham [or] Job obtain a good report?” …Job was rich, but he [did not] serve [wealth. Instead, he] possessed it and ruled over it, and [he] was [its] master [and] not [its] slave.

Therefore [Job] so possessed all those things, as if he had been the steward of another man’s goods; not only not extorting from others, but even giving up his own [goods] to them that were in need.

And what is more, when he had them they were no joy to him: so, he also declared, saying, “If I did so much as rejoice when my wealth waxed great:” wherefore neither did he grieve when it was gone.

Having given the example of godly Job as wealth’s master and not its slave, Chrysostom turns to the condition of his hearers and of us:

But they that are rich are not now such as [Job] was, but are rather in a worse condition than any slave, paying as it were tribute to some grievous tyrant. Because their mind, occupied by the love of money, is as a kind of citadel, [from which it] sends out…its commands full of all iniquity, and there is none to disobey.

[Therefore, do not be too clever.] …For God has declared and pronounced, [once for all, that] it [is]…impossible [to serve God and wealth]. [Do not say], then, “it is possible.” Why, when the one master is commanding you to [plunder] by violence, the other to strip yourself of your possessions; the one to [commit fornication], the other to [be chaste]; the one to be drunken and luxurious, the other to keep the belly in subjection; the one again to despise the things that are [as insufficient], the other to be riveted to the present [in contentment]; the one to admire marbles, and walls, and roofs, the other to [despise] these, but to honor self-restraint: how is it possible that these should agree?

Now [God] calls [wealth] here “a master,” not because of its own nature, but on account of the wretchedness of them that bow themselves beneath it. So also He calls “the belly a god,” not from the dignity of such a mistress, but from the wretchedness of them that are enslaved: it [is] a thing worse than any punishment, and enough, before the punishment, [by] way of vengeance on him who is involved in it.

For what condemned criminals can be so wretched, as they who having God for their Lord, do from that mild rule desert to this grievous tyranny, and this when their act [of desertion and enslavement] brings so much harm [here and now]? For indeed their loss by so doing is unspeakable: there are [judicial actions], and [oppressions], and strife, and toil, and a blinding of the soul; and what is more grievous than all, one falls away from [being God’s servant,] the highest of blessings…

Thus, we are called to make a choice; a different choice than the one Cain made:

The Lord said to Cain, “Why are you angry, and why has your face fallen? If you do well, will you not be accepted? And if you do not do well, sin is crouching at the door. Its desire is contrary to you, but you must rule over it.” Genesis 4:6-7 (ESV)

Choose God’s way.

The More You Serve, The More You Earn – Dave Ramsey Rant, The Dave Ramsey Show

One Man

Depending on your theology, you believe something about the Book of Revelation. No matter what you believe, there is one Man who knows the truth; the one Man who is the truth:

…God our Savior…desires all people to be saved and to come to the knowledge of the truth. For there is one God, and there is one mediator between God and men, the man Christ Jesus, who gave himself as a ransom for all, which is the testimony given at the proper time. 1 Timothy 2:3-6 English Standard Version (ESV)

Furthermore, the Lord Jesus Christ knows His Father’s plans and is coming back soon.

I know of no starker rendering of His urgent warning to us all:

False messiahs and false prophets will come and do great miracles and wonders, trying to fool the people God has chosen, if that is possible. Now I have warned you about this before it happens.

“Someone might tell you, ‘The Messiah is there in the desert!’ But don’t go into the desert to look for him. Someone else might say, ‘There is the Messiah in that room!’

But don’t believe it. When the Son of Man comes, everyone will see him. It will be like lightning flashing in the sky that can be seen everywhere. It’s like looking for a dead body: You will find it where the vultures are gathering above.

Matthew 24:24-28 Easy-to-Read Version (ERV)

We know our Redeemer has come to earth in the flesh to suffer, die, and rise again. Don’t be misled. Be ready. Believe Him. Hear Him and obey.

Children Of Time, The Choir, YouTube, The Choir Videos, Lyrics

Are We Innocent?

Everyone’s running around with their hair on fire. If it isn’t one thing, it’s another. In a context relevant to his time, G. K. Chesterton wrote:

A silent anarchy is eating out our society. I must pause upon the expression; because the true nature of anarchy is mostly misapprehended. It is not in the least necessary that anarchy should be violent; nor is it necessary that it should come from below. A government [and press] may grow anarchic as much as a people…

Anarchy is that condition of mind or methods in which you cannot stop yourself. It is the loss of that self-control which can return to the normal. It is not anarchy because men are permitted to begin uproar, extravagance, experiment, peril. It is anarchy when people cannot end these things…

Though Chesterton wrote solely about the State, we take the liberty to reflect our current situation by adding to his text: the Press. Both, in our day, are anarchic, if only at their extremes:

…The State [and the Press have] suddenly and quietly gone mad. [They’re] talking nonsense; and [they] can’t stop…The modern world is insane, not so much because it admits the abnormal as because it cannot recover the normal…

Now the name of all this is Anarchy. It not only does not know what it wants, but it does not even know what it hates…These people have not the decision and detachment of the doctrinal ages. They…do a monstrous action and still [cannot] see it is monstrous. Wherever they make a stride they make a rut. They cannot stop their own thoughts, though their thoughts are pouring into the pit…

After giving several examples of extremes from which his society could not recover, he says:

The vital point to which to return is this. That it is not necessarily, nor even specially, an anarchy in the populace. It is an anarchy in the organ of government [and the press]. It is the magistrates [and journalist/commentators]—voices of the governing class—who cannot distinguish between cruelty and carelessness…

In our time, we have ravings about Russian involvement in our elections, but these people don’t consider their implied provocations. We must have immediate “pay fors” (which will happen anyway via other actions) for the three phased American Health Care Act out of a principle of austerity when millions of working and middle class voters will suffer health insurance loss if a replacement for the Affordable Care Act doesn’t pass.

To loosely quote Chesterton, the anarchic voices of the governing class and press cannot distinguish between cruelty and carelessness. All the examples cited, and these are only the most prominent ones today, seem driven by blind adherence to ideology, and sometimes, no ideology.

Someday, a Man, who is King of Kings, will address each one of us:

…Then the King will say to those [i.e., sheep] on his right, ‘Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world. For I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me, I was naked and you clothed me, I was sick and you visited me, I was in prison and you came to me.’

Then the righteous will answer him, saying, ‘Lord, when did we see you hungry and feed you, or thirsty and give you drink? …And the King will answer them, ‘Truly, I say to you, as you did it to one of the least of these my brothers, you did it to me.’

“Then he will say to those [i.e., goats] on his left, ‘Depart from me, you cursed, into the eternal fire prepared for the devil and his angels. For I was hungry and you gave me no food, I was thirsty and you gave me no drink, I was a stranger and you did not welcome me, naked and you did not clothe me, sick and in prison and you did not visit me.’

Then they also will answer, saying, ‘Lord, when did we see you hungry or thirsty or a stranger or naked or sick or in prison, and did not minister to you?’ Then he will answer them, saying, ‘Truly, I say to you, as you did not do it to one of the least of these, you did not do it to me.’

Matthew 25:33-37, 40, 41-44, 45 English Standard Version (ESV)

Perhaps your hands are clean of this anarchy, perhaps not. This existence we’ve been given is not a game. Consider your life. Consider yourself forewarned.

Blood Red (America), The Call – Topic, YouTube, Lyrics

Relying on Others

You’re running late for an important appointment and your ride isn’t here yet. You expected everything to be prepared ahead of time and, when you arrive, you find everyone rushing around at the last-minute. The presentation is going well, until the projector lamp goes out. When you ask for a replacement bulb, your assistant sheepishly shrugs their shoulders.

If you haven’t presented at a meeting or seminar, these events may be foreign to you. But we’ve all depended on someone to meet their commitment, pick up the slack, or come through in a pinch. We need to rely on one another.

In a more essential way, that’s true for the church, the body of Christ. The Apostle Paul says it like this:

…Speaking the truth in love, we are to grow up in every way into him who is the head, into Christ, from whom the whole body, joined and held together by every joint with which it is equipped, when each part is working properly, makes the body grow so that it builds itself up in love. Ephesians 4:15-16 English Standard Version (ESV)

There is something foundational in relying on those in the church. The Protestant Reformer, John Calvin, frames the nature of our relationships with Christ and each other:

But, speaking the truth. Having already said that we ought not to be children, destitute of reason and judgment, he now [charges] us to grow up in the truth. Though we have not arrived at man’s estate, we ought at least…to be advanced children.

The truth of God ought to have such a firm hold of us, that all the contrivances and attacks of Satan shall not draw us from our course; and yet, as we have not hitherto attained full and complete strength, we must make progress until death.

He points out the design of this progress, that Christ may be the head, “that in all things he may have the pre-eminence,” (Colossians 1:18,) and that in him alone we may grow in vigor or in stature. Again, we see that no man is excepted; all are [commanded] to be subject, and to take their own places in the body.

…A healthful condition of the church requires that Christ alone “must increase,” and all others “must decrease.” (John 3:30) Whatever increase we obtain must be regulated in such a manner, that we shall remain in our own place, and contribute to exalt the head.

…If each individual, instead of attending exclusively to his own concerns, shall desire [interrelationships], there will be agreeable and general progress. Such, the Apostle assures us, must be the nature of this harmony, that men shall not be [permitted] to forget the claims of truth, or, disregarding them, to frame an agreement according to their own views…

Then, he explores the functioning of that vital, shared relationship:

From whom the whole body. All our increase should tend to exalt more highly the glory of Christ. This is [proven] by the best possible reasons. It is he who [provides for] all [that we lack], and without whose protection we cannot be safe. As the root conveys sap to the whole tree, so all the vigor which we possess must flow to us from Christ.

There are three things here which deserve our attention:

The first [has already] been stated: All the life or health which is diffused through the members flows from the head; so that the members occupy a subordinate rank.

The second is, that, by the distribution made, the limited share of each renders the communication between all the members absolutely necessary.

The third is, that, without mutual love, the health of the body cannot be maintained.

Through the members, as [channels], is conveyed from the head all that is necessary for the nourishment of the body. While this connection is upheld, the body is alive and healthy. Each member, too, has its own proper share, — according to the effectual working in the measure of every part.

Finally, Calvin declares the result of this organic interdependency when all is properly functioning:

Lastly, he shows that by love the church is edified, — to the edifying of itself in love. This means that no increase is advantageous, which does not bear a just proportion to the whole body. That man is mistaken who desires his own separate growth. If a leg or arm should grow to a prodigious size, or the mouth be more fully distended, would the undue enlargement of those parts be otherwise than injurious to the whole frame?

In like manner, if we wish to be considered members of Christ, let no man be anything for himself, but let us all be whatever we are for the benefit of each other. This is accomplished by love; and where it does not reign, there is no “edification,” but an absolute scattering of the church.

In context of this scripture, Archbishop of Constantinople John Chrysostom explored the consequences of our not clinging to, but rather dividing, Christ’s body, the church:

…If therefore we desire to have the benefit of that Spirit which is from the Head, let us [stick like glue] one to another. For there are two kinds of separation from the body of the Church; the one, when we [grow] cold in love, the other, when we dare commit things unworthy of our belonging to that body; for in either way we cut ourselves off from the “fullness of Christ.” But if we are appointed to build up others also, what shall not be done to them who are first to make division?

Nothing will [serve] to divide the Church [so much as the] love of power. Nothing so provokes God’s anger as the division of the Church. [More accurately], though we have achieved ten thousand glorious acts, yet shall we, if we cut to pieces the fullness of the Church, suffer punishment no less [stinging] than they who mangled His body.

For that [i.e., Christ’s Crucifixion] indeed was brought to pass for the benefit of the world, even though it was done [by men] with no such intention; whereas this [i.e., church division] produces no advantage in any case, but the injury is excessive. These remarks I am addressing not to the governors only, but also to the governed.

…This injury is not less than that received at the hands of enemies, [or rather, more than that], it is far greater. For that [, i.e., injury at an enemy’s hands,] indeed renders [the church] even more glorious, whereas this, when she is warred upon by her own children, disgraces her even before her enemies. Because it seems to them a great mark of hypocrisy, that those who have been born in her, and nurtured in her bosom, and have learned perfectly her secrets, that these should [all] of a sudden change, and do her enemies’ work.

Therefore, rely on Him and serve others.

Johnny Q. Public – Body Be (Official Music Video,) YouTube, Gotee records, Lyrics, Available on Amazon

Measures

What measures do you use with others? Are you gracious, holding your tongue when wronged? Are you generous and sincere when praising others? Or merciful and gentle when correcting another’s sin? This multifaceted word, measure, can mean an amount, a planned action, or a standard of comparison.

During His Sermon on the Mount, while declaring the characteristics, principles, and consequences of God’s kingdom, Christ said:

“Judge not, that you be not judged. For with the judgment you pronounce you will be judged, and with the measure you use it will be measured to you.” Matthew 7:1-2 English Standard Version (ESV)

And, again, as reported by Luke:

“Judge not, and you will not be judged; condemn not, and you will not be condemned; forgive, and you will be forgiven; give, and it will be given to you. Good measure, pressed down, shaken together, running over, will be put into your lap. For with the measure you use it will be measured back to you.” Luke 6:37-38 (ESV)

And, warning His disciples after explaining a parable about entering the kingdom of God:

…He said to them, “Pay attention to what you hear: with the measure you use, it will be measured to you, and still more will be added to you. For to the one who has, more will be given, and from the one who has not, even what he has will be taken away.” Mark 4:24-25 (ESV)

I must admit, the passage in Luke is a favorite of mine. Who wouldn’t want overflowing returns of like kind for your deeds? That is, of course, if those deeds were gracious, generous, sincere, merciful, and gentile.

John Calvin explains these synoptic gospel passages:

Matthew 7:1. Judge not These words of Christ do not contain an absolute prohibition from judging, but are intended to cure a disease, which appears to be natural to us all. We see how all flatter themselves, and every man passes a severe censure on others. This vice is attended by some strange enjoyment: for there is hardly any person who is not tickled with the desire of inquiring into other people’s faults.

[Everyone] acknowledges…that it is an intolerable evil, that those who [fail to notice] their own vices are so [habitually] against their brethren. The Heathens, too, in ancient times, condemned it in many proverbs. Yet it has existed in all ages, and exists, too, in the present day. [Indeed], it is accompanied by another and a worse plague: for the greater part of men think that, when they condemn others, they acquire a greater liberty of sinning.

This depraved eagerness for biting, censuring, and slandering, is restrained by Christ, when he says, Judge not. It is not necessary that believers should become blind, and perceive nothing, but only that they should refrain from an undue eagerness to judge: for otherwise the proper bounds of rigor will be exceeded by every man who desires to pass sentence on his brethren.

…To judge, therefore, means here, to be influenced by curiosity in inquiring into the actions of others. This disease, in the first place, draws continually along with it the injustice of condemning any trivial fault, as if it had been a very heinous crime; and next breaks out into the insolent presumption of looking disdainfully at every action, and passing an unfavorable judgment on it, even when it might be viewed in a good light.

Delving deeper into the nature of unrighteous judgment, he says:

We now see, that the design of Christ was to guard us against indulging excessive eagerness, or [ready irritation], or [intense hatred], or even curiosity, in judging our neighbors. He who judges according to the word and law of the Lord, and forms his judgment by the rule of charity, always begins with subjecting himself to examination, and preserves a proper medium and order in his judgments.

Hence it is evident, that this passage is altogether misapplied by those persons who would desire to make that moderation, which Christ recommends, a pretense for setting aside all distinction between good and evil.

We are not only permitted, but are even bound, to condemn all sins; unless we choose to rebel against God himself, — [going so far as] to repeal his laws, to reverse his decisions, and to overturn his judgment-seat.

It is his will that we should proclaim the sentence which he pronounces on the actions of men: only we must preserve such modesty towards each other, as to make it manifest that he is the only Lawgiver and Judge, (Isaiah 33:22.)

Then Calvin characterizes the punishment due these censorious judges:

That you may not be judged He [announces] a punishment against those severe judges, who take so much delight in sifting the faults of others. They will not be treated by others with greater kindness, but will experience, in their turn, the same severity which they had exercised towards others. As nothing is dearer or more valuable to us than our reputation, so nothing is more bitter than to be condemned, or to be exposed to the reproaches and infamy of men.

And yet it is by our own fault that we draw upon ourselves that very thing which our nature so strongly detests, for which of us is there, who does not examine too severely the actions of others; who does not manifest undue rage against slight offenses; or who does not [testily] censure what was in itself indifferent?

And what is this but deliberately to provoke God, as our avenger, to treat us in the same manner. Now, though it is a just judgment of God, that those who have judged others should be punished in their turn, yet the Lord executes this punishment by the instrumentality of men.

Chrysostom and others limit this statement to the present life: but that is a forced interpretation. Isaiah threatens (33:1) that those who have spoiled others shall be spoiled. In like manner, our Lord means, that there will be no want of executioners to punish the injustice and slander of men with equal bitterness or severity. And if men shall fail to receive punishment in this world, those who have shown undue eagerness in condemning their brethren will not escape the judgment of God.

And, finally, Calvin addresses the question of just recompense:

Luke 6:37, 38. Forgive, and it shall be forgiven to you. Give, and it shall be given to you. This promise, which is added by Luke, means, that the Lord will cause him, who is indulgent, kind, and just to his brethren, to experience the same gentleness from others, and to be treated by them in a generous and friendly manner.

Yet it frequently happens, that the children of God receive the very worst reward, and are oppressed by many unjust slanders; and that, to when they have injured no man’s reputation, and even spared the faults of brethren. But this is not inconsistent with what Christ says: for we know, that the promises which relate to the present life do not always hold, and are not without exceptions.

Besides, though the Lord permits his people, when innocent, to be unjustly oppressed and almost overwhelmed, he fulfills what he says in another place, that “their uprightness shall break forth as the morning,” (Isaiah 58:8.) In this way, his blessing always rises above all unjust slanders. He subjects believers to unjust reproaches, that he may humble them, and that he may at length maintain the goodness of their cause.

It ought also to be taken into the account, that believers themselves, though they endeavor to act justly towards their brethren, are sometimes carried away by excessive severity against brethren, who were either innocent, or not so greatly to be blamed, and thus, by their own fault, provoke against themselves a similar judgment.

If they do not receive good measure, pressed down, shaken together, and running over, though this is chargeable on the ingratitude of the world, yet they ought to acknowledge that it was partly deserved: for there is no man who is so kind and indulgent as he ought to be towards his brethren.

Augustine summarized these verses’ essence this way:

…Is it the case, then, that if we shall judge anything with a rash judgment, God will also judge rashly with respect to us?

…By no means does God either judge rashly, or recompense to anyone with an unjust measure; but it is so expressed: …that very same rashness [by which] you punish another must necessarily punish yourself.

…[As an example,] what else is meant by the statement, “For all they that take the sword shall perish with the sword,” but that the soul dies by that very sin, whatever it may be, which it has committed?

Please, if the Spirit impresses these verses on you, as He does on me, take them to heart and change your measures.

Richter: On The Nature Of Daylight, YouTube, Versions available on Amazon: Quintet and Orchestra