The Lord is Not Slow

Two weeks ago, we discussed: “Where is the promise of His coming?” We covered the first few verses of the third chapter of the Apostle Peter’s second letter (2 Peter 3:4-7.) Today, we go on to 2 Peter 3:9-13 and consider the theme: “The Lord is not slow.”

The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance.

But the day of the Lord will come like a thief, and then the heavens will pass away with a roar, and the heavenly bodies will be burned up and dissolved, and the earth and the works that are done on it will be exposed.

Since all these things are thus to be dissolved, what sort of people ought you to be in lives of holiness and godliness, waiting for and hastening the coming of the day of God, because of which the heavens will be set on fire and dissolved, and the heavenly bodies will melt as they burn!

But according to his promise we are waiting for new heavens and a new earth in which righteousness dwells.

2 Peter 3:9-13 English Standard Version (ESV)

The theologian John Calvin starts his exposition of this passage with a summary:

But the Lord is not slack, or, delays not. …[Peter says, as a check on us,] that the Lord defers his coming that he might invite all mankind to repentance. For our minds are always [immoderate], and a doubt often creeps in, why he does not come sooner…

Calvin then dissects what has become a contentious point for many concerning Calvinism. Dare we say that Calvin was not a hyper-Calvinist?

Not willing that any should perish. So wonderful is his love towards mankind, that he would have them all to be saved, and [he stands ready] to bestow salvation on the lost. But, [notice the order,] that God is ready to receive all to repentance, so that none may perish; for in these words the way and manner of obtaining salvation is [identified (i.e., repentance.)] Every one of us, therefore, who [desires] salvation, must…enter in by this way.

But, [one can ask], If God wishes none to perish, why is it that so many do perish? To this my answer is, that no mention is here made of the hidden purpose of God, according to which the reprobate are doomed to their own ruin, but only of his will as made known to us in the gospel. For God there stretches forth his hand without a difference to all, but lays hold only of those, to lead them to himself, whom he has chosen before the foundation of the world

So, as Spurgeon would later say: “That God predestines, and that man is responsible, are two things that few can see. They are believed to be inconsistent and contradictory; but they are not.”

Next, Calvin explains the purpose in Peter’s reassurance of His coming:

But the day of the Lord will come. This has been added, that the faithful might be always watching, and not promise tomorrow to themselves. For we all labor under two very different evils — too much haste, and slothfulness. We are seized with impatience for the day of Christ already expected; [yet,] at the same time, we securely regard it as afar off…[From what cause] is it that flesh indulges itself except that there is no thought of the near coming of Christ?

Further, he shows that these verses are meant to exhort us to godly living:

What afterwards follows, respecting the burning of heaven and earth, requires no long explanation, if indeed we duly consider what is intended. For it was not [Peter’s] purpose to speak [sophisticatedly] of fire and storm, and other things, but only that he might introduce an exhortation, which he immediately adds, even that we ought to strive after newness of life…

And finally, Calvin makes the exhortation clear:

Looking for and hasting unto, or, waiting for by hastening; …We must always take heed lest the security of the flesh should creep in; we ought, therefore, strenuously to labor in good works, and run quickly in the race of our calling…

Let us, therefore, not be unfaithful because of His delay but be ready for action like those waiting for a savior from heaven.

R.C. Sproul looks at 2 Peter 3:9, YouTube

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.

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

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

Cords of Kindness

Do you respond quicker to threats and oppression or to gentleness and mercy? It’s not an easy question to answer. Though we might prefer gentleness, threats often stir up a faster response. Though this is the case, God chooses to be merciful to His people. He said, through His prophet, Hosea:

I led them with cords of kindness [or humaneness],

    with the bands of love,

and I became to them as one who eases the yoke on their jaws,

    and I bent down to them and fed them.

Hosea 11:4 English Standard Version (ESV)

The preacher Charles Haddon Spurgeon spoke about this verse to his congregation more than once. He explains the first half of Hosea 11:4 this way:

GOD, by the mouth of His Prophet, is here [taking issue] with His people for their ungrateful rebellion against Him. He had not treated them in a harsh, tyrannical, overbearing manner, else there might have been some excuse for their revolt. But His rule had always been gentle, tender, and full of pity.

Therefore, for them to disobey Him was the very height of wanton wickedness. The Lord had never made His people to suffer hard bondage in mortar and in brick as Pharaoh did, yet we do not find that they raised an insurrection against the Egyptian tyrant. They gave their backs to the burdens, and they bore the lash of the taskmaster without turning upon the hands which oppressed them.

But when the Lord was gracious to them and delivered them out of the house of bondage, they murmured in the wilderness, and were justly called by Moses, “rebels.” They had no such burdens to bear under the government of God as those which loaded the nations under their kings, and yet they willfully determined to have a king for themselves.

No taxes were squeezed from them, no servile service was demanded at their hands. Their thank offerings and sacrifices were not ordained upon a scale of oppression. Their liberty was all but boundless—their lives were spent in peace and happiness, every man under his own vine and fig tree—none making them afraid…

The whole dealings of Jehovah with His people Israel were full of matchless tenderness. As a nursing mother with her child, so did God deal gently with His people. Yet, hear, O heavens, and give ear, O earth! The Lord has nourished and brought up children, and they have rebelled against Him. Did a nation ever cast away her gods, even though they were not gods? Were not the heathen faithful to their idols? But Israel was bent on backsliding—her heart was set upon idolatry, and the God of her fathers was disregarded.

Jehovah was despised, and His gentle reign and government she set herself to destroy. This was the complaint against Israel of old. As in water face answers to face, so the heart of man to man. As men were in days of [old], so are they now.

God has dealt with us who are His people in an [exemplary] way of loving kindness and tender mercy, and I fear that to a great extent the recompense we have rendered to Him has been very much like the ungrateful return which He received from the seed of Jacob of old…

Thus, Spurgeon, through example, illustrated the truth of the following:

Now these things took place as examples for us, that we might not desire evil as they did…Now these things happened to them as an example, but they were written down for our instruction, on whom the end of the ages has come. Therefore, let anyone who thinks that he stands take heed lest he fall. 1 Corinthians 10:6, 11-12 (ESV)

Spurgeon, the pastor that he was, then unfolded the example for his congregants and for us today:

This morning I shall ask you to think of the tender dealings of God with you, my Brothers and Sisters, that you may not be as Israel was. But that feeling the power of the Divine gentleness, you may serve your God with a perfect heart, and walk before Him as those should who have partaken of such benefits…

As for the Christian, other and higher considerations rule him. He is drawn by the cords of a man and by the bands of love. Further, you will see the gentleness of the way in which God calls His people to duty in the fact that He is pleased to accept their service even when it is, in itself, far from being at all worthy of His smile.

O my Brethren, if you and I had to be saved or to be preserved in spiritual life by our doings, then nothing but perfection in service could answer our turn. And every time we felt that what we had done was marred and imperfect we should be full of despair.

But now we know that we are already saved, and are forever safe, since nothing remains unfinished in [Christ’s] work which justifies us. We bring to the Lord the loving offerings of our hearts, and if they are imperfect we water with our tears those imperfections.

We know that He reads our hearts and takes our works not for what they are in themselves but for what they are in Christ. He knows what we would make them if we could. He accepts them as if they were what we mean them to be. He takes the will for the deed often, and He takes the half deed often for the whole.

And when Justice would condemn the action as sinful, for it is so imperfect, the mercy of our Father accepts the action in the Beloved, because He knows what we meant it to be. And though our fault has marred it, yet He knows how our hearts sought to honor Him.

Oh, it is such a blessed thing to remember that though the Law cannot accept anything but what is perfect, yet God, in the Gospel, as we come to Him as saved souls, accepts our imperfect things!

Why, there is our love! How cold it often is, and yet Jesus Christ takes pleasure in our love! Then, again, our faith, I must almost call it unbelief, it is often so weak—and yet though it is as a grain of mustard seed, Jesus accepts it, and works wonders by it.

As for our poor prayers, often so broken with so many distracted thoughts in them, and so poverty-stricken in importunity and earnestness, yet our dear Lord takes them, washes them in His blood, adds His own merit to them, and they come up as a sweet savor before [God] Most High.

It is delightfully encouraging to know that in our sincere but feeble service the Scripture is fulfilled—“a bruised reed shall He not break, and a smoking flax will He not quench.” Even our green ears of corn may be laid on the altar. If we cannot bring a lamb, our turtle doves and two young pigeons shall be received

Yes, blessed be God, all true fruit of Grace comes from Him. Is not this a charmingly powerful motive to service? Though it is so different from the reasons which drag on the sons of men, do we not feel it to be mightily operative? The Lord will help us in the service, and render unto man according to his work. He has said, “Fear you not. For I am with you: be not dismayed. For I am your God: I will strengthen you; yes, I will help you; yes, I will uphold you with the right hand of My righteousness.”

Having shown us that God deals gently and mercifully with us as we seek to serve Him, he presents how our actions should mirror His among ourselves:

…But Gospel motives to God’s people are as nails fastened in a sure place. They are suitable, and therefore effectual. You could not hope to govern the nation by the same ruler and methods with which, as a father, you order your family. In your family, it may be there is not even a rod, certainly there is no [police officer], no prison, no [judge that passes death sentences].

Children are ruled by a father on a scheme essentially different from the rule of magistrates and kings. There are maxims of courts of legislature which would never be tolerated in the home of love. Just so, within the family of God there are no penal inflictions, no words of threat such as must be employed by the great King when He deals with the mass of His rebellious subjects.

You are not under the Law, else there would be judgment and curses for you. You are under Grace, and now the motives by which you are to be moved are such as might not affect others, but which, since you are renewed in the spirit of your mind, most powerfully affect you.

It is a great thing for a man to feel that God does not now appeal to him as He would to an ordinary person, but that having given him a new nature, He addresses him on higher grounds.

“I beseech you therefore, Brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. And be not conformed to this world: but be you transformed by the renewing of your mind, that you may prove what is that good, and acceptable, and perfect will of God.”

…The really saved soul, overwhelmed with gratitude, exclaims, “My God, my Father, I cannot sin, I must live as You would have me, I must serve You. Such love as this touches my heart, it stirs everything that is noble that You have implanted in me. Tell me what Your will is, and whether I have to bear it or to do it, I will delight in it if You will give me all-sufficient Grace.”

Yes, the Lord always appeals to the higher points in the Christian’s constitution, and thus He draws us with the cords of a man, with bands of love…

Finally, Spurgeon sums up the meaning of God’s words communicated through the prophet Hosea.

Thus I have, without dwelling on the mere words, given you the sense of the first clause of the text, “I drew them with cords of a man, with bands of love.”

The impelling, urging powers that lead Christians on to consecration and holiness are never those which befit slaves or carnal minds.

They are such as are worthy of the dignity of the sons of God, and they are full of tenderness, and kindness, and love. For the gentleness of God is great towards His people.

Therefore, let us act accordingly.

Sam Phillips — I Need Love (with The Section Quartet), YouTube, Lyrics

Making the Invisible Visible

How can you see a thought, an intention, or the integrity of someone’s words? It’s obvious you can’t see these things themselves. However, what you can see are the effects of these in the deeds of those possessing them. Scripture points us to this truth and far beyond when it says:

If anyone says, “I love God,” and hates his brother, he is a liar; for he who does not love his brother whom he has seen cannot love God whom he has not seen. 1 John 4:20 English Standard Version (ESV)

Previously, we explored what Calvin thought about this verse. This time, let’s see what Augustine, who lived in the days of Roman Emperors, said:

[Earlier, the Apostle John] said, “He gave us commandment that we should love one another.” How [can you] be said to love Him whose commandment [you hate]? Who shall say, I love the emperor, but I hate his laws? In this the emperor understands whether [you] love him, that his laws be observed throughout the provinces.

Our Emperor’s [i.e., Christ’s] law, what is it? “A new commandment give I unto you, that you love one another.” [You say] then, that [you love] Christ: keep His commandment, and love thy brother. But if [you] love not [your] brother, how [can you] be said to love Him whose commandment [you despise]?

Yet, though “the quality of mercy is not strained.” we still seek our pound of flesh. Alexander MacLaren comments on the necessary quality of our love towards one another:

…The real reason which makes [our] obedience to [the command to love one another] difficult is the slackness of our own hold on the Centre. In the measure in which we are filled with Jesus Christ, in that measure will that expression of His spirit and His life become natural to us.

Every Christian has affinities with every other Christian, in the depths of his being, [in such manner] that he is a great deal more like his brother, who is possessor of ‘like precious faith,’ however unlike the two may be in outlook, in [distinctive habits], and culture and in creed, than he is to another man with whom he may have a far closer sympathy in all these matters than he has with the brother in question, but from whom he is parted by this, that the one trusts and loves and obeys Jesus Christ, and the other does not.

So, for individuals and for churches, the commandment takes this shape—Go down to the depths and you will find that you are closer to the Christian man or community which seems furthest from you, than you are to the non-Christian who seems nearest to you. Therefore, let your love follow your kinship, and your heart recognize the oneness that knits you together.

That is a revolutionary commandment; what would become of our present organizations of Christianity if it were obeyed?

That is a revolutionary commandment; what would become of our individual relations to the whole family who, in every place, and in many tongues, and with many creeds, call on Jesus as on their Lord, their Lord and ours, if it were obeyed?

I leave you to answer the question. Only I say the commandment has for its [primary] scope all who, in every place, love the Lord Jesus Christ…

Note that MacLaren’s comments were directed toward this verse:

A new commandment I give to you, that you love one another: just as I have loved you, you also are to love one another. By this all people will know that you are my disciples, if you have love for one another.” John 13:34-35 (ESV)

Here we see again that Christ directs us to make the invisible (i.e., our following Him) visible to the world through our deeds of heartfelt sacrificial love towards one another. Let us act accordingly.

Martin Luther King Speaks! Remaining Awake Through a Great Revolution, Transcript

Wisdom From Above

Bitter jealousy and selfish ambition motivate most enterprises in this world. Sure, there are some in those institutions who work selflessly, not seeking credit for themselves. But, even these individuals may be seduced by ambition’s rewards and caught in its snares. This happens in secular and non-secular institutions. No one is immune to the temptation. Very few resist and persevere. The Apostle James contrasts this wisdom of the world with the wisdom God dispenses freely if only we ask:

But the wisdom from above is first pure, then peaceable, gentle, open to reason, full of mercy and good fruits, impartial and sincere. And a harvest of righteousness is sown in peace by those who make peace. James 3:17-18 English Standard Version (ESV)

This sounds like what we all would want were we not so preoccupied with seeking our own good. The reformer, John Calvin, analyzes these verses with direct application to those in the church:

But the wisdom which is from above. [James] now mentions the effects of celestial wisdom which are wholly contrary to the former effects:

He says first that it is pure; by which term he excludes hypocrisy and ambition.

He, in the second place, calls it peaceable, to intimate that it is not contentious.

In the third place, he calls it kind or humane, that we may know that it is far away from that immoderate [strictness] which tolerates nothing in our brethren.

He also calls it gentle or tractable; by which he means that it widely differs from pride and malignity.

In the last place, he says that it is full of mercy, etc., while hypocrisy is inhuman and inexorable.

By good fruits he generally refers to all those duties which benevolent men perform towards their brethren; as though he had said, it is full of benevolence. It [therefore] follows, that they [depart from the truth] who glory in their cruel [severity].

…Though he had sufficiently condemned hypocrisy…he makes it more clear by repeating the same thing at the end. We are [therefore] reminded that [we are miserable or severe] for no other reason…but [that] we too much [excuse] ourselves, and [scheme] at our own vices.

…James here, by [the opposite of impartiality] refers to that overanxious and over-scrupulous inquiry, such as is commonly carried on by hypocrites, who too minutely examine the sayings and doings of their brethren, and put on them the worst [spin].

So, Calvin shows us how the Apostle James elaborates on the Lord Jesus’ statement: “…Out of the abundance of the heart…” Calvin then goes on to say:

And the fruit of righteousness. This admits of two meanings, — that fruit is sown by the peaceable, which afterwards they gather, — or, that they themselves, though they meekly tolerate many things in their neighbors, do not yet cease to sow righteousness.

…James says, that those who are wise according to God’s will, are so kind, meek, and merciful, as yet not to cover vices nor favor them; but on the contrary, in such a way as to strive to correct them, and yet in a peaceable manner, that is, in moderation, so that union is preserved.

And thus, he testifies that what he had said [before] tends in no degree to do away with calm reproofs; but that those who wish to be physicians to heal vices ought not to be executioners.

In this way, Calvin points out the difference between the peaceable, who seek righteousness through correction leading to unity, and those who don’t. Calvin finally contrasts zeal tempered by peaceability versus untempered zeal resulting in disorder and division:

[James] adds, by those who make peace; which ought to be explained [as]: they who study peace, are nevertheless careful to sow righteousness; nor are they slothful or negligent in promoting and encouraging good works; but they moderate their zeal with the condiment of peace, while hypocrites throw all things into confusion by a blind and furious violence.

A good friend of mine exhibits these peaceable attributes. It’s a pleasure to converse with him about the blessings and trials of life. Though he has opinions on all we discuss, I can hear when he tempers his discussion to correct me and preserve our union. I would have to say he sows righteousness benevolently. He is a rare friend. Others I’ve known, wishing to be physicians that heal vices, have been, as Calvin termed it, executioners instead.

Which are you?

Peaceable Kingdom - E. Hicks

Peaceable Kingdom, circa 1834, Edward Hicks (1780-1849), Public Domain in the US