Where is the Promise of His Coming?

Haters gonna hate; a phrase with uncertain origins which has come to mean: ‘ignore the hater.’ A ‘hater’ is a person who despises an individual or a group and seeks to diminish their reputation. This is the kind of thing we’ve come to expect a scoffer to do. And these are the ones the Apostle Peter meant when he wrote:

[Scoffers] will say, “Where is the promise of his coming? For ever since the fathers fell asleep, all things are continuing as they were from the beginning of creation.”

For they deliberately overlook this fact, that the heavens existed long ago, and the earth was formed out of water and through water by the word of God, and that by means of these the world that then existed was deluged with water and perished.

But by the same word the heavens and earth that now exist are stored up for fire, being kept until the day of judgment and destruction of the ungodly.

2 Peter 3:4-7 English Standard Version (ESV)

By implication, Peter is saying that those scoffers will reap for themselves the outcome of the doubt that they’ve sown.

John Calvin comments first on the consequences of the scoffers’ derisive taunt in verse 4:

Where is the promise. It was a dangerous [scorn] when they insinuated a doubt as to the last resurrection; for when that is taken away, there is no gospel any longer, the power of Christ is brought to nothing, the whole of religion is gone. Then Satan aims directly at the throat of the Church, when he destroys faith in the coming of Christ.

For why did Christ die and rise again, except that he may sometime gather to himself the redeemed from death, and give them eternal life? All religion is wholly subverted, [unless] faith in the resurrection remains firm and immovable. Hence, on this point Satan assails us most fiercely.

Calvin then analyzes the nature of the taunt:

But let us notice what the [expression of contempt] was. They set the regular course of nature, such as it seems to have been from the beginning, in opposition to the promise of God, as though these things were contrary, or did not harmonize together.

Though the faith of the fathers, they said, was the same, yet no change has taken place since their death, and it is known that many ages have passed away. Hence, they concluded that what was said of the destruction of the world was a fable; because, they conjectured, that as [the world] had lasted so long, it would be perpetual.

Next, he shows how Peter refutes the derision:

For this they willingly are ignorant of. By [a single] argument…[Peter disproves] the [scorn] of the ungodly, even by this, that the world once perished by a deluge of waters, when yet it consisted of waters. (Genesis 1:2.) And as the history of this was well known, he says that they willingly, or of their own accord, erred.

For they who infer the perpetuity of the world from its present state, [intentionally] close their eyes, so as not to see so clear a judgment of God. The world no doubt had its origin from waters, for Moses calls the chaos from which the earth emerged, waters; and further, it was sustained by waters; it yet pleased the Lord to use waters for the purpose of destroying it.

It hence appears that the power of nature is not sufficient to sustain and preserve the world, but that on the contrary it contains the very element of its own ruin, whenever it may please God to destroy it.

Calvin then reminds us that the sovereign God does as He pleases with His creation for His good purposes:

For it ought always to be borne in mind, that the world stands through no other power than that of God’s word, and that therefore inferior or secondary causes derive their power [from him], and produce different effects as they are directed.

Thus through water the world stood, but water could have done nothing of itself, but on the contrary obeyed God’s word as an inferior agent or element. As soon then as it pleased God to destroy the earth, the same water obeyed in becoming a ruinous inundation.

We now see how egregiously they err, who stop at naked elements, as though there was perpetuity in them, and their nature were not changeable according to the bidding of God.

By these few words the petulance of those is abundantly refuted, who arm themselves with physical reasons to fight against God. For the history of the deluge is an abundantly sufficient witness that the whole order of nature is governed by the sole power of God. (Genesis 7:17.)…

In this way, Calvin shows that the world’s current state, stable as it appears, is not normative of its past states. He then concludes:

But the heavens and the earth which are now. [Peter] does not infer this [i.e., the world’s future destruction by means of fire] as the consequence; for his purpose was no other than to dissipate the craftiness of scoffers respecting the perpetual state of nature.

And we see many such, [today,] who, being [somewhat] imbued with the rudiments of philosophy, only hunt after profane speculations, in order that they may pass themselves off as great philosophers.

But it now appears quite evident from what has been said, that there is nothing unreasonable in the declaration made by the Lord, that the heaven and the earth shall hereafter be consumed by fire, because the reason for the fire is the same as that for the water [i.e., to obey God’s will in judgment…]

Isn’t it common experience to expect everything to carry on as it always has? We perform our chores, drive to and from work, prepare and eat our meals, sleep and then awake. But then, suddenly, a love one is injured or dies. We lose our job, our car, or our home. Our spouse walks out, our friends give up on us, or we pick up and move away.

It’s wise to realize beforehand that all things obey the Lord’s word. Whatever change may take place, we should rely on our God, even as the prophet Habakkuk did:

Though the fig tree should not blossom,

    nor fruit be on the vines,

the produce of the olive fail

    and the fields yield no food,

the flock be cut off from the fold

    and there be no herd in the stalls,

yet I will rejoice in the Lord;

    I will take joy in the God of my salvation.

God, the Lord, is my strength;

    he makes my feet like the deer’s;

    he makes me tread on my high places.

Habakkuk 3:17-19 (ESV)

Habakkuk awaited a Chaldean invasion, but we await a Savior.

2 Peter 3:1-7 sermon by Dr. Bob Utley, YouTube, Free Bible Commentary

Evil Continually

Are we good at heart or inherently evil? The former is a presupposition of progressives and the latter of conservatives. We believe neither political view is wholly accurate in their assessments and correctives. Even though it seems up for debate, humans’ moral state was once demonstrated in no uncertain terms. This judgment was not given lightly; nor was the punishment administered capriciously. We, as a species, were indicted and found guilty:

The Lord saw that the wickedness of man was great in the earth, and that every intention of the thoughts of his heart was only evil continually. And the Lord regretted that he had made man on the earth, and it grieved him to his heart. Genesis 6:5-6 English Standard Version (ESV)

And a grave judgment followed.

John Calvin analyzes these verses starting with God’s judicious consideration of our punishment:

And God saw that the wickedness of man was great. Moses [makes the argument] that God was neither too harsh, nor [abrupt] in exacting punishment from the wicked men of the world. And he introduces God as speaking after the manner of men, by a figure [of speech] which ascribes human affections to God; because he could not otherwise express…that God was not [persuaded] hastily, or for a [minor] cause, to destroy the world.

…By the word saw, [Moses] indicates long continued patience; as if he would say, that God had not proclaimed his sentence to destroy men, until after having well observed, and long considered, their case, he saw them to be past recovery.

Calvin then points out that our iniquity was worldwide and total:

Their wickedness was great in the earth He might have pardoned sins of a less aggravated character: if in one part only of the world impiety had reigned, other regions might have remained free from punishment. But now, when iniquity had reached its highest point, and so pervaded the whole earth, that integrity possessed no longer a single corner; it follows, that the time for punishment is more than fully arrived…[The earth and all it contained] was not overwhelmed with a deluge of waters [until] it had first been [fully]immersed in the pollution of wickedness.

He compares the depth of our sin with the severity of due punishment:

Every imagination of the thoughts of his heart. Moses has traced the cause of the deluge to external acts of iniquity, he now ascends higher, and declares that men were not only perverse by habit, and by the custom of evil living; but that wickedness was too deeply seated in their hearts, to leave any hope of repentance. He certainly could not have more forcibly asserted that the depravity was such as no moderate remedy might cure…

Calvin emphasizes that, although Moses spoke of God’s condemnation of pre-flood humanity, those after the flood and up until our day, justly, fall under the same indictment:

Continually. …The world had then become so hardened in its wickedness, and was so far from any amendment, or from entertaining any feeling of penitence, that it grew worse and worse as time advanced…It was not the folly of a few days, but the inveterate depravity which the children, having received, as by hereditary right, transmitted from their parents to their descendants.

Nevertheless, though Moses here speaks of the wickedness which at that time prevailed in the world, the general doctrine is properly and consistently…[extended] to the whole human race. So, when David says,

They have all turned aside; together they have become corrupt;

    there is none who does good,

    not even one;

For there is no truth in their mouth;

    their inmost self is destruction;

their throat is an open grave;

    they flatter with their tongue.

Psalm 14:3; 5:9 English Standard Version (ESV)

he deplores, truly, the impiety of his own age.

…[And the Apostle] Paul does not [hesitate] to extend it to all men of every age (Romans 3:12) and with justice; for it is not a mere complaint concerning a few men, but a description of the human mind when left to itself, destitute of the Spirit of God.

It is therefore very proper that the obstinacy of the men, who had greatly abused the goodness of God should be condemned in these words; yet, at the same time, the true nature of man, when deprived of the grace of the Spirit, is clearly exhibited.

Finally, Calvin explains God’s grieved motivation behind our indictment and punishment:

And it repented the Lord that he had made man on the earth The repentance which is here ascribed to God does not properly belong to him, but has reference to our understanding of him. For since we cannot comprehend him as he is, it is necessary that, for our sakes God should, [via figures of speech, transfer to himself what is peculiar to human nature (i.e., ἀνθρωποπάθεια, or anthrōpopátheia: the actions of men attributed to God)]…

[So, the] Spirit accommodates himself to our capacity…to teach us, that from the time when man [became] so greatly corrupted [by his sin], God [no longer reckoned] him among his creatures; as if [God had said], ‘This is not my workmanship; this is not that man who was formed in my image, and whom I had adorned with such excellent gifts: I do not [condescend] now to acknowledge this degenerate and defiled creature as mine.’

Unless we wish to provoke God, and to put him to grief, let us learn to abhor and to flee from sin…

Commenting on the flood judgment and the one yet to come, the Apostle Peter says:

[Scoffers] will say, “Where is the promise of his coming? For ever since the fathers fell asleep, all things are continuing as they were from the beginning of creation.”

For they deliberately overlook this fact, that the heavens existed long ago, and the earth was formed out of water and through water by the word of God, and that by means of these the world that then existed was deluged with water and perished.

But by the same word the heavens and earth that now exist are stored up for fire, being kept until the day of judgment and destruction of the ungodly.

2 Peter 3:4-7 (ESV)

Therefore, call upon the Lord while He is near. Believe in Him while it is still called today.

The Deluge - John Martin

The Deluge, 1834, John Martin (1789–1854), In the Public Domain in the United States

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

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