If thou, O God! should mark iniquities …Should God determine to deal with us according to the strict demands of his law, and to summon us before his tribunal, not one of the whole human race would be able to stand… “All the children of Adam,” he [essentially] says, “from the first to the last, are lost and condemned, should God require them to render up an account of their life.” …Further, …since no man can stand by his own works, all such as are accounted righteous before God, are righteous in consequence of the pardon and remission of their sins. In no other manner can any man be righteous in the sight of God.
But with thee there is forgiveness. …How few are persuaded of the truth …that the [unmerited favor which they] need shall [be given to] them? …The consequence of this [lack] of hope [within] men …is an indifference about coming into the Divine presence to [ask] for pardon.
When a man is awakened with a lively sense of the judgment of God, he cannot fail to be humbled with shame and fear. Such self-dissatisfaction would not however suffice, unless at the same time there were added faith, whose office it is to raise up the hearts which were cast down with fear, and to encourage them to pray for forgiveness…
“As soon as I think upon You,” [the psalmist] says in [effect], “Your clemency also presents itself to my mind, so that I have no doubt that You will be merciful to me, it being impossible for You to divest Yourself of Your own nature: the very fact that You are God is to me a sure guarantee that You will be merciful ” [This unmerited favor] of God… enables the sinner to conclude with certainty, that as soon as he seeks God he shall find him ready to be reconciled towards him. …The first step to the right serving of God unquestionably is, to submit ourselves to Him willingly and with a free heart.
What does God say of the forgiven Man?
Blessed is the one whose transgression is forgiven,
whose sin is covered.
Blessed is the man against whom the Lord counts no iniquity,
What’s the quality of our friendships? Do you share yourself unreservedly with others? Do you communicate with vulnerability, even after long periods of absence, without missing a beat? If the truth be told, many of us fall short of this ideal. Some of us don’t have even one person with whom we can be this intimate. Perhaps we chalk this up to our fast-paced lifestyles. Could the crowd we run with not be the types with whom we have that much in common? Or, maybe, we’ve been burned before and haven’t even tried for such friendships.
There once walked a Person who, though he was highly exalted, did not count His high honor as something to hold on to, but gave up all privilege, becoming like one of us; in fact, becoming our servant, He walked among us, ate with us, and cried with us and for us. And, as one of us, yet righteous in all His ways, He humbled himself by suffering, in place of us, the ignominious punishment that is our due. This One said:
“This is my commandment, that you love one another as I have loved you. Greater love has no one than this, that someone lay down his life for his friends. You are my friends if you do what I command you. No longer do I call you servants, for the servant does not know what his master is doing; but I have called you friends, for all that I have heard from my Father I have made known to you. John 15:12-15English Standard Version (ESV)
OUR Lord Jesus Christ is beyond all comparison the best of friends…”You are My friends if you do whatever I command you.” That is the point by which your friendship shall be tested — “If you are obedient you are My Friends.” …You must, my Brothers and Sisters, yield obedience to your Master and Lord and be eager to do it, or you are not His bosom friends …This is the one essential which Grace, alone, can give us. Do we rebel against the request? Far from it! Our joy and delight lie in bearing our Beloved’s easy yoke.
Next, he describes what obedience our Lord himself requests:
From those who call themselves His friends. True friends are eager to know what they can do to please the objects of their love. Let us gladly listen to what our adorable Lord now speaks to the select circle of His chosen. He asks of one and all obedience. None of us are exempted from doing His commandments. However lofty or however lowly our condition, we must obey. If our talent is but one, we must obey and if we have [ten], still we must obey. There can be no friendship with Christ unless we are willing, each one, to yield Him hearty, loyal service.
The smallest command of Christ may often be the most important and I will tell you why. Some things are great, evidently great and, for many reasons even a hypocritical professor will attend to them. But the test may lie in the minor points, which hypocrites do not take the trouble to notice, since no human tongue would praise them for doing them. Here is the proof of your love. Will you do the smaller thing for Jesus as well as the [weightier] matter?
…When we refuse to obey, we refuse to do what the Lord, Himself, commands! When the Lord Jesus Christ, the Son of God and our Redeemer, is denied obedience, it is treason! How can rebels against the King be His Majesty’s friends? The precepts of Scripture are not the commandments of man nor the ordinances of angels, but the Laws of Christ and how dare we despise them! We are to act rightly because Jesus commands us and we love to do His pleasure—there can be no friendship without this. Oh, for Grace to serve the Lord with gladness!
To close this first point, it appears that our Lord would have us obey Him out of a friendly spirit. Obedience to Christ as if we were forced to do it under pains and penalties would be of no worth as a proof of friendship. Everyone can see that. He speaks not of slaves, but of friends. He would not have us perform duties from fear of punishment or love of reward. That which He can accept of His friends must be the fruit of love. His will must be our Law because His Person is our delight. Some professors need to be whipped to their duties. They must hear stirring sermons and attend exciting meetings and live under pressure. But those who are Christ’s friends need no spur but love.
Spurgeon, then posits: “those who do not obey him are not friends of his.”
…He who is truly Christ’s friend delights to honor Him as a great King, but he who will not yield Him His sovereign rights is a traitor and not a friend. Our Lord is the Head over all things to His Church and this involves the joyful submission of the members. Disobedience denies to Christ the dignity of that holy Headship which is His prerogative over all the members of His mystical body and this is not the part of a true friend. How can you be His friend if you will not admit His rule? It is vain to boast that you trust His Cross if you do not reverence His crown! He who does not do His commandments cannot be Christ’s friend because he is not of one mind with Christ—that is evident. Can two walk together unless they are agreed?
He, next, explores the thesis: “those who best obey Christ are on the best of terms with him.”
…There is no feeling of communion between our souls and Christ when we are conscious of having done wrong and yet are not sorry for it. If we know that we have erred, as we often do, and our hearts break because we have grieved our Beloved and we go and tell Him our grief and confess our sin, we are still His friends and He kisses away our tears, saying, “I know your weakness. I willingly blot out your offenses. There is no breach of friendship between us. I will still manifest Myself to you.”
When we know that we are wrong and feel no softening of heart about it, then we cannot pray, we cannot speak with the Beloved and we cannot walk with Him as His friends. Familiarity with Jesus ceases when we become familiar with known sin.
Search the Scriptures for yourselves, each one of you, and follow no rule but that which is Inspired. Take your light directly from the sun! Let holy Scripture be your unquestioned rule of faith and practice and, if there is any point about which you are uncertain, I charge you by your loyalty to Christ, if you are His friends, try and find out what His will is. And when you once are sure upon that point, never mind the human authorities or dignitaries that oppose His Law. Let there be no question, no hesitation, no delay. If He commands you, carry out His will though the gates of Hell thunder at you! You are not His friends, or, at any rate, you are not His friends so as to enjoy the friendship unless you resolutely seek to please Him in all things!
Finally, Spurgeon defends the statement: “the [friendliest] action a man can do for Jesus is to obey him.”
…If a man should give all the substance of his house for love it would utterly be [scorned]. Jesus asks not lavish expenditure, but ourselves. He has made this the token of true love—”If you do whatever I command you.” “To obey is better than sacrifice and to listen than the fat of rams.” However much we are able to give, we are bound to give it and should give it cheerfully. But if we suppose that any amount of giving can stand as a substitute for personal [obedience] we are greatly mistaken. To bring our wealth and not to yield our hearts is to give the casket and steal the jewels. How dare we bring our sacrifice in a leprous hand? We must be cleansed in the atoning blood before we can be accepted, and our hearts must be changed before our offering can be pure in God’s sight.
The practical outcome of it all is this—examine every question as to duty by the light of this one enquiry — “Will this be a friendly action to Christ? If I do this, shall I act as Christ’s friend? Will my conduct honor Him? Then I am glad. If it will dishonor Him, I will have nothing to do with it.” Set each distinct action, as far as you are able, in the scales and let this be the weight—is it a friendly action towards your Redeemer? I wish that we all lived as if Jesus were always present, as if we could see His wounds and gaze into His lovely countenance. Suppose that tomorrow you are brought into temptation by being asked to do something questionable? Decide it this way—if Jesus could come in at that moment and show you His hands and His feet, how would you act in His sight?
Behave as you would act under the realized Presence of the Well-Beloved. You would not do anything unkind to Him, would you? Certainly, you would not do anything to grieve Him if you saw Him before your eyes! Well, keep Him always before you.
Obedience will gladden you with the blissful Presence of your Lord and, in that Presence, you shall find fullness of joy. You shall be the envied of all wise men, for you shall be the beloved of the Lord. And your pathway, if it is not always smooth, shall always be safe, for Jesus never leaves His friends and He will never leave you! He will keep you even to the end. May this be my happy case and yours. Amen.
Last week, we discussed story writing in a review of the book: Writing for Story: Craft Secrets of Dramatic Nonfiction by Jon Franklin. There, we covered the topic of narrative transition. One transition technique is stream of consciousness that joins two disparate ideas that have no clear logical connection by using an emotional one instead. What came to mind was Isaiah’s pronouncement of the Lord’s grace and mercy:
How a declaration of Israel’s defection from obeying the Lord and His unmerited offer to wipe away those sins is connected by logical reasoning escapes me. Clearly, it is meant to reach the heart. Let’s see what Calvin offers on this verse:
…The charges which he makes against them [i.e., disobedient Israel] are not brought forward or maintained without strong necessity. For hypocrites are [inclined] to find fault with God, as if he were too severe, and could not be at all appeased.
They go still farther, and discover this excuse for their obstinacy, that it is in vain for them to attempt to return to a state of favor with God. If every other expedient fail, still they fly to this, that it is not proper to make such rigid demands on them, and that even the very best of men have something that needs to be forgiven…
Hence we obtain a declaration in the highest degree consolatory, that God does not contend with us as if he wished to pursue our offenses to the utmost. For if we sincerely turn to him, he will immediately return to favor with us, and will blot out all remembrance of our sins, and will not demand an account of them.
For he is not like men who, even for a slight and inconsiderable offense, often refuse to be reconciled. Nay, so far is he from giving us reason to complain of his excessive severity, that he is ready to cleanse us, and to make us as white as snow.
He is satisfied with cleanness of heart, and if, notwithstanding of this cleanness of heart, there be any offense, he forgives it, and acquits those who have provoked him.
But what does it say? “The word is near you, in your mouth and in your heart” (that is, the word of faith that we proclaim); because, if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. For with the heart one believes and is justified, and with the mouth one confesses and is saved. Romans 10:8-10(ESV)
I urge you, listen to your heart and receive His gracious gift of mercy.
Fourthly, [Christ’s] human nature is so united with the divine, as that each nature still retains its own essential properties distinct… The divine and human are not confounded; but a line of distinction runs betwixt them still in this wonderful person…
If you have the time and patience, I urge you to read his entire sermon. He offers sound doctrine on Christ’s human nature.
Flavel’s point got me wondering. Was the distinction and union obvious in scripture, would it prove Flavel’s points, and did John Calvin have insight that might help us to understand Christ better? What jumped to mind was the Lord’s struggle-in-prayer in the garden before He was betrayed as recounted in the synoptic gospels of Matthew, Mark, and Luke:
And going a little farther he fell on his face and prayed, saying, “My Father, if it be possible, let this cup pass from me; nevertheless, not as I will, but as you will.” Matthew 26:39 English Standard Version (ESV)
And he said, “Abba, Father, all things are possible for you. Remove this cup from me. Yet not what I will, but what you will.” Mark 14:36(ESV)
Saying, “Father, if you are willing, remove this cup from me. Nevertheless, not my will, but yours, be done.” Luke 22:42(ESV)
Even though the wording is different in the three accounts, in each, He defers to His Father’s will rather than His own. Was this the quintessential example of the distinct natures united?
Calvin addresses many possible questions we (and others) might have when reading Christ’s entreaty of His Father. However, to achieve some semblance of brevity, we’ve assembled those answers that are most relevant to our questions:
My Father, if it be possible. …We must remember…that Christ [did not have] confused emotions, like those to which we are accustomed, to withdraw his mind from pure moderation; but, so far as the pure and innocent nature of man could admit, he was struck with fear and seized with anguish, so that, amidst the violent shocks of temptation, he vacillated—as it were—from one wish to another. This is the reason why, after having prayed to be freed from death, he immediately restrains himself, and, submitting to the authority of the Father, corrects and recalls that wish which had suddenly escaped him…
But yet not as I will, but as thou wilt. …What led him to pray to be delivered from [His own physical] death was the dread of a greater evil. When he saw the wrath of God exhibited to him, as he stood at the tribunal of God charged with the sins of the whole world, he unavoidably shrunk with horror from the deep abyss of death…When Christ was struck with horror at the divine curse, the feeling of the flesh affected him in such a manner, that faith still remained firm and unshaken. For such was the purity of his nature, that he felt, without being wounded by them, those temptations which pierce us with their stings.
…in Christ there was a remarkable example of adaptation between the two wills, the will of God and the will of man, so that they differed from each other without any conflict or opposition…for Christ, as he was God, willed nothing different from the Father; and therefore it follows, that his human soul had affections distinct from the secret purpose of God…Christ was under the necessity of holding his will captive, in order to subject it to the government of God, though it was properly regulated.
The lesson Calvin draws for us based on the various questions we’ve included and omitted is:
…In the present corruption of our nature it is impossible to find ardor of affections accompanied by moderation, such as existed in Christ; but we ought to give such honor to the Son of God, as not to judge of him by what we find in ourselves.
In this light, his application is:
…How carefully ought we to repress the violence of our feelings, which are always inconsiderate, and rash, and full of rebellion? …We owe to God such obedience as to endure patiently that our wishes should not be granted; For the modesty of faith consists in permitting God to appoint differently from what we desire. Above all, when we have no certain and special promise, we ought to abide by this rule, not to ask anything but on the condition that God shall fulfill what he has decreed; which cannot be done, unless we give up our wishes to his disposal.
In his sermon, Flavel gives an excellent explanation of the differences between Christ and ourselves. Calvin drives home the point with how, given His example, we should endure our inevitable trials of faith. May the Lord Jesus Christ grant us obedience in these trials.
How do we worship? Is it by actions or by attitudes? Do feeling count? Is there one right way, place, and time? As Jesus Christ confronted the Samaritan woman at the well with the truth of who He is, He said:
But the hour is coming, and is now here, when the true worshipers will worship the Father in spirit and truth, for the Father is seeking such people to worship him. God is spirit, and those who worship him must worship in spirit and truth.” John 4:23-24 English Standard Version (ESV)
Remarkably, in this statement lie answers for the questions with which we opened this post. Calvin comments on the passage:
But the hour cometh. …To show that God does not choose to be worshipped either in Jerusalem or in mount Gerizim, he takes a higher principle, that the true worship of Him consists in the spirit; …hence it follows that in all places He may be properly worshipped.
But the Old Testament Church had elaborate ceremonies in their public worship. Did they worship in spirit and truth under the Law?
I reply, as God is always like himself, he did not from the beginning of the world approve of any other worship than that which is spiritual, and which agrees with his own nature. …Moses…declares in many passages that the Law has no other object than that the people may cleave to God with faith and a pure conscience.
…Thus we may justly say that the worship [described in] the Law was spiritual in its substance, but, in respect of its form, it was somewhat earthly and carnal; for the whole of that economy, the reality of which is now fully manifested, consisted of shadows.
…In all ages God wished to be worshipped by faith, prayer, thanksgiving, purity of heart, and innocence of life; and at no time did he delight in any other sacrifices.
But what about public worship in today’s visible Church?
…There are indeed among ourselves, in the present day, some outward exercises of godliness, which our weakness renders necessary, but such is the moderation and sobriety of them, that they do not obscure the plain truth of Christ. In short, what was exhibited to the fathers under figures and shadows is now openly displayed.
…Thus all who oppress the Church with an excessive multitude of ceremonies, do what is in their power to deprive the Church of the presence of Christ. I [dismiss] the vain excuses which they plead, that many persons in the present day have as much need of those aids as the Jews had in ancient times. It is always our duty to inquire by what order the Lord wished his Church to be governed, for He alone knows thoroughly what is expedient for us.
So why was there a difference between the Old and New Testament Churches?
The true worshippers. … Knowing that the world would never be entirely free from superstitions, [Christ] thus separates the devout and upright worshippers from those who were false and hypocritical.
…What it is to worship God in spirit and truth appears clearly from what has been already said. It is to lay aside the entanglements of ancient ceremonies, and to retain merely what is spiritual in the worship of God; for the truth of the worship of God consists in the spirit, and ceremonies are but a sort of appendage.
Finally, why is worship not elaborate ceremony but in spirit and truth?
God is a Spirit. …God is so far from being like us, that those things which please us most are the objects of his loathing and abhorrence…As we cannot ascend to the height of God, let us remember that we ought to seek from His word the rule by which we are governed. Christ simply declares here that his Father is of a spiritual nature, and, therefore, is not moved by frivolous matters, as men, through the lightness and unsteadiness of their character, are wont to be.
As Mark Dever preaches, our whole lives are acts of worship if they’re lived in obedience to God. Our public worship consists of: prayer, singing, hearing the Word read, hearing the Word preached, and participating in baptism and the Lord’s supper. Worship is hearing God’s word and responding to it in obedience.
So, when the Lord Jesus Christ speaks to His disciples and one of them questions Him:
Whoever has my commandments and keeps them, he it is who loves me. And he who loves me will be loved by my Father, and I will love him and manifest myself to him.” Judas (not Iscariot) said to him, “Lord, how is it that you will manifest yourself to us, and not to the world?” Jesus answered him, “If anyone loves me, he will keep my word, and my Father will love him, and we will come to him and make our home with him. Whoever does not love me does not keep my words. And the word that you hear is not mine but the Father’s who sent me. John 14:21-24English Standard Version (ESV)
It caused me to wonder what manifest meant in that context. Clearly, it means to give evidence. But, in general, it also means to become apparent or, more plainly, to appear. In what manner does Christ appear to those who love Him?
And I will manifest myself to him. …Christ’s meaning was, “I will grant to those who purely observe my doctrine, that they shall make progress from day to day in faith;” that is, “I will cause them to approach more nearly and more familiarly to me.”
And, therefore, He reveals Himself to us more and more as we obey His gospel.
Judas (not Iscariot) said to him. …By these words, Christ shows in what manner the Gospel is properly obeyed. It is, when our services and outward actions proceed from the love of Christ…
…A perfect love of him can nowhere be found in the world, because there is no man who keeps his commandments perfectly; yet God is pleased with the obedience of those who sincerely aim at this end.
Though we do not obey perfectly, if our actions proceed from our love of Christ alone, this pleases Him.
And we will come to him who loves me; that is, he will feel that the grace of God dwells in him, and will every day receive additions to the gifts of God. He therefore speaks…[of] those degrees of faith by which believers must continually advance, according to that saying,
To the one who has, more will be given, and he will have an abundance. (Matthew 13:12.)
We have an example of just such exiles in the book of Jeremiah. The people of Judah and Jerusalem were taken captive to Babylon by Nebuchadnezzar. The prophet Jeremiah exhorted the exiles to live in obedience to God for seventy years, the term God decreed for their banishment. While in Babylon, to show obedience, they were to build houses, plant gardens, and establish families. And, in their obedience, they were to do one more thing for their captors:
But seek the welfare of the city where I have sent you into exile, and pray to the Lord on its behalf, for in its welfare you will find your welfare. Jeremiah 29:7 English Standard Version (ESV)
We find ourselves in a very turbulent time. Those who want to “take a chance” don’t know what they’re in for. Neither do I, really. However, in the midst of this we are called to pray for those we would otherwise oppose. A very hard thing to do, I have to admit. However, lately I’ve been praying:
“Make bad men and women good.”
This is a prayer Calvin had recommended nearly 500 years ago. His commentary on the passage in Jeremiah is challenging:
…By saying that their peace would be in the peace of Babylon, he [suggests] that they could not be considered as a separate people until the time of seventy years was completed. He therefore commanded them to pray for the prosperity of Babylon.
At the first view this may seem hard; for we know how cruelly that miserable people had been treated by the Chaldeans. Then to pray for the most savage enemies, might have appeared unreasonable and by no means suitable. But the Prophet mitigates the hardness of the work by saying, that it would be profitable to them to pray for the happy condition of Babylon, inasmuch as they were the associates of their fortune.
…The Prophet teaches the Jews that they ought not to refuse what was required from them, when God [commanded] them to pray for Babylon, because the prosperity of that kingdom would be for their benefit…They were so connected with Babylon, that they could not expect to be exempt from all trouble and annoyance, if any adversity happened to Babylon, for they were of the same body. We now perceive the meaning of the Prophet.
…Hence [we] deduce a very useful doctrine, — that we ought not only to obey the kings under whose authority we live, but that we ought also to pray for their prosperity, so that God may be a witness of our voluntary subjection.
In our voluntary subjection to God’s appointed ruler’s (even ones we do not like), we must also act for their good:
He not only [entreats] them patiently to endure the punishment laid on them, but also to be faithful subjects of their conqueror; he not only forbids them to be seditious, but he would have them to obey from the heart, so that God might be a witness of their willing subjection and obedience.
He says, Seek the peace of the city; this may be understood of prayers; for דרש, daresh, often means to pray: but it may suitably be taken here, as I think, in reference to the conduct of the people, as though he had said, that the Jews were to do what they could, to exert themselves to the utmost, so that no harm might happen to the Chaldean monarchy…
Of course, this means opposing criminal acts (those would not be for their ultimate good before God,) possibly even to our harm. We are called to “seek their peace.”
So, we have a high bar to meet based on this example from antiquity. Not only must we pray for the prosperity of God’s appointed rulers (even those He uses as scourges,) but, we must act for their good to prove our willing submission to God who rules all.
Grant, Almighty God, that we may be more and more [accustomed] to render obedience to [you], and that whenever [you chastise] us with [your] scourges, we may examine our own consciences, and humbly and suppliantly [seek to avert your] wrath, and never doubt but [you will] be [benevolent] to us, after having chastised us with [your fatherly] hand; and may we thus [rest] on [your paternal] kindness, that we may ever look forward with quiet minds, until the end appears, which [you have] promised to us, and that when the warfare of this present life shall be finished, we may reach that blessed rest, which has been prepared for us in heaven, through Christ our Lord. — Amen.
On at least two recorded occasions, God has called out, “Where are you?” or words to that effect. The first call was in the garden of Eden at the beginning of creation:
And they heard the sound of the Lord God walking in the garden in the cool of the day, and the man and his wife hid themselves from the presence of the Lord God among the trees of the garden.
But the Lord God called to the man and said to him, “Where are you?” And he said, “I heard the sound of you in the garden, and I was afraid, because I was naked, and I hid myself.” He said, “Who told you that you were naked? Have you eaten of the tree of which I commanded you not to eat?”
God created Man: Adam and Eve, gave them dominion over the earth, commanded them to obey one constraint, and placed them in the garden He created to tend it. Within a short time, by the will of God, their obedience to His one command was tested. They failed that test, and hid themselves because of their shame.
Eve erred in not regulating the measure of her knowledge by the will of God…whereas the principal point of wisdom is a well-regulated sobriety in obedience to God.
…For the sake of complying with the wishes of his wife [and] being drawn by her into fatal ambition…[Adam] gave greater credit to the flatteries of the devil than to the sacred word of God.
God…manifest[s] himself to men…through the word, so…his majesty [is] maintained [and he is properly worshipped by us only] while we obey his word. Therefore, unbelief was the root of defection.
…They had been made in the likeness of God; but [they unlawfully aspired to] equality [with God by knowing good and evil].
As to the consequences of our ancestors’ fall, Calvin says:
…We are despoiled of the excellent gifts of the Holy Spirit, of the light of reason, of justice, and of rectitude, and are prone to every evil; that we are also lost and condemned, and subjected to death, is both our hereditary condition, and, at the same time, a just punishment which God, in the person of Adam, has indicted on the human race…From the time in which we were corrupted in Adam, we do not bear the punishment of another’s offense, but are guilty by our own fault.
Expounding on God’s confrontation of Adam and Eve in the garden, Genesis 3:8-11, Calvin says:
They had been already smitten by the voice of God, but they lay confounded under the trees…God now approaches nearer, and from the tangled thicket of trees draws him, however unwilling and resisting, forth into the midst…
Although this seems to be the confession of a dejected and humbled man, it will nevertheless soon appear that he was not yet properly subdued, nor led to repentance. He imputes his fear to the voice of God, and to his own nakedness…he fails to recognize the cause of shame in his sin; he, therefore, shows that he does not yet so feel his punishment, as to confess his fault.
…God [states] that Adam was admonished [prior to his disobedience]; and that he fell from no other cause than this, that he knowingly and voluntarily brought destruction upon himself.
Again, the atrocious nature of sin is marked in this transgression and rebellion; for, as nothing is more acceptable to God than obedience, so nothing is more intolerable than when men, having spurned his commandments, obey Satan and their own lust.
The second cry of “Where are you?” comes through other words from Christ on the Cross:
And about the ninth hour Jesus cried out with a loud voice, saying, “Eli, Eli, lema sabachthani?” that is, “My God, my God, why have you forsaken me?” Matthew 27:46(ESV)
Calvin dissects this passage with help of old testament witnesses to Christ’s sufferings:
…Not only did he [i.e., Christ] offer his body as the price of our reconciliation with God, but in his soul also he endured the punishments due to us; and thus he became, as Isaiah speaks, a man of sorrows, (Is. 53:3.)
…When this temptation [i.e., being forsaken of God] was presented to Christ, as if, having God opposed to him, he were already devoted to destruction, he was seized with horror…but by the amazing power of the Spirit he achieved the victory.
In short, during this fearful torture his faith remained uninjured, so that, while he complained of being forsaken, he still relied on the aid of God as at hand.
Thus we see two diametrically opposite outcomes to similar events. God called to the first Adam, “Where are you?” The last Adam called to God “Why have you forsaken me?” The first Adam forsook his obedience to God’s word in exchange for his own self-exaltation. The last Adam overcame the temptation to reject God’s plan through faith in His Father’spromises. The Apostle Paul summarizes it nicely:
Therefore, as one trespass led to condemnation for all men, so one act of righteousness leads to justification and life for all men. For as by the one man’s disobedience the many were made sinners, so by the one man’s obedience the many will be made righteous. Romans 5:18-19(ESV)
So, I must ask, where are you?
Pontius Pilate presenting a scourged Christ to the people, Ecce homo! (Behold the man!), (circa 1860–1880), by Antonio Ciseri (1821–1891), in the public domain in the United States
In this election season, we should ask that God work in our leaders such that our lives might be peaceful, quiet, godly, and dignified and that the gospel message would be unhindered. From the look of things, diligence in this effort will become more urgent in the years to come. Many are regularly requesting of Him for our leaders’ good but more of us need to become consistent in obeying the command:
First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for all people, for kings and all who are in high positions, that we may lead a peaceful and quiet life, godly and dignified in every way. This is good, and it is pleasing in the sight of God our Savior, who desires all people to be saved and to come to the knowledge of the truth. 1 Timothy 2:1-4English Standard Version (ESV)
The reformer, John Calvin, examined the implications of these verses in detail. First, God appoints civil rulers to administer His justice:
The apostle…expressly enjoins Christians to pray for [their civil rulers]…seeing that God appointed magistrates and princes for the preservation of mankind.
However much they fall short of the divine appointment, still we must not on that account cease to love what belongs to God, and to desire that it may remain in force.
[For this] reason, believers, in whatever country they live, must not only obey the laws and the government of magistrates, but likewise in their prayers supplicate God for their salvation. Jeremiah said to the Israelites,
“Pray for the peace of Babylon, for in their peace you shall have peace.” (Jeremiah 29:7.)
The universal doctrine is this, that we should desire the continuance and peaceful condition of those governments which have been appointed by God.
Second, God restrains evil, protects His church, and upholds society through His appointed government:
…[The Apostle Paul]…enumerates the fruits which are yielded to us by a well-regulated government. The first is a peaceful life; for magistrates are armed with the sword, in order to keep us in peace. If they did not restrain the hardihood of wicked men, every place would be full of robberies and murders…
The second fruit is the preservation of godliness, that is, when magistrates give themselves to promote religion, to maintain the worship of God, and to take care that sacred ordinances be observed with due reverence.
The third fruit is the care of public decency; for it is also the business of magistrates to prevent men from abandoning themselves to brutal filthiness or [villainous] conduct, but, on the contrary, to promote decency and moderation.
And without His appointed government, we descend into barbarism:
If these three things are taken away, what will be the condition of human life? If, therefore, we are at all moved by solicitude about the peace of society, or godliness, or decency, let us remember that we ought also to be solicitous about those through whose agency we obtain such distinguished benefits.
Hence we conclude, that fanatics, who wish to have magistrates taken away, are destitute of all humanity, and breathe nothing but cruel barbarism…
Calvin then raises the obvious question that is so pertinent for our times:
“…Ought we to pray for kings, from whom we obtain none of these advantages?” I answer, the object of our prayer is, that, guided by the Spirit of God, they may begin to impart to us those benefits of which they formerly deprived us.
It is our duty, therefore, not only to pray for those who are already worthy, but we must pray to God that he may make bad men good.
To emphasize the point that we should pray that these bad persons be made good, Calvin draws a severe analogy:
We must always hold by this principle, that magistrates were appointed by God for the protection of religion, as well as of the peace and decency of society, in exactly the same manner that the earth is appointed to produce food.
Accordingly, in like manner as, when we pray to God for our daily bread, we ask him to make the earth fertile by his blessing; so in those benefits of which we have already spoken, we ought to consider the ordinary means which he has appointed by his providence for bestowing them.
[Then,] if we are deprived of those benefits [that] the…magistrates [should provide], that is through our own fault. It is the wrath of God that renders magistrates useless to us, in the same manner that it renders the earth barren; and, therefore, we ought to pray for the removal of those chastisements which have been brought upon us by our sins.
So, magistrates’ failure is God’s wrath on us who have sinned by not relying on Him alone for good governance; a severe chastisement, indeed. Are we in the situation Daniel found himself and his people in Babylon?
However, Calvin states, our sin does not absolve these magistrates of their responsibilities before God to carry out their appointed administration:
On the other hand, princes, and all who hold the office of magistracy, are here reminded of their duty. It is not enough, if, by giving to everyone what is due, they restrain all acts of violence, and maintain peace; but they must likewise endeavor to promote religion, and to regulate morals by wholesome discipline.
The exhortation of David (Psalm 2:12) to “kiss the Son,” and the prophecy of Isaiah, that they shall be nursing — fathers of the Church, (Isaiah 49:23,) are not without meaning; and, therefore, they have no right to flatter themselves, if they neglect to lend their assistance to maintain the worship of God.
The earth seems barren, and repentance is called for. If we ask Him for daily bread, should we not fervently ask for rulers made just? Whatever political view you may hold, we all, in obedience to God, must implore Him for our leaders good that “we may lead a peaceful and quiet life, godly and dignified in every way.”
So let’s step back from the contemporary rhetoric and see what the Bible says. The Apostle Paul discussed Israel in his letter to the church in Rome. He described that nation’s relationship to God now that the gospel had been revealed. Paul made the following statement:
And in this way all Israel will be saved, as it is written,
Many understand this of the Jewish people, as though Paul had said, that religion would again be restored among them as before [e.g., the sacrificial system].
But I extend the word Israel to all the people of God, according to this meaning:
“When the Gentiles shall come in, the Jews also shall return from their defection to the obedience of faith; and thus shall be completed the salvation of the whole Israel of God, which must be gathered from both; and yet in such a way that the Jews shall obtain the first place, being as it were the first-born in God’s family.”
Calvin didn’t make this assertion and others because of personal preference or animus, but based on the context of Paul’s statements in the chapter. Paul went on to say:
As regards the gospel, they [i.e., Israel] are enemies for your [i.e., the hearers of his letter] sake. But as regards election, they are beloved for the sake of their forefathers. For the gifts and the calling of God are irrevocable.
For just as you were at one time disobedient to God but now have received mercy because of their disobedience, so they too have now been disobedient in order that by the mercy shown to you they also may now receive mercy. For God has consigned all to disobedience, that he may have mercy on all. Romans 11:28-32(ESV)
[Paul] shows that the worst thing in the Jews ought not to subject them to the contempt of the Gentiles. Their chief crime was unbelief: but Paul teaches us, that they were thus blinded for a time by God’s providence, that a way to the gospel might be made for the Gentiles;
Paul then intends here to teach two things — that there is nothing in any man why he should be preferred to others, apart from the mere favor of God; and that God in the dispensation of his grace, is under no restraint that he should not grant it to whom he pleases.
There is an emphasis in the word mercy; for it intimates that God is bound to none, and that he therefore saves all freely, for they are all equally lost.
…Paul simply means that both Jews and Gentiles do not otherwise obtain salvation than through the mercy of God, and thus he leaves to none any reason for complaint. It is indeed true that this mercy is without any difference offered to all, but everyone must seek it by faith.
And thus ‘in this way’: All Israel Shall Be Saved.
The view from Megiddo, northeast across the Jezreel Valley in Israel to Mount Tabor, 9 November 2005, by Joe Freeman, Creative Commons Attribution-Share Alike 2.5 Generic