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Thanksgiving and Ordering our Way
“You shall understand this, ones who forget God, lest I tear you and there be nothing to deliver: he glorifies me who makes a sacrifice of thanksgiving and who orders his way; I will show him the salvation of God.
(Psalm 50:22-23)
It comes across as a broken record, but lest we forget the significance of this psalm for us today, recall that these words are spoken to God’s covenant people — not to the pagans. Yet, God calls his own, “those who forget God.” How have they forgotten God? As we have seen, they are going through the motions of sacrifice and ritual but their hearts and their lives to not reflect their devotion to the one they claim to serve and their actions look like the actions of the pagans.
How appropriate these words are for the church as well. How often the church behaves as if they do not believe that God exists. How often non-believers in our communities act with more compassion and morality than folks in the church? How often the old axiom is true that the Church kills its wounded rather than caring for them. How often it is that the conservative church rightly protects its doctrine and utterly neglects living that doctrine out in life. How often the people of God behave more like goats than sheep.
And so, God issues a warning in these final verses of the psalm. Do this, he says, lest you be torn to shreds and there be nothing left of you to redeem — fearful words spoken by God on high. They are a reminder of the unfaithful prophet who was not to eat or drink in Israel yet disobeyed (see 1 Kings 13) or of the young boys who mocked Elisha (see 2 Kings 2:23-25) and it is also a reminder of the punishment for failing to fulfill the covenant (Genesis 15:7-11) — that is, one’s life be forfeit. God is saying that if your life does not reflect these two things that you are an imposter amongst the people of God’s grace and are thus deserving of death for your wickedness. Ought then we not pay close attention to what these two things are?
What are those two things? We are called to make a sacrifice of thanksgiving and to order our ways. The latter command is the more obvious of the two. How do we order our ways but than by obedience to the law of God. Of what is our sacrifice of thanksgiving? While the book of Leviticus does prescribe thanksgiving offerings (see Leviticus 7:12-15; 22:29), more often than not, especially once we are in the New Testament context where altar sacrifices have been abolished by the sacrifice of Christ, you find the sacrifice of thanksgiving in the context of giving God praise. And thus, twice in this psalm we are called to praise God with thanksgiving as well as in Psalm 107:22 and in Psalm 116:17. Jonah too, speaks of making a sacrifice of thanksgiving with his voice (Jonah 2:9) and thus the author of Hebrews instructs us that we are to offer a sacrifice of praise as the fruit of our lips (Hebrews 13:15).
The question with which we are left then, is, “Are we doing those two things?” And recognize that this is a question to be posed to the church as a whole. Are we doing that both individually and corporately. And if not, then shall we repent? If we are the true church, we will.
A Sacrifice to God
“Then the Angel of Yahweh reached out the tip of his walking staff which was in his hand and he struck the flesh and the cakes. And fire went up from the rock and consumed the flesh and the cakes. And the Angel of Yahweh went from his sight.”
(Judges 6:21)
The first thing that we must understand is just how much food was involved in this sacrifice. Here was the flesh from a whole goat. Even if it is just the meat portions as some of our translations suggest, we are still looking at about 20 pounds of dressed meat from a young kid-goat (according to farming websites). Further, an ephah is the equivalent of about 3/5 of a bushel, thus you are talking just over 23 pounds of flour being mixed up with oil to make cakes.
These measures are important for several reasons. First, for those who would still suggest that Gideon is preparing a meal to share with his guest, these quantities would be overkill. Second, much like Elijah would have done many years later by soaking his bull sacrifice with water (1 Kings 18:31-35), these items are soaked in broth, requiring a miracle of God to consume them utterly with fire. Third, even if these items would not have been drenched in broth, a simple fire would not have consumed them all at once. Fourth, in a time of famine, this is a huge sacrifice to make. It demonstrates the faith of Gideon that God will be providing for him and for his family as he makes this sacrifice. Like, Abel before him, Gideon gives his best and he gives generously to God, trusting God for the rest. He is far from perfect as a model of faith, but Gideon indeed makes us see where his priorities are.
The ramifications of Gideon’s action are wider reaching for us than just whether we tithe or not as Christians. Many people get hung up about calculating 10% and whether it comes from one’s net or from one’s gross income or whether one tithes on the value of gifts they receive. And at the end of the day, after the calculating is all done, they begrudgingly offer their “tithe” when the plate comes around. Yet, God says that we are to give cheerfully (2 Corinthians 9:7) and Jesus says that it is more blessed to give than to receive (Acts 20:35)! So, giving should be a blessed act that flows from our faith with a cheerful heart. Just as Moses states to the people when caring for the poor in their midst, they should give freely and not begrudgingly because when you do, God will bless you in the other work you engage in and will provide for your needs (Deuteronomy 15:10). So, give, give generously and give cheerfully. Do not get hung up on percentages but give as you have determined in your heart and trust God for your provision. How much healthier all of our churches would be were we to take this approach.
People still like percentages and goals, so as a pastor, I often get asked the question, “how much of my income should I strive to be able to give? My answer is that is the wrong question to ask, for all good things (including our incomes) come from God. So the question one must really ask is, “how much of God’s provision am I keeping for myself?” Clearly, like the widow in the temple (Luke 21:2-3), Gideon is giving his all as a sacrifice to God. What he offers would likely have fed his family for a week or more if properly prepared…and folks in times of famine know how to make food stretch. Yet he offers it in sacrifice to God and God honors the sacrifice.
One more thing to note. Many read this language and suggest that the Angel of Yahweh either disappeared or went up to heaven in the flames. That stretches the text somewhat. The text simply says that the Angel of Yahweh went away from Gideon’s sight. He certainly could have turned around and walked off while Gideon remained there to worship. We are simply told he leaves, we are not told how. And remember, too, the Angel of Yahweh is always described as a man or as a young man when he is seen. Here he even has a walking stick. No wings, no halo, and no other “typical angelic” accouterments (at least in terms of how he is depicted in modern artwork). Gideon knows who he is, clearly, but our imaginations run away with us sometimes I fear. Remember the second commandment.
Regulative Principles and Worship
“So Gideon went and prepared a kid goat and an ephah of unleavened flour. The flesh he put in a basket and the broth he put in a pot. And he went to him under the Terebinth and presented it to him. And the Angel of God said to him, ‘Take the flesh and the unleavened cakes and rest them on the rock — this one. Then pour on the broth.’ And he made it so.”
(Judges 6:19-20)
Gideon, thus, gathers a form of grain and meat offering before God. This is essentially the same offering as well later be provided by Manoah when he encounters the Angel of Yahweh (Judges 13:19). While the formulae of the offering does not fit any of the prescribed sacrifices for sin or peace, the context, though demands that this is a form of offering, not just as food for the road, as some commentators would suggest. Note the language above about a sacrifice and about Gideon seeking a sign.
Further, we see the sacrifice placed on a rock (rocks were often used as make-shift altars — 1 Samuel 14:33), designated by the Angel of Yahweh. Further, the meat and items were arranged on the rock as directed by the Angel of Yahweh. So, even though the elements themselves were chosen by Gideon, the presentation of the sacrifice itself is defined by God. Such is a reminder that our worship before God is something that ought always be marked and directed by God himself in the Word. The specifics might vary somewhat from congregation to congregation (some sing psalms, others sing hymns, still others praise songs, and others yet, sing a combination of all three; some preach through books of the Bible but others preach passages of scripture around given themes; some worship for an hour others for significantly, more, etc…), but the elements remain the same as commanded by God (Reading Scripture, Preaching, Corporate Prayer, Singing, Offerings, Sacraments, etc…).
A Good Report
“And you know his character, how as child of a father he has served with me in the Gospel.”
(Philippians 2:22)
Over the years, between my time as a school teacher/administrator and as a pastor, one of the more enjoyable things that I have had the privilege of doing is to write letters of recommendation for students and former students. Whether they were applying for jobs, to colleges, or for scholarships or other honors, it is always a joy to tell others of the character of one you admire. And this, Paul has been doing on behalf of Timothy — and indeed, based on these words, Timothy has much to live up to, indeed.
Notice too that these words of Paul’s about Timothy are not an empty compliment. Timothy has proved himself to be faithful and useful to Paul by labor, integrity, and sacrifice. It is the laboring of Timothy in faithful service that gives definition and meaning to this statement. Of course, as Christians, we too ought to strive, like Timothy, that the same might one day be said about us not only by those Christians who have mentored us but ultimately by God himself pronouncing the words, “Well done, my good and faithful servant.” We certainly do not earn our salvation nor can we ever do enough and sacrifice enough to warrant such a statement from God, but that statement of God takes on meaning in light of the sacrifice and faithfulness of the service for which we strive.
Indeed, let me reassert, we are not saved by or through our works…if works are added to grace then grace is no longer grace (Romans 11:5-6). If even one single work is necessary…no matter how small or insignificant seeming…then grace is meaningless. Even if that one work is nothing more than a choice one makes to accept grace, then it is still a work and grace is nullified. Salvation is God’s doing from beginning to end and many of us are brought into the kingdom kicking and screaming…but even if we aren’t, it is still God who brings us. If we seek, it is because God is drawing us to seek Him. Apart from God we are dead in our sins and a dead man can do nothing to help himself. God must first give us life and then we can respond.
That said, we are also called to make our calling and election sure by building on the things that God has begun in us (2 Peter 2:5-11). My challenge to you is to do so in such a way that, like Timothy, a good report will be issued in that day we stand before Christ’s judgment seat.
Sacrifice
“In the same way, you also should be glad and rejoice with me.”
(Philippians 2:18)
The notion of sacrifice is so alien to our culture in the western world that this verse needs to be emphasized as well as the previous one. It is one thing to make a personal decision to pour oneself out even unto death for the purpose of building the Kingdom of God. Yet it is entirely another thing to be prepared to rejoice when one that you love is doing so. How quick become filled with worry for others when those we care about make such a decision.
My favorite missionary from history is a man named John Paton. John discerned a calling from God to travel to the New Hebrides Islands with the Gospel of Jesus Christ. The problem? The tribes that lived on the islands were cannibals and had already slain (and eaten!) one group of missionaries who had traveled to that island group. When John announced that he would be going to Tana Island in the New Hebrides, a member in his congregation sought to change his mind. “But they will eat you!” said the man to John. John’s reply echoes the spirit of the Apostle Paul in this chapter; John said, “But when you die and they put your body in the ground, worms will eat you! Whether worms of cannibals, what difference does it make if I am serving God?”
How often, our response to those who are ready to pour out their lives for the Gospel is to tell them they need to pull back. How sad it would be if they were to die young, having spent themselves for the glory of God. How often it is counseled to young ministers that they need to slow down and pace themselves so they don’t burn out and so that they can have long ministries until they are ready to retire comfortably in old age. While I have no desire to disparage those to whom God has given a long and healthy ministry and have been able, in their old age, to look back and see how the hand of God was moving through them, we should be ready to “spend and be spent” for the Gospel, as John Wesley put it. And we should rejoice with those who have such a commitment.
As I write these words, my mind also thinks of those brothers and sisters of ours who come to faith in Muslim areas and who often face terrible repercussions for their conversion…many even losing their lives. Yet, would we be content to not evangelize them? Would we think that for them to live a healthy comfortable life here on earth is worth their losing their soul in Hell? Where a trade off needs to be made — comfort in this life or comfort in the next — which will we choose for others or for ourselves? Though we may live a hundred years on earth, what is that in comparison to eternity in glory? We place such weight in the here and now that we often lose perspective on the eternal. Rejoice, beloved, in the things that God has done in you but also rejoice and be glad for those that God has privileged to have their lives extinguished in the proclaiming of the Gospel. Grapple to taste just a bit of God’s eternal perspective rather than to be satisfied with the passing perspective of earth.
The Pastor’s Heart
“But even if I am made a drink offering over the sacrifice and worship of your faith, I rejoice — also, I rejoice with all of you!”
(Philippians 2:17)
Here, in Paul, we find the heart of a true pastor. His heart is laid forth that even if his very life is poured out from his veins as a drink offering as a means by which the faith of the people is built up, Paul would gladly do so. Paul will use this language again in 2 Timothy 4:6 as he closes in on that time when the Romans will put him to death on account of the Gospel…this is a man who is quite prepared to die so that those under his care might have true life. As David gladly fought lions and bears (1 Samuel 17:34-36) to protect the sheep in his charge, so too, Paul gladly fights the forces of the enemy, the devil, to protect his charge, even if it means laying down his own life.
While, as pastors in the western world, we are rarely (if ever) confronted with a situation where we might have to put our lives on the line to preserve a member of our flock, we are often called upon to make other sacrifices for the wellbeing and care of the sheep that God has placed in our care. Yet, how often the “professional clergy” fail to do this. How often, pastors sacrifice the wellbeing of their congregation to advance their own ends or their own reputation in the community or world. How often do we see pastors using a church as a means to an end (whether bouncing from church to church in hopes of bigger churches with bigger salaries or by manipulating the sympathies of the people in the congregation to gain gifts or other benefits).
Beloved, those who seek to use their congregation as a platform to serve their own ends are not serving as pastors. Pastors who are not willing to be poured out even as a drink offering for the strengthening of the faith of the congregation do not have the heart of Paul. As I was told many years ago by another pastor and as I have told many times to others, the pastorate is not a job; it is a lifestyle. We do not punch a clock at the end of the day; we are not given the luxury of not coming in because it is our “day off,” and we are by no means ever amongst those who can leave their job “at work.” We live our calling day in and day out and if we are unwilling to do so, we are unfit for the call.
Does that mean that pastors should resign their pastorate because they have lived poorly in this way? There are many who should. What it means is that, in understanding this great truth, we should repent. And all of us have room to repent daily for none of us fully lives up to the model set before us by Paul…and if not Paul, how far we are from the model Christ set before us. And, if you are not called to be a pastor, but the pastor that God has placed over you is not being faithful in this, do not set out with pitchforks and torches, but approach him in love and grace and encourage him in love to fulfill his calling. Sometimes, in the warp and woof of life, it is easy to be distracted from one’s first love by the busyness that can so consume our days. We all fall woefully short; praise God that there is forgiveness found in Christ.
Children of God and Lights of the World
“in order that you may be without blame and pure, children of God, without blemish in a generation that is bent and perverted, in which you might shine as lights in the world,”
(Philippians 2:15)
What does it mean to be without blame and pure? Certainly, as fallen people, we cannot achieve this state here on earth on this side of the eternal veil, can we? Could Paul be speaking of the imputed righteousness of Christ here — that righteousness given to us in our salvation by Christ who paid the penalty for our sins? First of all, we will never realize full sanctification here on earth on this side of heaven unless Jesus happens to return swiftly. We will struggle against sin for all of our days; such is the lot for the believer in this world and such is the way that God purifies us for heaven…it was good enough for Jesus to enter heaven through the road of the cross, why do we balk at our own suffering so?
At the same time, in context, this does not seem that Paul is speaking of the righteousness of Christ that has been imputed to the believer. Why? Because that righteousness is a one-time measure that permits us to stand blameless before the presence of God in judgment and Paul is speaking of the importance of striving and laboring toward this on earth.
Thus what we are seeing, in context, is the goal to which believers are to strive. It is indeed a lofty goal, but it is toward that goal that marks us as children of God. People often comment to me, “Isn’t every human being God’s child?” While such is commonly taught in the society, it is not taught in the Bible. A mark of being God’s child is that it is toward blamelessness and purity that we are to strive. If we are not interested in striving toward such things or if we pursue that which is sin, that is a sign that we are children of the Devil (see 1 John 3:4-10 with emphasis on verse 10). There are two races of people throughout history…the children of God and the children of the Devil…a designation that goes all of the way back to Genesis 3:15 but that Jesus also echoes in his Parable of the Wheat and the Tares (Matthew 13:24-30).
Our job, then, as believers, is to strive to live in such a way that our lives are unblemished and given entirely to Christ. Does this mean that we will never fall into sin? Of course not. There was a movement in Wesleyanism that was called the “Holiness” movement which argued that with a sort of second conversion experience, you could complete your sanctification on earth and never sin again. Apart from causing many to shipwreck their faith over doubts and a lack of security, it also caused many to shipwreck their faith in pride and arrogance arguing that they had not sinned in “x” number of years (see 1 John 1:8 and 10 for an Apostolic comment on this idea). Thus as believers, we will sin, but when we do (this is 1 John 1:9), and we confess our sins, God is faithful and just to forgive us and to cleanse us from all unrighteousness. Therefore, as forgiven Children of God, we are to live as those who are unblemished by this twisted world — like living sacrifices (Romans 12:1) — like unblemished Passover Lambs just as our Master and Lord was the unblemished Passover Lamb.
Why? So we might shine as lights in the world around us. The language that Paul employs is a word picture of the stars in the night sky. Have you ever been out on a very dark night, but the heavens are filled with the light of the stars? That is the idea. We cannot shine like the Sun…that is Jesus’ place and he does through his Word. But as we take that Word of God and apply it to all areas of life, we also shine that light in the darkness…and if the light of the stars is bright enough, you can see a great deal in this world. May we intentionally be such lights.
An Offering of Praise
“You have raised up my horn like a tower;
I poured out as with fragrant oil.”
(Psalm 92:11 [verse 10 in English])
This verse is a little awkward to translate and as such, there are various renderings in our various English Bibles. To understand this verse, though, you need to break it down a bit and understand some of the key terms. The first word is that of the horn, or in Hebrew, N®rRq (qeren). This can refer to a simple ram’s horn or a vessel in which oil is contained, but when used metaphorically, it typically refers to strength or that which holds the oil that spiritually strengthens the believer.
Connecting the horn to the oil is fairly obvious given the second line of the verse, but we still have the word MEa√r (re’em), which I am rendering as “tower” though many of our translate as “wild ox.” The term itself is highly debated amongst scholarship, but many see the language of the horn in the verse as the guiding interpretive feature. And, on a level, such a rendering makes sense if we see the horn as a sign of power and the strong wild ram or ox on the mountain as a symbol of strength. Yet, such a translation does not seem to take into account the language of the oil later in the verse.
The term can also be rendered as the word “Tower,” a high place that also serves as a refuge for the believer to worship. Given the language of the raising up earlier in this verse, such a translation seems to make more sense, seeing also a tower as a sign of strength against one’s foes.
The next term in dispute is that of the pouring out. Many of our English translations render this phrase as “You have poured…” or “I have had oil poured…”. The problem with both of these renderings is that the verb in question, llb; (balal — to pour out) is in the first person singular in the Qal stem. That means that “I” must be the subject and the verb is active, not passive…thus dismissing both major translational option. Rightly translated, it is “I poured…”. Some would argue that in poetry one is given some degree of grammatical freedom, but granting free reign here just adds complexity to the meaning rather than presenting the simple meaning of what the text says.
So, what is this fragrant oil that is being poured out? Most of the translations (by rendering the verb as a passive or as a second person) presume that the psalmist is being anointed with the oil in question, yet that is not what the text states. Instead, the psalmist is pouring out his oil that has been lifted up to this tower — on this high place. Rightly understood, it seems better to understand this pouring out to be a kind of drink offering that is being made by the psalmist in honor of his God who has lifted him up and has protected him from his enemies. Again, remember the context of this psalm is worship, if we get too far from God being the subject of our affection and focus more on God’s affection toward us, we lose that spirit or tone of worship before our creator and sustainer.
Thus, may we too be quick to raise up an offering of praise to our God, both in public and in private worship. May he be glorified and honored in all that we do. Our strength comes from him, let us return that strength to him in offerings of praise.
Tearing Down Temples
“They said, ‘This man said, ‘I have the power to demolish the Temple of God and to rebuild in three days.’’”
(Matthew 26:61)
“And certain ones arose and they bore false witness about him, saying, ‘We heard him say, ‘I will demolish this temple that was made with human hands and in three days, I will build another that is not made with human hands.’’ But their witness was not in agreement, even in this.”
(Mark 14:57-59)
So, even when false witnesses agree on the big lie, they still can’t get the details in order — such, of course is a standard principle in police investigation when trying to uncover who is lying about what happened — but can you imagine the level of frustration that these Jewish leaders must have been feeling at this point? With every botched false witness their blood-pressure probably rose a few notches and now, when they finally locate people who will testify about the same lie — there are holes between those stories as well. So much for making a staged trial look anything but staged … serves them right!
In terms of the confusion of these lying witnesses, what we find is a classic case of confusing the context — or of combining similar statements of Jesus into one that means something entirely different than what was originally meant in each of the two contexts respectively.
All four Gospels refer to Jesus’ discussion of tearing down the Temple, but John records an entirely different account than do Matthew, Mark, and Luke. In John’s Gospel, we find Jesus cleansing the temple early in his ministry and the Jewish authorities don’t get angry with him for his action, but simply ask for a sign that would show them on whose authority that Jesus cast out the money-changers and sellers. Jesus’ response to their request for a sign is to say: “Demolish this temple and in three days I will raise it up” (John 2:19). What follows is John explaining that Jesus was talking about the temple of his body — hence the sign of Jesus’ authority to cleanse the temple would be found when he dies and raises again from the dead. It has nothing to do with the physical temple in Jerusalem, though the Jewish authorities do go away somewhat confused, muttering that it took them 46 years to build the temple. The parables that Jesus tells consistently leave the spiritually blind — blind (Matthew 13:10-17).
The Synoptic Gospels, though, record a different account. In Matthew 24:2, Mark 13:2, and Luke 19:43-44, Jesus is prophesying the destruction of the Temple in Jerusalem in 70 AD by the Romans. This passage is part of what is sometimes referred to as the “Olivet Discourse,” a passage that prophetically looks forward not only to the final destruction of Jerusalem and the Temple, but also to the end of times. In these passages, Jesus speaks nothing of a rebuilding — either physical or otherwise, nor does he mention anything about three days.
The interesting thing is that the two accounts do connect theologically, but not in the way that the Jewish authorities are understanding. Indeed, God will send the Roman armies to destroy the physical temple in Jerusalem. This temple was built by those that King Cyrus sent back to Jerusalem to rebuild and restore their cultural home and then it was added to by King Herod the Great in an attempt to win favor with the people. Yet, this is not the “Greater” temple that is prophesied by the prophet Haggai (Haggai 2:9). The Greater Temple is Christ himself, as alluded to by John in the prologue to his Gospel (John 1:14). Thus the temple that the Romans destroyed was meant as a foreshadowing of Christ.
The Temple that the Romans would destroy (not leaving one stone upon another, as Jesus prophesied) was also a place where sacrifices took place. Again, these sacrifices anticipated the coming sacrifice of Jesus Christ — their only significant meaning, again, being found in the sacrifice that Jesus would make on the cross. Thus, with the death and resurrection of Jesus, the need for bloody sacrifices was brought to a close (Hebrews 10:10) and thus the temple no longer served any sacrificial purpose. The Jews, in rejecting Christ, would continue to worship at the shadow instead of worshiping the glorious Son, and thus God, in judgment, sent the Romans to wipe the temple flat to prevent any more sacrifices from being made (His Son is enough!). And, lest later Jews or confused Christians seek to reestablish a sacrificial system on the temple mount, God sent the Muslim Caliph Abd al-Malik ibn Marwan to build the Haram ash Sharif (Noble Sanctuary) on the old Temple mount, the well-known “Dome of the Rock” being its central point. The rebuilding of the Jewish temple would first require the demolition of this Muslim holy site, something that is unlikely to take place. Once again, this is God’s design to prevent the Jews or misguided Christians from rebuilding the “shadow” that Christ fulfilled.
Indeed, the two accounts are connected, but certainly not in the way these false witnesses are connecting them…nor perhaps in the way that some Christians connect them today. Nevertheless, this false trial will move forward, witnesses or no, for the end had already been determined not only by the Jewish authorities, but by the almighty plan of God himself.
A Debt of Love I Owe…
“But when he said this, one of the subordinates who was standing there gave a blow to Jesus saying, ‘Is this how you answer the High Priest?’”
(John 18:23)
Again, many of our English translations like to render this word as “officer” when it comes to the one who slapped Jesus, giving the impression that this was one of the military guards. A better translation is subordinate, particularly recognizing that this term often refers to governmental offices, not military offices. Thus, we should see this man not as one of the soldiers, but as one of the underlings of Annas, perhaps even one of the Sadducees in authority — we are just not told. And this man strikes Jesus because Jesus refuses to submit himself before Annas in this false trial.
It is interesting that this subordinate also refers to Annas as the “High Priest” although the title rightly belongs to Caiaphas. Thus adds a further degree of support to the theory that Annas is still pulling the political strings of the High Priest’s office from behind the scenes and has likely arranged the events of the night to bring Jesus under Caiaphas’ judgment.
The blow that is struck upon Jesus will be the first amongst many, though it stands out as one of contempt and pride — it is the blow of an underling, likely trying to gain credibility in the eyes of his master, though truly only doing the devil’s deed. Many of our English translations render this phrase in such a way as to argue that the man slapped Jesus. That could be the case, though the word could also refer to one clubbing another with a stick or another blunt object. Were this man one of the mob that was so armed with torches and clubs from earlier that night, it could conceivably be the club and not the hand with which this man struck our Lord.
Loved ones, the one thing that we must keep painfully clear and before our eyes is that Jesus did not need to endure such suffering. Yet, in an outpouring of his grace, he chose to suffer for us by the hand of wicked men. Jesus could have called legions of angels to his defense and left the entire countryside scattered with the bodies of his enemies, but he chose to go like a lamb to the slaughter, be beaten and abused, falsely tried, and then horrifically executed on the cross. He did that for me. He did that for you, that is, if you are trusting in Him as your Lord and Savior. They say that the story of the Gospel is the “Greatest Story Ever Told” and there is truth in that claim. Yet, it is a story that not only travels to great heights in terms of the resurrection and promise of glory — but it is a story that travels to the greatest depths of misery — human and divine — as Jesus enters the household of the wicked to bear the sins of the wicked (you and me!) on his shoulders — and not only facing false judgment by the hands of wicked men, but facing righteous judgment by the hands of a holy God, who crushed him for our sin. Jesus was our substitute, so when you are tempted to wag the finger at these hypocritical Jewish authorities, remember first that he did this for you … and he did this for me. We are the reason Jesus gave himself into the hands of these men, thanks be to God! But oh, my soul, what a debt of love I owe to the King of Grace!
Not Withholding our Lives
“And the Angel of Yahweh called to Abraham — a second time from heaven. And he said, ‘In myself I swear, utters Yahweh; because of this thing that you have done in not sparing your son, your only one, I will surely bless you and your seed will surely be great as the stars of the heavens and as the sand which is on the lip of the sea. And your seed will take possession of the gates of his enemies. And in your seed will all the nations of the earth be blessed on account of your obeying my voice.”
(Genesis 22:15-18)
There is truly a ton of material in this passage, but it is valuable to keep the whole statement of the Angel of Yahweh, the pre-incarnate Christ, as we look at the parts. Once again, He speaks for God and with authority. He states to Abraham that “you have not withheld your son from me.” Notice too, the language of Abraham sparing his son. Jesus uses similar language in teaching his own disciples:
“Then Jesus said to his disciples, ‘If someone desires to come after me, then he must renounce himself, take up his cross, and follow me. For the one who wants to save his life will lose it, but the one who loses his life for my sake will find it. For what will it benefit a man if he acquires the whole world but forfeits his life? Or what shall a man give in exchange for his life?’”
(Matthew 16:24-26)
Now our English translations of this passage in Matthew do a bit of a tricky switch on us, that I am hopefully remedying here. In each of the cases that I have translated as “life” the Greek word yuch/ (psuche) is being used. This is the term from which we get the English word, “psyche,” and it means much the same thing in both English and Greek. The yuch/ (psuche) refers to the seat of one’s person or you could say his personality. It is what makes us tick and what makes us individuals and different from one another. It is also typically seen as the primary place in which we bear God’s image. It can be used to refer to our physical life here on earth and sometimes it can be used to refer to the ongoing nature of our spiritual life, though it is a distinct thing from the pneuvma (pneuma) or spirit.
The dominant English approach to translating this passage of Matthew is to presume that Jesus is talking about one’s physical life in the former part of the statement and talking about one’s eternal spiritual life in the latter part, but that is not what is literally being stated. If we render the word consistently, all of the way through, we realize that the emphasis is not so much on eternal things but on temporal ones. And what good does it do for you if you spend all of your energy building an empire for yourself, but it kills you in the process? As people often say, “you can’t take it with you…” Jesus is not condemning a man to eternal fire for building a financial empire, but he is asking the question, “are the sacrifices you are making worth the riches you have acquired?”
Abraham is a wealthy man at this point in his life, but the greatest wealth that he holds is found in the person of his son Isaac and in the promise of God that Isaac and his children will be multiplied greatly on the face of the earth. God has thus asked Abraham to place even that on the altar of sacrifice. On a purely human level, Abraham and Sarah could have lived the life of a king in terms of their wealth, but then they would be gone and their witness forgotten. This child was everything, yet they were willing to lay even that to the side if God so desired it — choosing to be in submission to God’s design and not to their own.
This is the heart of what Jesus is teaching his disciples. Their obedience would cost them their lives in a variety of ways. Most would die martyrs deaths. But for all of them, the real cost would be that they would set to the side their personal plans and aims and follow God’s plans for them. Ultimately, God’s plans for us are far better than any plans that we could make on our own, but it takes faith and obedience to go through the process of getting there. It means picking up the implement of our suffering and death (the cross) and following Jesus wherever he would lead. It is counter-cultural to do so, but in the end, it is far better. Ask any pastor or missionary who has left a life behind to follow Christ, and like Abraham, they will affirm, “Yes, it is infinitely better than what I could have designed on my own.”
The Lamb of God
“And Abraham said, ‘God will himself see to the Lamb for the whole burnt offering my son.’ And the two went on together.”
(Genesis 22:8)
Often when we read this passage we see this statement of Abraham’s as a means of placating his son and keeping him somewhat in the dark and in doing so, we miss the profound prophetic nature of what Abraham is uttering in faith. First of all, Isaac, as we have mentioned, is no longer a child but a young man and he is no fool. He knows that the elements for the sacrifice are there except for the sacrifice itself yet is continuing with his father in faith. He also must certainly see the emotional weight on the shoulders of his father as they approach the hill of sacrifice and while understanding that God can miraculously provide a lamb for the sacrifice, something ominous is soon to take place. Again, he continues with his father in faith.
Rather than seeing Abraham’s statement as elusive, instead we should see it as profoundly prophetic in nature. Now, one may object and say that Abraham got the spirit of the statement right but that the prophesy itself was wrong. Yes, God did provide an offering, but it was a ram and not a lamb as Abraham predicted. The two words are profoundly different in Hebrew, so there is no mistaking one for the other or some sort of scribal error as the liberal scholars might suggest. Abraham said that God would provide a lamb and in this specific instance, God provided a ram.
But is it this specific instance that Abraham has in mind? We have already reflected on the faith of this man in trusting God to raise his son from the dead even if Abraham had to go through with the sacrifice and we have already reflected on the fact that this event is meant to foreshadow the sacrificial death of God’s own son, Jesus — Jesus who was referred to as “the Lamb of God” (John 1:29). And herein we begin to make the connection as to what God is doing through Abraham’s statement. Abraham himself is prophesying not the presence of the ram that will substitute itself for Isaac, but the presence of the Lamb of God — God’s own son — who will substitute himself for each of us if we are trusting in Him as our Lord and savior. Jesus is the Lamb that was slain for our sins…your sins and mine…may you follow him with your whole heart and may every moment of our life be committed to the pursuit of his glory. Abraham understood (at least on a basic level) that his entire activity over those few days was one where he was to trust God implicitly but that God also would use that action to foreshadow someone greater — The Lamb of God who would take away the sins of the world.
The Festal Horns (Psalm 118:26-27)
“Blessed is the one who comes in the name of Yahweh!
We bless you from the house of Yahweh.
Yahweh is God and he has given us light—bind up the festival in thickets!
As far as the horns of the altar!”
(Psalm 118:26-27)
While it may seem that these two verses are rather disparate at first glance, they are actually linked together by a common theme upon closer inspection. Verse 26 begins with a wonderfully Messianic statement: “Blessed is the one who comes in the name of Yahweh!” This statement, of course, will later be used by the crowds as they come to greet Jesus at his triumphal entry into Jerusalem just prior to his crucifixion. It is a statement that has a clear hope toward the Messiah, and in the context of the “hosannas” that precede it, it is looking toward the Messiah’s kingly office and saving work. Notice, though, the singular use of the Hebrew participle: “blessed is the one…” This should not be seen as an error or as a generalization, but should be recognized as a very individualistic statement. Blessed is the one, the person, the individual, who comes in Yahweh’s name, representing him to the people of Israel. All hail the king who comes—all hail Yahweh’s anointed one!
As we move on in the psalm, though, there is a shift in verse 26 to the plural that continues through verse 27. The psalmist, being a good southerner (southern Israel, that is…) says, “We bless y’all from the house of Yahweh.” Sometimes in English, we miss the plural use of the second-person verb, but here we have the transition. The rest of this passage is not so much focused on the “one” coming in, but all of the believers—all of the faithful—coming in to God’s house to worship—all faithfully hoping and praying for the coming Messiah. How these festivals looked toward the fulfillment of this ancient promise; how sad it is that when the one who fulfilled that promise came, the Jewish leaders rejected him and put him to death. How narrow-sighted we can become when we are more concerned with our own agenda and tradition than with the truth.
So how does verse 27 tie into this picture. The first thing we must note is the very general principle that the festivals of ancient Israel all revolved around various sacrifices for sin and guilt. In and of themselves, the sacrifices had no power; it is the sacrifice of Christ, once and for all times, that gave efficacy to the older animal sacrifices. The sacrifices of the animals served two important functions: first, they were meant to show the horrific nature of sin that would require such a bloody sacrifice and second, they were designed to point toward Christ’s sacrifice to come. And because there is surety in the promises of God, these sacrifices could be performed earlier with effectiveness because of the absolute certainty that Christ was coming to fulfill what the earlier sacrifices only symbolized—a substitutionary and propitiatory atonement for sins through the blood of Jesus. Thus, the people looked forward to and celebrated these times as they represented forgiveness from sin, which separated them from a holy and righteous God.
Secondly, notice the language of this verse as we have translated it: “Bind up the festival in thickets!” Usually, this is translated in terms of binding up the festival sacrifice in cords, but that is not what the text says precisely. First of all, the term gx; (chag) refers to the festival as a whole, not the specific sacrifice on the altar. One could make the assertion that the heart of the festival as a whole is the sacrifice, making the language idiomatic (using language that reflects the whole to speak of the central sacrifice). I think that this misses what the psalmist is seeking to emphasize. The language that speaks of the whole being used in the context of the central sacrifice can also be used to make the point that all that is done in the festival is sacrifice. Given that this is a Hallel Psalm, it seems quite reasonable to see this whole psalm as a sacrifice of praise to our God—that indeed, all that is done, from the streaming down of the people into Jerusalem, to the sacrifices on the altar, to the rejoicing on the trip home—all of that was connected to this festival was a sacrifice of praise to our God.
We need to park here for a few minutes and remind ourselves of the evangelistic nature of so many of these Hallel Psalms. One thing that most believers forget is that they are being watched by an unbelieving world. One of the methods by which we witness the gospel is the way by which we live our daily life. Sure, we may witness to them by sharing our testimony, gospel tracts, and offering short Bible studies, but what impact will that witness have if they see us dragging our feet Sunday mornings on the way to church? If they see you grumbling all of the time, what will attract them to the kind of life you are living? Beloved, do not forget that part of your witness is the joy and peace that the watching world observes as you live out your faith day to day, and imagine the power of your witness if your unbelieving neighbors see you excited about going to church on Sunday mornings!
What then about the language of the “thicket”? The word that is used (and is often translated as “cords”) is the term tAb[‘ (avoth). Literally, this term refers to branches of trees or bushes, like a thicket in the woods. The idea of the sacrifice being bound in a thicket had significant theological connotations for the Jewish people, for Abraham, when taking his son up on the mountain for sacrifice, found a ram caught in the thicket to be sacrificed instead of his son (see Genesis 22). The idea of a sacrificial animal caught in a thicket, then is connected to the idea of God’s providing of a sacrifice (certainly and ultimately fulfilled in the sacrifice of his Son, Jesus Christ, the Messiah). In the context of the festivals, indeed the provision of sacrifice was a provision that was seen as divine mercy and providence, not one of human works. Thus, the sacrifice of praise, from beginning to end, was taken to the horns of the altar, from entry to sacrifice to exit—a sacrifice to the Lord.
One final note about the language of the “horns of the altar.” While we don’t know the origin of the tradition, it seems that in Ancient Israel, people held the belief that clinging to the horns of the altar would provide them sanctuary and refuge from their oppressors. In 1 Kings 1:49-53, we find Adonijah, in fear of Solomon, running and clinging to the horns of the altar for protection. Soon afterward, as recorded in 1 Kings 2:28-35), we also find Joab doing the same. It seems that Solomon puts an end to this tradition, for while he pardons Adonijah, he has Joab slain while still clinging to the altar’s horns. In a similar vein, though this is a negative example, when God speaks through the prophet Amos, commanding him to speak of the judgment that is coming upon the people, one thing he states is that he will “cut off” the horns of the altar at the time of said judgment, implying that the presence of the horns on the altar was at least symbolic of God’s protection for his people—that in this judgment that is coming, there will be no place of refuge for the people to go (see Amos 3:14). True refuge is in the arms of the redeemer.
Lastly, we would be remiss if we did not make mention of the language of God having given his people light. This, of course, carries with it a double reference. First, it looks back to the creation account where on the very first day of creation, God said, “Be light!” and it was. Indeed, even before the sun or the stars were brought into being, God revealed the light of his glory, shining forth upon creation. In addition, light is a major Biblical theme that is connected with truth. From what other place do God’s people gain truth? It is found in God’s word and in God’s word alone. Yes, we may glean some things from the natural world around us, but unless they are interpreted through the light of God’s word, what is learned is shadowy and incomplete light indeed. It is God alone who dispenses truth and wisdom, and God has revealed that within his wonderful and glorious Word—indeed, the Word, the Bible, which points to the one who is the Word made flesh, Jesus Christ, the revelation of the glory of God. Beloved, let every moment of our worship reflect the joy we have in Jesus Christ in such a way that when the unbelieving world sees us, they see something in us that they don’t have, but want—and are drawn to Christ as a result. Rejoice, loved ones, rejoice in your Savior, that others may want to do so as well!
We praise thee, O God! For thy Spirit of light,
Who has shown us our Savior and scattered our night.
Hallelujah! Thine the glory,
Hallelujah! We sing;
Hallelujah! Thine the glory,
Our praise now we bring.
-William Mackay
The Reflection of God’s Image: Hebrews 1:1-4 (part 9)
and the exact image of his essence…
The early church fathers faced a lot of challenges as they sought to defend believers from heretical teachings and to define the boundaries of what may be described as “orthodox” Christian theology. Probably the two most important areas in which they were required to work was in the area of defining the doctrine of the Trinity and the doctrine of the dual nature of Christ. Both of these doctrines are clearly affirmed in scripture as a whole, but neither doctrine has a nice neat prooftext that one can go to for the purpose of articulating said view. As a result, there were many who put forward views of both of these doctrines that were either heretical in themselves or would lead another to heresy. Hence, the church fathers needed to find a way to Biblically and clearly articulate what scripture presents as true, but in a precise way that did not leave room for error. All four of the early church creeds, called the “Ecumenical Creeds” (The Apostles’ Creed, the Nicene Creed, the Chalcedonian Christological Statement, and the Athenasian Creed) come out of this struggle within the early church.
With that in mind, this verse is one of the important passages that were used by the Fathers in defining the dual nature of Christ—in what we technically refer to as “Hypostatic Union.” The word Hypostatic comes from the Greek word uJpo/stasiß (hupostasis), which refers to the basic structure or most essential nature of something. In terms of Christ, we recognize that he had two distinct and unconfused natures—one human and one divine. He had within his human nature everything that makes one human, for he is in essence human. In addition, though, Jesus had within his divine nature everything that made him God, for he is in essence divine. These parts are not confused in any way within Christ; Jesus is not some sort of Greek demi-god or amalgamation of God and man, but his being is marked by a perfect union of a fully divine nature with a fully human nature.
One may wonder why this degree of precision is so important for us as Christians. To begin with, were Jesus not fully human, he could not be described as having suffered in this life and died on the cross as a bloody sacrifice. Also, were he not fully human, he could not have fulfilled the failed role of Adam as covenant mediator for his people and could not have been tempted and tried in every way as we are (Hebrews 4:15). Were Jesus not fully human in every way, he could not have redeemed every aspect of fallen humanity. In addition, were Jesus not to have died, he could not have been resurrected and thus, we would have no hope of a bodily resurrection ourselves. At the same time, were Jesus not fully God, he could not have done for us what he did. He would not have been sinless, and thus could not have entered guiltless before God to mediate a new covenant. Nor could Jesus have made atonement for sins, for a guilt sacrifice had to found as faultless and without blemish before God. Were Christ not fully God he could not be said to be pre-existent as scripture presents and thus could not have entered into a covenant to save the elect from before the foundations of the earth (see Ephesians 1).
Now that we have the technical language before us, sensing the theological importance of making sure that we articulate correctly the nature of our Lord, I think that it is important for us to stop here for a minute and dwell on just what this means. Here is one who is, to use creedal language, “very God of very God.” This is the second member of the divine Trinity, the Son of the Father, the Living God. Everything that makes God, well, God, belongs to God the Son as well as to God the Father (and Spirit for that matter). Jesus is the very word which God used to bring existence into being—to form everything from nothing and to bring about life. Here is the Son of God, worthy of all praise and glory and honor by the very principle of who he is. And it is this one—one whose very presence and name defines the very meaning of glory itself—one who is exalted on high—who chose to veil that glory in flesh and descend to earth not simply for the purpose of communicating with us, but to suffer and die in our place. Loved ones, that is incomprehensible. That the King of Glory would become flesh cannot be simply rationalized and put to the side. It is an overwhelming reality that we must deal with, and when we understand this reality, there are only two possible responses for us to take: falling on our faces awestruck in humble worship or fleeing in sin and shame. One cannot remain ambivalent when it comes to this mighty act of our Lord—one must respond, but which response will it be? Knowing what you know, will you commit yourself to a life of praise of our God? Will you adore him with your words as well as with your actions? Will you adore him even in crowds where it might be unpopular to do so? Will you lead your family in adoring him, and will you seek to live your life as a living sacrifice, seeking to be blameless so as to honor him, for He is holy and he calls us to be holy as well. Will you be deliberate in the way that you order your days, your accounts, your plans, and your careers, so as to honor Him with them? Will you cherish his word as the very word of life? Or, will you go on living for yourself in guilty fear, bound in sin and hatred, and continue to rebel against the one who gave more than you can comprehend to offer life to those who come to him in faith? Beloved, there are two responses to this truth about Christ, and only two responses; which will you choose? And, dear ones, knowing this, what must change in your day to day life so that your life reflects this choice?
No Pleasure in Sacrifice: Psalm 51 (Part 17)
“For you do not take pleasure in sacrifice—I would give it—
with whole burnt offerings you will not accept with pleasure.”
(Psalm 51:18 {Psalm 51:16 in English Bibles})
Passages like this one have often caused people to stumble because of the many sacrifices that God required of the people in the ancient times—sacrifices that are given to be a “pleasing” aroma before God. Yet, here and in passages like Isaiah 1:11-17, God demonstrates his distaste for such offerings—how are we to make sense of these seemingly contradictory teachings?
To understand this, we must first ask the question as to why there was sacrifice made in the Old Testament times, and the answer brings us around to sin. As we have mentioned above, where there is no shedding of blood, there is no remission of sins (Hebrews 9:22). Thus, as you looked at the ancient sacrificial system, it becomes more and more clear that this system was not meant to stand alone and deal with sins, but was meant to accompany a heart moved by faith to repentance. What good was the slaughter of a thousand rams if repentance does not accompany the sacrifice!?! As David will write in the following verse, it is a broken and a contrite heart that is the acceptable sacrifice before the Lord.
In David’s time—and in our own time as well—there are many people that think that a certain act can save them without a God-given change of heart. In Roman Catholic theology, oftentimes people fall into the trap of saying, “If I just sponsor enough masses” or “if I just say enough ‘Hail Mary’s,” then I will be alright with God. In protestant circles, we tend to do the same thing, although we package it differently. Many say, “If I just say the sinner’s prayer just so” or “if I just go down to an altar call at the proper time,” then I will be alright with God.
Beloved, true repentance requires a change of your heart, and that change can only come as a result of God changing your heart. It is not about what you do or when you do what you do, but it is all about what God does in you. Why does David say that the only sacrifice acceptable to God is a broken and contrite heart? He says such because without a broken and a contrite heart to begin with, sacrifices will serve you no value.
So back to the issue of sacrifices; there is one more aspect that we need to address, and that is the issue of sacrifices as symbols or pointers to the coming sacrifice of Christ. The temple sacrifices were imperfect in that they were performed by sinful humans and they were but a shadow of the perfect sacrifice that would come in Jesus Christ. Yet, at the same time, all the blood that flowed on the ancient altars was meant to make us come to terms with the weight and costliness of sins. Those ancient sacrifices had to be performed over and over; when the perfect sacrifice came in the person of Jesus Christ, it was performed once and for all time with no need of a repetition.
And herein lies our answer—God took pleasure in the sacrifice when it was offered by one who was offering it up in faith and genuine repentance. At the same time, many people confuse the symbol with the reality. The bloody sacrifices were symbolic both of the rent heart of the individual and of the greater sacrifice of Christ—in and of themselves, they had no value. Many people felt that just as long as they offered the right sacrifice, they would be redeemed—it is these sacrifices that God detests—sacrifices offered as ritual and not in faith and repentance.
Loved ones, this applies directly to us today. Though we are not making altar sacrifices any more, we are claiming to trust in the perfect sacrifice of Christ. Yet, if this trust is not accompanied by faith and a heart broken by sin, it will avail nothing. True repentance accompanies true faith, and without true faith, there is no salvation. Beloved, take this to heart, and come to our Lord in faith, offering to Christ a heart that has been made supple by the work of the Holy Spirit.
O Joy that seekest me through pain,
I cannot close my heart to thee;
I trace the rainbow through the rain,
And feel the promise is not vain
That morn shall tearless be.
-George Matheson
Teaching Rebels God’s Ways: Psalm 51 (part 14)
“I will teach rebels your ways,
and sinners will return to you.”
(Psalm 51:15 {Psalm 51:13 in English Bibles})
What then should be the outward response of the believer to the forgiveness of God? While praise is usually the first thing that comes to mind—and it is an essential response, and part of David’s psalm—there is another response that is oftentimes missed. That response is to begin to work to teach others of the ways of God. And notice, this is not just telling others how God has blessed you, but it is teaching them God’s ways. That means deliberate application of God’s holy law as a teaching tool to guide others in the ways of holiness.
Yet, there is a catch—how is it that you can teach others to live a holy life if you are not modeling it yourself? How is it that you can model it if you do not study the scriptures and diligently apply them to yourself? Beloved, be well aware that God is a forgiving God, but never forget that in repentance, our God expects us to turn from our sinful ways and walk a path that glorifies him in every way. And then, in walking on that pathway, teach others the ways of God—by word and deed.
Friends, spend some time thinking about what it means to be genuine in your testimony before the world. What do unbelievers believe about God as a result of getting to know you? What would your co-workers or your neighbors say about the way you live out your faith in all aspects of your life? What would your spouse or children say? Do your actions match the words that you speak? Dear loved ones, so often in our lives there is not parity between our words and our actions, yet Christ needs to be the reason and the motivation behind everything we do. It is our faith in Jesus Christ as our Lord and Savior that defines who we are, down to the very fibers of our innermost being, and it is this relationship that must define all our actions, and our actions need to be visible enough to point others to Christ.
One last note on sin and transgression: it is rebellion against God. Do not downplay sin in your life or in the life of those around you. Don’t simply say, “well, it was just a little lie” or “everyone else does it.” When you justify sin like this, what you are really communicating is that God is as capricious as you and I are, and were he capricious, he could not be holy. God cannot condemn one sin as rebellion and pass over other sins as if they were not, that is the behavior of sinful men and not of a holy and righteous God. Sin is sin and it must be condemned and punished, and loved ones, if you are a born again believer in Jesus Christ, he bore that punishment for you. When you say that your sins are not so bad, you are also saying that Christ’s sacrifice and death is not so important, and oh, loved ones, what a wretched statement that is. Such a statement can only come from the pits of hell and the children of the evil one. Do not let your actions make you smell of the sulfur of the Lake of Fire. Live for Christ and His holiness and proclaim his righteousness and grace in all that you do. Let your witness guide others in the paths of righteousness for Jesus’ name’s sake—Amen!
Forgiveness is Sacrificial
“And he shall cause all its fat to go up in a smoke offering upon the altar as the fat of the sacrifice of the peace offering, and so the priest shall make atonement for him from his sin, and he will be forgiven.”
(Leviticus 4:26)
“If then the blood of male goats and bulls and ashes of a heifer sprinkled over the ones who are defiled sanctifies the flesh for purification, how much more the blood of Christ, which through the eternal Spirit, offered himself blameless to God, will cleanse our conscience from the dead for serving the living God?”
(Hebrews 9:13-14)
Forgiveness does not come easily, but comes at a great cost. Even unintentional or accidental sins (which the passage from Leviticus is dealing with) are not dismissed without cost. And though the one who is asking the forgiveness may have to pay a cost, ultimately it is the one doing the forgiving that pays the greatest cost. It is dangerous to forgive someone because when you do that, you open yourself up and make yourself vulnerable to being hurt again. Yet, God paid the ultimate cost to offer you and I forgiveness—he sent his son to die on the cross to pay the blood penalty for our sins.
What wondrous love is this, O my soul, O my soul,
What wondrous love is this, O my soul!
What wondrous love is this that caused the Lord of bliss
To bear the dreadful curse for my soul, for my soul,
To bear the dreadful curse for my soul!
This sacrificial nature of forgiveness is not something that our culture values. People usually end up on one of two extremes. The one who has offended usually wants to take no responsibility for their offense, wanting a “get out of jail free pass” as part of your forgiveness. In contrast, the one who has been harmed usually wants the person to pay, and pay, and pay, whether that be in a huge monetary settlement or by laying a burden of guilt upon the other party. This is not the model that God sets for us. While we were still rebelling in sin, he sent his son to live and to die on a cross to bring atonement. He has promised us that if we repent of our sins, he will forgive us, the price of the sin being already paid by the blood of Christ.
To God and to the Lamb, I will sing, I will sing,
To God and to the Lamb, I will sing;
To God and to the Lamb, who is the great I AM,
While millions join the theme, I will sing, I will sing,
While millions join the theme, I will sing!
If our Lord, full of holiness and grace, would choose to sacrifice himself to bring us forgiveness, should we not also model this in our lives? One of the greatest ways that we can demonstrate God’s love and forgiveness is by forgiving others with the same sacrificial willingness that our Lord demonstrated to us. Friends, this life is short and passing away. Though the hurts and injuries caused by others my seem insurmountable now, in the scope of eternity, they are insignificant and will pass away with this life. What better way can you bless someone than by sharing the gospel of Jesus Christ with them through your forgiveness—as much as that forgiveness might cost you to give.
And when from death I’m free, I’ll sing on, I’ll sing on,
And when from death I’m free, I’ll sing on;
And when from death I’m free, I’ll sing and joyful be,
And through eternity I’ll sing on, I’ll sing on,
And through eternity I’ll sing on!
The Preacher's Study 