Greetings,
I recently sent out two emails. I sent the first one out by accident to you. Please ignore or delete it. Sorry for the inconvenience.
Raul Diaz
| RR |
Weekly review of the Lesson by Raul Diaz.
Friday, November 6, 2020
A Lesson Learned from A Foreigner
A Lesson Learned from A Foreigner
In Matthew 15:21 - 28, Matthew tells the story of a Syro-Phoenician woman who pleads to Jesus for a miracle. The story reads as follows,
Matthew 15:21 Then Jesus went thence, and departed into the coasts of Tyre and Sidon.
Matthew 15:22 And, behold, a woman of Canaan came out of the same coasts, and cried unto him, saying, Have mercy on me, O Lord, thou son of David; my daughter is grievously vexed with a devil.
Matthew 15:23 But he answered her not a word. And his disciples came and besought him, saying, Send her away; for she crieth after us.
Matthew 15:24 But he answered and said, I am not sent but unto the lost sheep of the house of Israel.
Matthew 15:25 Then came she and worshipped him, saying, Lord, help me.
Matthew 15:26 But he answered and said, It is not meet to take the children's bread, and to cast it to dogs.
Matthew 15:27 And she said, Truth, Lord: yet the dogs eat of the crumbs which fall from their masters' table.
Matthew 15:28 Then Jesus answered and said unto her, O woman, great is thy faith: be it unto thee even as thou wilt. And her daughter was made whole from that very hour.
When we look at this account closely, this is what we see. Jesus' initial silent treatment of this Canaanite woman was intentional. It was not to mistreat the woman but to teach the disciples and us a few lessons. It seemed the disciple's response was one of disdain. It was pretty much like "get rid of her." After the disciples speak out to Christ, Jesus speaks to the woman. His answer to the woman can seem very rude. However, it was in line with His intention of teaching the lesson to His disciples. What things did this event teach us all?
1. Jesus' love crossed gender lines. The disciples needed to learn that God did not see females as inferior to males. God created them, and in Jesus, God was redeeming them also. He listened to the woman and answered her prayer.
Galatians 3:28 There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye is all one in Christ Jesus.
2. Jesus' love crossed ethnic/racial/national lines. Again, the disciples needed to learn that God does not favor one group over the other. If the disciples were to go out to the world with the gospel, they had to leave their bigotry, nationalism, prejudices, and discriminative attitudes behind. Only Jesus can do this. Tolerating is not enough; you must love (agape) others.
Romans 1:16 For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to everyone that believeth; to the Jew first, and also to the Greek.
Colossians 3:10 And have put on the new man, which is renewed in knowledge after the image of him that created him:
Colossians 3:11 Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all.
3. Faith is in anyone who believes regardless of their background.
Romans 10:11 For the scripture saith, Whosoever believeth on him shall not be ashamed.
Romans 10:12 For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him.
Romans 10:13 For whosoever shall call upon the name of the Lord shall be saved.
4. God will test your Faith. It will seem to you that He is ignoring you. He will appear to pay no heed to your petition. However, those who have faith will keep asking until God replies. That is what Paul did about his infirmity.
2 Corinthians 12:8 For this thing I besought the Lord thrice, that it might depart from me.
2 Corinthians 12:9 And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me.
5. The Canaanite woman admitted submitting herself to Christ as a puppy to its Master. Dogs have two distinct qualities about them that most owners like. They are loyal to and dependent on their Master. Are we loyal to God and dependent on Him? Puppies follow their Master everywhere, as sheep follow their shepherd.
John 10:3 To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out.
John 10:4 And when he putteth forth his own sheep, he goeth before them, and the sheep follow him: for they know his voice.
John 10:27 My sheep hear my voice, and I know them, and they follow me:
This passage perhaps gives us the perfect image of discipleship. A disciple is a puppy sitting at his Master's feet and feeding off the crumbs that fall from the Master's table.
| RR |
1888 Message Study : More Lessons From The Master Teacher
"MORE LESSONS FROM THE MASTER TEACHER"
The lesson this week draws from many disparate texts and passages and so I chose to focus on Monday's lesson which uses Genesis 3:1-11 and Romans 5:11-19. Before we look at these texts, the concept of Jesus as Master Teacher should be explored. We began the quarter with the title Education in the Garden of Eden. In my vivid imagination, God, in the garden of Eden, was conducting a masterclass and Adam and Eve were His master students. Wikipedia gives this definition of a masterclass: "A master class is a class given to students of a particular discipline by an expert of that discipline—usually music, but also painting, drama, any of the arts, or on any other occasion where skills are being developed." I have friends that went to Juilliard School of Music for violin and they were always moved by the fact that they were in Master Class with the best Violinists in the world as their teachers. Adam and Eve were in a Master Class with the greatest of all Master Teachers, the Creator Himself. Think of that for a long while. They were taught by the Creator Himself.
This brings us to Monday's lesson. We will start with Romans 5:12 "12Therefore, just as through one man sin entered the world, and death through sin, and thus death spread to all men, because all sinned—" You have heard the phrase "familiarity breeds contempt." Often when we read this text, we read it devoid of any feeling, except, perhaps jubilation. But I want us to connect this verse (and the rest of Romans 5, which we will read momentarily) with what led to this passage in Romans 5 in the first place, Genesis 3.
In Genesis 3, the Master Teacher has lost control of the classroom. Rebellion erupts in the classroom because one of the students rebelled and chose to believe, what appeared to her to be, a better master teacher. We have this account in Genesis 3: 8-13 following their sin, "8And they heard the sound of the Lord God walking in the garden in the cool of the day, and Adam and his wife hid themselves from the presence of the Lord God among the trees of the garden. 9Then the Lord God called to Adam and said to him, "Where are you?" 10So he said, "I heard Your voice in the garden, and I was afraid because I was naked; and I hid myself." 11And He said, "Who told you that you were naked? Have you eaten from the tree of which I commanded you that you should not eat?" 12Then the man said, "The woman whom You gave to be with me, she gave me of the tree, and I ate." 13And the Lord God said to the woman, "What is this you have done?" Here is the first lesson from the Master teacher. Ask probing questions. We usually focus on only one question, "Where are you?" But Jesus asks four probing questions which on the surface may seem to have rather obvious and simple answers. The four questions are "Where are you?", "Who told you that you were naked?, "Have you eaten from the tree of which I commanded you that you should not eat?", and "What is this you have done?"
Before we look at the questions, I want us, as the master students now, to go to Genesis 3:24, "So He drove out the man; and He placed cherubim at the east of the garden of Eden, and a flaming sword which turned every way, to guard the way to the tree of life." Think of it, God has to walk that long way back to the garden all by Himself because the man He created just a short while before, who He formed with His own hands, rejected Him and rebelled. No. This was no surprise to Him. At the dawn of creation, He made a plan to take care of rebellion should it arise. Revelation 13:8 tells us that He was the Lamb slain from the Foundation of the world. This is the second of the attributes of a great Master Teacher. He leads by self-sacrifice, self-forgetfulness, and demonstration. So, what is going through the Master teacher's mind? I can only surmise the answer based on the questions He asked them. Here is my take. "Do you realize the gravity of what you have done?" Do you realize the implications of your actions on yourselves, the rest of humanity, the onlooking universe and Heaven itself including, US, in whose image you were made?" These are all inherent in all of the questions, most obviously in the first and last questions. I am drawn to another account of creation in which Jesus tells His own testimony. It is found in Proverbs 8. We will only look at verses 30 and 31: "30Then I was beside Him as a master craftsman; And I was daily His delight, Rejoicing always before Him, 31Rejoicing in His inhabited world, And My delight was with the sons of men. I want to suggest that God, as He was walking back to the garden alone, His thoughts went back to the counsel of peace that was "between Them Both" and He remembered that though He and the Son enjoyed and delighted in each other's company, Their delight was also with the sons of men." Enter Romans 5.
Romans 5 is actually intimately related to Romans 3 as chapter four is parenthetical. The lesson references only verses 11-19. But we need to begin in verse 1 and I will be using the Young's Literal Translation (YLT) and the KJV. "Having been declared righteous, then, by faith, we have peace toward God through our Lord Jesus Christ." This text is crucial to appreciation of Romans 5 because the immediate context is Romans 3 where the faith of Jesus is introduced as the way forward. Romans 3:22-24 says "22and the righteousness of God [is] through the faith of Jesus Christ to all, and upon all those believing, -- for there is no difference, 23for all did sin, and are come short of the glory of God -- 24being declared righteous freely by His grace through the redemption that [is] in Christ Jesus," (YLT). Our being declared righteous as it says here in YLT is predicated on the "faith of Jesus", the faith of the Master Teacher. The faith of Jesus is why Romans 5:12-19 is such an awe-inspiring passage. It says, "12Therefore, just as through one man sin entered the world, and death through sin, and thus death spread to all men, because all sinned— 13(For until the law sin was in the world, but sin is not imputed when there is no law. 14Nevertheless death reigned from Adam to Moses, even over those who had not sinned according to the likeness of the transgression of Adam, who is a type of Him who was to come. 15But the free gift is not like the offense. For if by the one man's offense many died, much more the grace of God and the gift by the grace of the one Man, Jesus Christ, abounded to many. 16And the gift is not like that which came through the one who sinned. For the judgment which came from one offense resulted in condemnation, but the free gift which came from many offenses resulted in justification. 17For if by the one man's offense death reigned through the one, much more those who receive abundance of grace and of the gift of righteousness will reign in life through the One, Jesus Christ.) 18 Therefore, as through one man's offense judgment came to all men, resulting in condemnation, even so through one Man's righteous act the free gift came to all men, resulting in justification of life. 19For as by one man's disobedience many were made sinners, so also by one Man's obedience many will be made righteous." KJV. The YLT says "declared righteous instead of justification. This passage is truly amazing news. Amazing grace, how sweet the sound.
So, let us look at what it took for the Master Teacher to bring us this ability to be declared righteous, fit to sit in the master class. We have a hint in Romans 5:6-8: "6For when we were yet without strength, in due time Christ died for the ungodly. 7For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die. 8But God commendeth His love toward us, in that, while we were yet sinners, Christ died for us." Christ died for us, the ungodly, while we were yet sinners and demonstrated His love to us while we were yet sinners.
What was on the Master Teacher's mind as He walked back to the garden of Eden alone? The cross certainly loomed large. It was now reality. How will He survive it? How will He make it? He had to bring about the reconciliation Paul talks about. But talk is easy. The faith of Jesus. What exactly is that? Many ideas are tossed around. I will use two sources, Ellen White and the book The Faith of Jesus Christ: The Narrative Substructure of Galatians 3:1-4, 11 by RB Hays, In his book, he makes the case that Paul's writings in both Galatians 3:1-4, 11 and in much of Romans is not so much a theological discourse of how we are saved. Rather it is the story of Jesus the Messiah and at the heart of that story is the faith of Jesus which Hays maintains is metonymy (shorthand word picture) for the cross event which begins in the garden of Gethsemane. God gave Him a mandate before time began and it was His faith that enabled Him to be successful in fulfilling His mandate. Hays says this, "The faithfulness of Jesus Christ refers first of all to His gracious, self-sacrificial death on the cross. The cross is the dramatic climax of the Jesus-story, and Paul uses the expression "faith of Jesus Christ" to suggest that focal moment of the narrative."
Ellen White makes similar statements: "The faith of Jesus. It is talked of, but not understood. What constitutes the faith of Jesus, that belongs to the third angel's message? Jesus becoming our sin-bearer that He might become our sin-pardoning Saviour. He was treated as we deserve to be treated. He came to our world and took our sins that we might take His righteousness. And faith in the ability of Christ to save us amply and fully and entirely is the faith of Jesus." {3SM 172.3}
She further puts this in the context of the cross. "Amid the awful darkness, apparently forsaken of God, Christ had drained the last dregs in the cup of human woe. In those dreadful hours He had relied upon the evidence of His Father's acceptance heretofore given Him. He was acquainted with the character of His Father; He understood His justice, His mercy, and His great love. By faith He rested in Him Whom it had ever been His joy to obey. And as in submission He committed Himself to God, the sense of the loss of His Father's favor was withdrawn. By faith, Christ was victor." {DA 756.3}
Master class, our Master Teacher has redeemed us with the precious blood of Jesus as Peter said. The class topic is "A New Thing. My Image Recreated In You." I pray we will all sit in that master class and respond to our faithful Master Teacher. It is His faith that made it possible for us to be in that class.
Blessings,
Andi Hunsaker
https://www.1888msc.org/resources/ssi/2020-q4/more-lessons-from-the-master-teacher
Friday, October 30, 2020
Stewards of Reconciliation
| R |
Stewards of Reconciliation
The year 2003 saw the release of a film about South-Africa entitled, "In my Country." Based on an autobiographical book written by journalist Antjie Krogg entitled "Country of My Skull," the film fleshes out the White South-Afrikaner author's personal experience with the vestiges of Apartheid. Accordingly, the film depicts the author as a journalist assigned to report on cases brought before the "Truth and Reconciliation Commission," or TRC, established by the government. The film tells the story of the journalist's struggle with her White South-Afrikaner family as she provides news coverage of the controversial commission and an African-American journalist who struggles with his anger skepticism regarding this new form of justice. While somebody documented the TRC's proceedings in newspapers worldwide, not many outside of Africa followed the trials. The commission's principal method for bringing about peace and harmony between Black and White South-Africans was reconciliation. Hearing each case before a room full of Black South-Africans and reporters, the commission asked each Black South-African to sit in front of the room facing the panel with a counselor by his or her side and describe how the victimization took place. As the victim spoke, the audience listened intently but did not cry, although they groaned audibly. Occasionally the victim cried out in pain as the offending police officer or guard recounted his story of torture and death. You see, to receive amnesty, the guilty White South-Afrikaner officer must tell the absolute truth. He must describe how they committed the act of torture, abuse, or murder. Furthermore, the TRC expected that the perpetrator disclosed all participants involved in the crime, and to name the authority figures ordered the work done. If the TRC determined that the crime was not politically motivated, the guilty parties were forced to stand trial for their crimes.
One incredibly moving story which the film highlighted occurred when an eight-year-old boy walked into his parents' bedroom one night. As he entered the room, he witnessed two police officers murder both of his parents while he stood still, speechless. The TRC counselor had to tell the boy's story for him, for he had not spoken since. There he sat, wide-eyed and tear-less as he heard the officer tell his story. The audience - listening with calm and bated breath - awaited the officers' account -- and told it they did (the details are too graphic to recount). At the end of his story, the first officer requested amnesty, as if he felt it was his right - as if he deserved it - because he had now cooperated with the commission. The second officer, however, was clearly of a different mindset. He told of his participation in the crime and added that he was to have shot the boy but could not. "I aimed my gun, but he just stood there calmly looking at me, silent, and I could not." "I disobeyed a direct order in not shooting him, but I just could not." Jumping up from his seat, this police officer said, "at night, I see his face, looking at me -- saying nothing." "I can't sleep, I can't eat." At this admission, the officer approached the area where the boy sat facing him. and said, " I would do anything to take back what I have done -- I'll pay in any way I can -- I'll send him to school and pay his fees, I'll even pay for him to go all the way to college -- I am sorry, so sorry." With that, the officer began to sob, as the audience was silent, waiting. The little eight-year-old boy who had been listening stood up and approached the kneeling officer, and after looking at him for a moment, threw his arms around him, hugging him. The audience and panel, seemingly through their tears, approve. Although the means of forgiveness and amnesty have been provided through the TRC by the government, it is the eight-year-old boy who is the steward of forgiveness and reconciliation that day.
How many of us consider ourselves stewards of reconciliation? Unfortunately, not many of us. The sad truth is that only a few of us would choose to forgive a wrong of such magnitude as experienced by the Black South-African victims. Yes, as Christians, we've professed Christ, but we still but seem to have difficulty forgiving even minute injustices. However, Christ wants us to be His ambassadors or stewards. In 2 Cor. 5: 20, the scripture calls us "ambassadors for Christ" and "ministers of reconciliation" (see verse 18). It seems that, just as Christ has been an ambassador or steward on behalf of the Father to us, He wants us to follow in His footsteps. Let us read what Paul says in 2 Corinthians 5. It reads as follows:
2 Cor. 5:17 Therefore if any man be in Christ, he is a new creature; old things are passed away; behold, all things are become new.
2 Cor. 5:18 And all things are of God, who hath reconciled us to Himself by Jesus Christ, and hath given to us the ministry of reconciliation;
2 Cor. 5:19 To wit, that God was in Christ, reconciling the world unto Himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation.
Friends, although forgiving and reconciling seems impossible to us -- our natures finding it extremely distasteful -- yet "Christ died for us while we were yet sinners" (Rom. 5:8). So, if we are "in Christ," He works in us to will and to do of His good pleasure, and His commands are not grievous (Phil. 2:13, I John 5:3). What is God's command? He commands that we dispense His grace and tell the world that Christ has already reconciled them to Himself at His death on Calvary.
As Christians, one of the first things that we learned is that God created the world, so it all belongs to Him, and that He is the rightful owner. We also learned that since He paid for us back (redeemed us), we are to be His stewards or managers, and this is where the concept of tithe and offering comes in. But, how about thinking about stewardship in a new manner. How about considering ourselves not only as stewards of the material or tangible goods - such as land, money, and talents - that He gives us but as stewards of the fruit of the gospel. What is the fruit of the gospel, you say? It is reconciliation and forgiveness.
God has said as our lesson quotes, "Every good and perfect gift is from above, and comes down from the Father of lights... (James 1:17 NKJV). He offers you and me the work of perhaps a higher order than we've previously thought -- stewardship at a higher level than we've yet known. I don't know about you, but I think the offer is worth the risks. So, how about you, will you take it?
Maria Greaves-Barnes
Raul Diaz
Thursday, October 15, 2020
Jesus Christ: Our Antibiotic
Jesus Christ: Our Antibiotic
The word antibiotic comes from the Greek anti, meaning "in place of" or 'against' and bios meaning 'life.' Antibiotics are also known as antibacterial. They are drugs used to treat infections caused by bacteria. Bacteria cause such illnesses as tuberculosis, salmonella, syphilis, and some forms of meningitis. Before bacteria can multiply and cause symptoms, our immune system can usually destroy them. We have special white blood cells that attack harmful bacteria. Even if symptoms do occur, our immune system can usually cope and fight off the infection. However, there are occasions when it is all too much, and our bodies need some help - from antibiotics.
The first antibiotic was penicillin. Since penicillin, scientists have developed other antibiotics. Today, there are several different types of modern antibiotics to treat various infections, and they are only available with a doctor's prescription in industrialized countries.
Although there are many different types of antibiotics, they all work in one of two ways: A bactericidal antibiotic kills the bacteria. Penicillin is bactericidal. A bactericidal interferes with the growth of the bacteria; a bacteriostatic stops bacterium from multiplying.
So, antibiotics target not only microorganisms such as bacteria but also fungi and parasites. However, they are not effective against viruses. With the overuse or misuse of antibiotics, there is a chance of the bacteria becoming resistant - the antibiotic becomes less effective against that bacterium type.
Usually, the patient takes the Antibiotics by mouth (orally); Injection or applied directly to the affected part of the body are alternative methods. Most antibiotics start having an effect on an infection within a few hours. It is important to remember to complete the whole course of the medication to prevent the disease from coming back. If you do not, there is a higher chance the bacteria may become resistant to future treatments.
If Sin were a bacterial infection, then Jesus would be an antibiotic of sorts (Jesus is not against life). Why antibiotic and not a vaccine? First, vaccines are preventive, antibiotic remedial. We are already sick with Sin (Romans 3:10 – 12; 5:12). We need a remedy. Second, vaccines are typically a dead or weakened specimen of the same creature, making you sick. We inject vaccines to make us immune to the disease, which is a different way of saying they are to boost our immune system to fight the disease, should we be infected. Again, we are already infected, and God intends to kill the Sin in us. God does not inject weak Sin in us to make us stronger.
Jesus is both bactericidal and bacteriostatic. He stops Sin from reproducing and also kills it. When Jesus dwells in us, He changes the way we think. He transforms us by the renewal of our minds (Romans 12:2). He writes the Law in our hearts (Jeremiah 31:33), thus getting rid of Sin's self-centeredness. This is what He wanted to do with the Israelites. But they refused (Exodus 19 and 20). So, God gave them the Law, not as a way to heal them, but to diagnose their illness (Exodus 20; Galatians 3:19). The Law was akin to a list of symptoms. When any of these symptoms are present, you need Jesus your antibiotic to kill the bacteria of Sin or making sure it does not keep reproducing. It is then that either the symptoms will go away or will not bother you. But the Israelites thought that getting rid of the symptoms meant they were Ok. However, the bacteria were still alive in them, creating havoc inside.
The antibiotic is free to us (given by grace); we take it by faith. We must take it for as long as we live in this world of Sin. Because as long as we are here, Sin always finds a way to resurface unless we take Christ. The date when Christ returns (Galatians 3:23, 25; 1 Corinthians 15:52 - 54), the Holy Spirit will complete the treatment. Until then, we will need that diagnosis list – The Law – so it will let us know when we have a symptom (Galatians 3:23 -25).
Jesus is better than an antibiotic. There is something cool about this Jesus antibiotic that the literal antibiotic does not have. Jesus, as an antibiotic, not only kills the bacteria of Sin but also gives life to the Host of the bacteria. We read in 1 John 5:11-13
1 John 5: 11 And this is the record: that God hath given to us eternal life, and this life is in His Son.
1 John 5: 12 He that hath the Son hath life, and he that hath not the Son hath not life.
1 John 5: 13 These things I have written unto you that believe in the name of the Son of God, that ye may know that ye have eternal life and that ye may believe in the name of the Son of God.
Since eternal life is in Jesus, when He dwells in us, we have eternal life. So, Jesus not only eradicates Sin, but He also gives us life. Praise the Lord!
| RR |
Friday, October 2, 2020
The Fear of the Lord
This commentary was previously published.
"The Call of Wisdom"
The lesson's title (a previous one) refers to verses 20 through 24 of Proverbs 1. Let us read it,
Prov 1:20 Wisdom crieth without; she uttereth her voice in the streets:
Prov 1:21 She crieth in the chief place of concourse, in the openings of the gates: in the city she uttereth her words, saying,
Prov 1:22 How long, ye simple ones, will ye love simplicity? and the scorners delight in their scorning, and fools hate knowledge?
Prov 1:23 Turn you at my reproof: behold, I will pour out my spirit unto you, I will make known my words unto you.
Prov 1:24 Because I have called, and ye refused; I have stretched out my hand, and no man regarded;
Notice that wisdom in this passage is personified. Who could wisdom be? Verse 23 gives us a clue: "I will pour out my spirit unto you…" This sounds like what the Lord tells Joel in chapter 2. Let us read it,
Joel 2:28-29King James Version (KJV)
28 And it shall come to pass afterward, that I will pour out my spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions:
29 And also upon the servants and upon the handmaids in those days will I pour out my spirit.
Peter says that this verse was fulfilled at Pentecost. We expect this prophecy to be fulfilled again in a greater measure in the last days. Those who receive the "latter rain" will be rebuked, heed the rebuke, and love the rebuker - unlike the foolish, who refuse the rebuke and hate the rebuker (Proverbs 13: 1, 15: 12). God will pour His Spirit upon them. It is a clear reference to Laodicea, who the Lord rebukes about their condition, and some respond, and let Christ in them (Revelation 3: 15 - 22). Can wisdom be a person? Christ is the wisdom of God (1 Corinthians 1: 30). It is Christ who cries out, "come unto me all ye who tore burdened and heavy laden, … I will give you rest" (Matthew 11: 28 - 30). So, if Christ wants us close to Him, the fear of the Lord cannot be us being so afraid of Him that, like Adam, we run away from Him (Genesis 3: 9). Or even like the people at Sinai, who refuse to come close to God. The following quote is a note from the translators of the NET version of the Bible. I think it is enlightening. Let us read it,
"1 in Heb "fear of the Lord." The expression יְהוָה יִרְאַת (yir' at yÿhvah, "fear of Yahweh") is a genitive-female construct in which יְהוָה ("the Lord") functions as an objective genitive: He is the object of fear. The term יָרַא (yara') is the common word for fear in the OT and has a basic three-fold range of meanings: (1) "dread; terror" (Deut 1:29; Jonah 1:10), (2) "to stand in awe" (1 Kgs 3:28), (3) "to revere; to respect" (Lev 19:3). With the Lord as the object, it captures the polar opposites of shrinking back in fear and drawing close in awe and adoration. Both categories of meaning appear in Exod 20:20 (where the Lord descended upon Sinai amidst geophysical convulsions); Moses encouraged the Israelites to not be afraid of God arbitrarily striking them dead for no reason ("Do not fear!") but informed the people that the Lord revealed himself in such a terrifying manner to scare them from sinning ("God has come only to test you and to put the fear of him in you so that you do not sin"). The fear of the Lord is expressed in reverential submission to his will – the characteristic of true worship. The fear of the Lord is the foundation for wisdom (9:10) and the discipline leading to wisdom (15:33). It is expressed in hatred of evil (8:13) and avoidance of sin (16:6), and so results in prolonged life (10:27; 19:23)."
There are two kinds of fear: one that makes you run to God, and the other that makes you run away from God. He engages us and we respond with fear: run to Him or away from Him. Christ wants us to run to Him. One of my favorite authors had this to say about the fear of the Lord,
"The fear of the Lord is to hate evil." Prov. viii. 13. It is not to be afraid of Him and shun His presence, but to hate and shun that which is unlike Him. The love of God is that we keep His commandments. And as hating evil is identical with keeping His commandments, so the fear and the love of God are similar. God wants all men to love Him, and "there is no fear in love." E.J.W., The Present Truth [British] April 4, 1895.
If Christ stands at the door knocking, will you let Him in if you are afraid of Him? If you believe that He is loving, merciful, compassionate, etc., will you not let Him in? It reminds of me of the beautiful words of the hymn,
The Savior is waiting to enter your heart,
Why don't you let Him come in?
There's nothing in this world to keep you apart,
What is your answer to Him?
Time after time He has waited before,
And now He is waiting again
To see if you're willing to open the door:
O how He wants to come in.
O, will you not let Him come in?
| RR |
Thursday, September 24, 2020
Spiritual Metamorphosis
Spiritual Metamorphosis
Do you like butterflies? They are beautiful. However, I bet if you answered yes to the previous question, you would respond, "no," to the next question, who likes caterpillars? No one would believe that such a beautiful insect could come from that ugly looking leaf eater. But, upon carefully observing this insect's life cycle, we realize that the creator formed the larva to enclose itself into a cocoon. There it metamorphoses or is transformed into a butterfly. Thus, the reviled becomes something beautiful.
The word metamorphosis means:
1. A marked change in appearance, character, condition, or function, also known as transformation.
2. A change in the form and often the habits of an animal during normal development after the embryonic stage. Examples of Metamorphosis include converting maggots into adult flies, caterpillars into butterflies, and changing tadpoles into frogs.
Meta is a Greek prefix for beside or after. Morph is a suffix that means form, shape, or structure. In essence, the word metamorphosis points toward the form an object will take after the transformation. The word trans is a prefix that means across, on the other side, or beyond. It can also mean to go through a Change or make a transfer. In the case of the caterpillar, its appearance and function change beyond recognition; how like Christ, when He assumed nature 4,000 years after the fall.
Isaiah 53:2 says, "For He shall grow up before Him as a tender plant, and as a root out of a dry ground: He hath no form nor comeliness; and when we shall see Him, there is no beauty that we should desire Him." When Jesus became a man, it was a significant change for Him, and perhaps for others who had seen Him before the incarnation. Many physical characteristics God has, Jesus no longer had. He was transformed into a human being, small and weak, in comparison to God. He had the same frailties, needs, and weaknesses we have. Accordingly, He covered His divinity with sinful humanity, yet did not sin, and according to Ellen White, "He was afflicted in all the afflictions of humanity." It is this combination of natures that qualifies Christ to be our Saviour.
Furthermore, Ellen White says of Him:
To save fallen humanity, the Son of God took humanity upon Himself, laying aside His kingly crown and royal robe. He became poor that we through His poverty might be made rich. One with God, He alone was capable of accomplishing this work, and He consented to an actual union with man. In His sinlessness, He could bear every transgression ... Christ did in reality, unite the offending nature of man with His own sinless nature, because by this act of condescension, He would be enabled to pour out His blood in behalf of the fallen race. (E. G. White Notes, page 29.)
Christ assumed the human nature of sinful man. Sin can be defined as self-love. This human nature, united with His divine nature of selfless love, did not Sin in Word, thought, or action. In Him, the battle was fought, and selfless love won out on the cross. In Himself, He redeemed the corporate life of humanity—what a wonderful Saviour, willing to condescend to the depths of degradation to save fallen human beings.
In Philippians chapter 2, from the NASB we read:
Phil. 2:5 Have this attitude in yourselves which was also in Christ Jesus,
Phil. 2:6 Who, although He existed in the form of God, did not regard equality with God a thing to be grasped,
Phil. 2:7 But emptied Himself, taking the form of a bond-servant, and being made in the likeness of men.
Phil. 2:8 Being found in appearance as a man, He humbled Himself by becoming obedient to the point of death, even death on a cross.
So when Paul says, "Let this mind be in you" or as it is said in the NASB, "let this attitude be in you," He meant that we should we be willing to submit to the authority of God's indwelling Holy Spirit just as Jesus submitted to the Father. As Christ submitted to His Father even unto the death, so should we.
The mind of Christ or the attitude of Christ was that of self-denying love. Self-denying love is the principle that reigns in God's kingdom. This form of love (agape) is the only true love. With this love alone, man would be willing to lay down his or her life for another. It is the desire of the Father for us to have the mind of Christ, and He is more than willing to give it to us. Will we accept it?
| RR |
Friday, September 11, 2020
Living on the Altar
Living on the Altar
In Romans 12:1, Paul invites us to become living sacrifices. Let us
read the text,
"I beseech you therefore, brethren, by the mercies of God, that ye
present your bodies a living sacrifice, holy, acceptable unto God,
which is your reasonable service."
Most animal sacrifices take place on an altar, and are too dreadful to
consider even occasionally, let alone on a daily basis. However, as
gruesome as an animal sacrifice may seem, we modern readers need to
become familiar with the Old Testament sacrificial system, as it
accurately symbolizes various aspects of Christ's death on our behalf.
The Greek word for 'sacrifice' or 'victim' is thusia: which is the
noun form. The verb form is thuo, which means to kill by fire or
immolate, slay or slaughter. In addition, the word for 'living' in
Greek is zao, it is the root word for zoe, the word used for eternal
life. However, Paul uses another word for life in relation to Sin
which is bios. To become a living sacrifice as Paul suggests, these
opposing ideas must be reconciled in our minds. A cursory reading of
Romans 12:1, 2 can elicit the question, how can we live eternally
while at the same time die daily? God's principle of living as a
sacrifice, is stated in Galatians, and says, "I am crucified with
Christ nevertheless I live; yet not I, but Christ lives in me: and the
life which I now live in the flesh I live by the faith of the Son of
God who loved me, and gave himself for me" (Gal 2:20).
Let us consider what this would mean if someone were the literal
sacrifice. Once on the altar, we'd hope they would stay there until
self was consumed. But unfortunately, we have all seen self rise in
those who we thought were beyond that level of selfishness, such as
when Moses struck the rock twice, or when King David took Bathsheba or
how about when Martha had anxious care and reported her sister Mary to
Jesus. Since we are to die to self daily, when we resist, others are
negatively impacted, as is obvious from our previous examples. This
reminds me of the warning Jesus gave regarding the choice to be
sacrificed, "If your hand or foot causes you to sin, cut it off and
cast it from you. It is better for you to enter into life lame or
maimed, rather than having two hands or two feet, to be cast into the
everlasting fire" (Matt. 18:8, NKJV). In other words, if self rises
through the members of your body cut them off and discard them. Jesus
was not, of course, recommending amputation, but was using imagery to
emphasize the importance of separation from sin.
Instead of self-amputation, what the Lord requires of us is
willingness to allow Him to remove objectionable selfish traits of
character, much as a surgeon would -- with skill and precision, remove
a diseased organ. Paul calls this our reasonable service.
It is through this continual process of sacrifice that our minds are
renewed, our characters transformed and we have the mind of Christ
(Romans 12:2, Eph 4:23, Phil 2:5:1:6, 1 Cor. 2:16). This renewal gives
evidence of the goodness, perfection, and Love of God, revealing His
acceptable will. All those who have gone before us have endured this
process: the patriarchs, the prophets, Christ's true followers, and
even Christ Himself (Hebrews 11). All have been living sacrifices. Of
Christ it is said," For in that he himself hath suffered being
tempted, he is able to succour them that are tempted" (Hebrews 2:18).
In other words, the very process Christ allows us to be put through,
He endured and is, therefore, our empathetic helper and comforter,
empowering us to persevere as we die daily. Paul states in Hebrew
4:15, "For we have not a high priest which cannot be touched with the
feeling of our infirmities; but was in all points tempted like as we
are, yet without sin."
The suffering Christ, who prevailed by faith, trusting to His Father's
goodness-- gained the victory on our behalf. We who are actively
watching His experience through the scripture may receive the same
victories and may have heart transformation as did those who have gone
before us. Like Isaac, we too can be willing to be placed on the
altar. Ellen White sums this up well. Let us read,
"Greater is He that is in the heart of the faithful, than he that
controls the hearts of unbelievers. Complain not bitterly of the trial
which comes upon you, but let your eyes be directed to Christ, who has
clothed His divinity with humanity, in order that we may understand
how great His interest in us is, since He has identified Himself with
suffering humanity. He tasted the cup of human sorrow, He was
afflicted in all our afflictions, He was made perfect through
suffering, tempted in all points like as humanity is tempted, in order
that He might succor those who are in temptation" (YRP 131).
The Lord is wooing, and convincing us to allow Him to change us and
thus our ways from the inside out. Unfortunately, not all answer the
call. And out of those who do, many, once on the altar grow weary and
discouraged by the length of the process. Gradually they free
themselves from that which they consider as unnecessary suffering.
But, it is not really the suffering that makes them leave: it is
instead their distrust of Christ and unwillingness to be led by the
Holy Spirit; it is unbelief. They are convinced of their need, but are
unconverted. In the history of the Israelites, it can be seen that
those who left the altar, left because they did not believe (Hebrews
3:19). They did not receive the Truth in the love of it, by faith.
Instead they had a selfish kind of love -- pretending not to see the
truth. In contrast, the Gentiles, who heard the word in faith, were
gladly sacrificed on the altar and remained there until the work was
complete. Paul warns us to be careful less we remove ourselves from
the altar as did the Jews. Let us read the warning in Hebrews 3:12,
"Take heed, brethren, lest there be in any of you an evil heart of
unbelief, in departing from the living God."
The question to us is, will we trust Jesus enough to remain on the
altar? When the sacrifice of an animal took place, it was bound so
that it would not flee. It had no choice in the matter. Contrast this
with the willingness of our forefather Isaac, who allowed himself to
be bound to the altar, and of Jesus Himself who was nailed to His
cross. In light of this, will we allow the Lord to will in us to will
and to do of His good pleasure?
Raul Diaz
In Romans 12:1, Paul invites us to become living sacrifices. Let us
read the text,
"I beseech you therefore, brethren, by the mercies of God, that ye
present your bodies a living sacrifice, holy, acceptable unto God,
which is your reasonable service."
Most animal sacrifices take place on an altar, and are too dreadful to
consider even occasionally, let alone on a daily basis. However, as
gruesome as an animal sacrifice may seem, we modern readers need to
become familiar with the Old Testament sacrificial system, as it
accurately symbolizes various aspects of Christ's death on our behalf.
The Greek word for 'sacrifice' or 'victim' is thusia: which is the
noun form. The verb form is thuo, which means to kill by fire or
immolate, slay or slaughter. In addition, the word for 'living' in
Greek is zao, it is the root word for zoe, the word used for eternal
life. However, Paul uses another word for life in relation to Sin
which is bios. To become a living sacrifice as Paul suggests, these
opposing ideas must be reconciled in our minds. A cursory reading of
Romans 12:1, 2 can elicit the question, how can we live eternally
while at the same time die daily? God's principle of living as a
sacrifice, is stated in Galatians, and says, "I am crucified with
Christ nevertheless I live; yet not I, but Christ lives in me: and the
life which I now live in the flesh I live by the faith of the Son of
God who loved me, and gave himself for me" (Gal 2:20).
Let us consider what this would mean if someone were the literal
sacrifice. Once on the altar, we'd hope they would stay there until
self was consumed. But unfortunately, we have all seen self rise in
those who we thought were beyond that level of selfishness, such as
when Moses struck the rock twice, or when King David took Bathsheba or
how about when Martha had anxious care and reported her sister Mary to
Jesus. Since we are to die to self daily, when we resist, others are
negatively impacted, as is obvious from our previous examples. This
reminds me of the warning Jesus gave regarding the choice to be
sacrificed, "If your hand or foot causes you to sin, cut it off and
cast it from you. It is better for you to enter into life lame or
maimed, rather than having two hands or two feet, to be cast into the
everlasting fire" (Matt. 18:8, NKJV). In other words, if self rises
through the members of your body cut them off and discard them. Jesus
was not, of course, recommending amputation, but was using imagery to
emphasize the importance of separation from sin.
Instead of self-amputation, what the Lord requires of us is
willingness to allow Him to remove objectionable selfish traits of
character, much as a surgeon would -- with skill and precision, remove
a diseased organ. Paul calls this our reasonable service.
It is through this continual process of sacrifice that our minds are
renewed, our characters transformed and we have the mind of Christ
(Romans 12:2, Eph 4:23, Phil 2:5:1:6, 1 Cor. 2:16). This renewal gives
evidence of the goodness, perfection, and Love of God, revealing His
acceptable will. All those who have gone before us have endured this
process: the patriarchs, the prophets, Christ's true followers, and
even Christ Himself (Hebrews 11). All have been living sacrifices. Of
Christ it is said," For in that he himself hath suffered being
tempted, he is able to succour them that are tempted" (Hebrews 2:18).
In other words, the very process Christ allows us to be put through,
He endured and is, therefore, our empathetic helper and comforter,
empowering us to persevere as we die daily. Paul states in Hebrew
4:15, "For we have not a high priest which cannot be touched with the
feeling of our infirmities; but was in all points tempted like as we
are, yet without sin."
The suffering Christ, who prevailed by faith, trusting to His Father's
goodness-- gained the victory on our behalf. We who are actively
watching His experience through the scripture may receive the same
victories and may have heart transformation as did those who have gone
before us. Like Isaac, we too can be willing to be placed on the
altar. Ellen White sums this up well. Let us read,
"Greater is He that is in the heart of the faithful, than he that
controls the hearts of unbelievers. Complain not bitterly of the trial
which comes upon you, but let your eyes be directed to Christ, who has
clothed His divinity with humanity, in order that we may understand
how great His interest in us is, since He has identified Himself with
suffering humanity. He tasted the cup of human sorrow, He was
afflicted in all our afflictions, He was made perfect through
suffering, tempted in all points like as humanity is tempted, in order
that He might succor those who are in temptation" (YRP 131).
The Lord is wooing, and convincing us to allow Him to change us and
thus our ways from the inside out. Unfortunately, not all answer the
call. And out of those who do, many, once on the altar grow weary and
discouraged by the length of the process. Gradually they free
themselves from that which they consider as unnecessary suffering.
But, it is not really the suffering that makes them leave: it is
instead their distrust of Christ and unwillingness to be led by the
Holy Spirit; it is unbelief. They are convinced of their need, but are
unconverted. In the history of the Israelites, it can be seen that
those who left the altar, left because they did not believe (Hebrews
3:19). They did not receive the Truth in the love of it, by faith.
Instead they had a selfish kind of love -- pretending not to see the
truth. In contrast, the Gentiles, who heard the word in faith, were
gladly sacrificed on the altar and remained there until the work was
complete. Paul warns us to be careful less we remove ourselves from
the altar as did the Jews. Let us read the warning in Hebrews 3:12,
"Take heed, brethren, lest there be in any of you an evil heart of
unbelief, in departing from the living God."
The question to us is, will we trust Jesus enough to remain on the
altar? When the sacrifice of an animal took place, it was bound so
that it would not flee. It had no choice in the matter. Contrast this
with the willingness of our forefather Isaac, who allowed himself to
be bound to the altar, and of Jesus Himself who was nailed to His
cross. In light of this, will we allow the Lord to will in us to will
and to do of His good pleasure?
Raul Diaz
Friday, August 28, 2020
Mary's Act of Love
Mary's Act of Love
When you are a student, you spend a large part of the time taking tests. Once, while, in college, I heard of a seminar on how to take tests better and instantly thought to myself, "Is this not a little late?" In the end, I decided it would not hurt to go, and it was worth it. One thing the seminar clarified for me was the difference between comparing and contrasting an idea. Many essay tests require the test taker to either contrast or compare a particular concept. If you do not know the difference, your answers will be marked wrong. When a test asks to compare, it means to comment on the similarities between ideas and concepts. And when it states to contrast, you are to discuss different ideas or concepts.
The Bible uses both concepts. The New Testament notes that comparatively speaking, all men are sinners in need of grace. However, there is a contrast between those who accept grace and those who do not; many parables address this. Specifically, it is evident in the parable of the forgiven debtor of Luke 7:41-43-
"There was a certain creditor which had two debtors: the one owed five hundred pence, and the other fifty. And when they had nothing to pay, he frankly forgave them both. Tell me therefore, which of them will love him most? Simon answered and said, I suppose that he, to whom he forgave most. And he said unto him, Thou hast rightly judged."
The parable reveals that our response to forgiveness makes evident how we respond to forgiveness. How much forgiveness we perceived we got. The implication is that we believe that the amount of forgiveness God gives us is in direct proportion to the amount of Sin. Furthermore, the love and appreciation demonstrated to God will be in proportion to that perception.
The Lord gave Simon this parable to deal with Simon's response to Mary Magdalene's act of love. Simon was a Pharisee and former Leper. Christ had healed Simon. And because of this, Simon "threw" a party to thank Jesus. Jesus accepted and attended with His disciples, while Mary showed up at the event, uninvited. Bringing with her a very costly alabaster box filled with spikenard ointment, she broke it and poured the ointment onto Jesus' head. With this same ointment, mingled with her tears, she also bathed Jesus' feet, drying them with her hair. This incident was considered scandalous by most of the house guests, and Simon, the host. With disdain and indignation, Simon thought to himself, "This man, if he were a prophet, would have known which woman this is that toucheth him: for she is a sinner" (Luke 7:39). Let's look at verse 40 to read Jesus' response, "… Simon, I have somewhat to say unto thee. And [Simon] saith, Master, say on" (Luke7: 40). The "somewhat" was the parable. Jesus further explained what He meant by it in verses 44 through 47,
"And he turned to the woman, and said unto Simon, Seest thou this woman? I entered into thine house, thou gavest me no water for my feet: but she hath washed my feet with tears, and wiped them with the hairs of her head. Thou gavest me no kiss: but this woman since the time I came in hath not ceased to kiss my feet. My head with oil thou didst not anoint: but this woman hath anointed my feet with ointment. Wherefore I say unto thee, Her sins, which are many, are forgiven; for she loved much: but to whom little is forgiven, the same loveth little."
The lesson to Simon was clear. Simon owed 500 pence, but, he showed appreciation for merely 50 pence. On the other hand, Mary, who owed only 50 pence, showed appreciation for 500 pence. The contrast is clear. While Christ loved and helped both, they did not perceive it the same way. Sadly, the disciples were no better than Simon. Let us read of their reaction to Mary's gift in Matthew 26:8-13,
"But when his disciples saw it, they had indignation, saying, To what purpose is this waste? For this ointment might have been sold for much, and given to the poor. When Jesus understood it, he said unto them, Why trouble ye the woman? for she hath wrought a good work upon me. For ye have the poor always with you; but me ye have not always. For in that she hath poured this ointment on my body, she did it for my burial. Verily I say unto you, Wheresoever this gospel shall be preached in the whole world, there shall also this, that this woman hath done, be told for a memorial of her."
Here we find yet another contrast. The disciples showed less concern for Jesus than Mary. In her concern for Jesus, Mary relieved His suffering. Ellen White elaborates in the following quotes,
"The fragrant gift which Mary had thought to lavish upon the dead body of the Saviour she poured upon His living form. At the burial its sweetness could only have pervaded the tomb; now it gladdened His heart with the assurance of her faith and love… And as He went down into the darkness of His great trial, He carried with Him the memory of that deed, an earnest of the love that would be His from His redeemed ones forever" (Conflict and Courage, p. 306).
"The desire that Mary had to do this service for her Lord was of more value to Christ than all the spikenard and precious ointment in the world, because it expressed her appreciation of the world's Redeemer. It was the love of Christ that constrained her. . . Mary, by the Holy Spirit's power, saw in Jesus One who had come to seek and to save the souls that were ready to perish. Every one of the disciples should have been inspired with a similar devotion" (Christ Triumphant p. 252, paragraph.4).
Although the disciples had privately received teachings regarding Jesus' approaching death, they were uncomfortable with the idea and resisted it, which later left them unprepared. Yet Mary, an uneducated woman, not privy to the disciples' intimate knowledge of Jesus, was informed by the Holy Spirit's promptings and believed. That kind of inspiration she received can only find an entrance in a broken and a contrite heart. Jesus commended Mary. Will He "congratulate" us?
Raul Diaz
When you are a student, you spend a large part of the time taking tests. Once, while, in college, I heard of a seminar on how to take tests better and instantly thought to myself, "Is this not a little late?" In the end, I decided it would not hurt to go, and it was worth it. One thing the seminar clarified for me was the difference between comparing and contrasting an idea. Many essay tests require the test taker to either contrast or compare a particular concept. If you do not know the difference, your answers will be marked wrong. When a test asks to compare, it means to comment on the similarities between ideas and concepts. And when it states to contrast, you are to discuss different ideas or concepts.
The Bible uses both concepts. The New Testament notes that comparatively speaking, all men are sinners in need of grace. However, there is a contrast between those who accept grace and those who do not; many parables address this. Specifically, it is evident in the parable of the forgiven debtor of Luke 7:41-43-
"There was a certain creditor which had two debtors: the one owed five hundred pence, and the other fifty. And when they had nothing to pay, he frankly forgave them both. Tell me therefore, which of them will love him most? Simon answered and said, I suppose that he, to whom he forgave most. And he said unto him, Thou hast rightly judged."
The parable reveals that our response to forgiveness makes evident how we respond to forgiveness. How much forgiveness we perceived we got. The implication is that we believe that the amount of forgiveness God gives us is in direct proportion to the amount of Sin. Furthermore, the love and appreciation demonstrated to God will be in proportion to that perception.
The Lord gave Simon this parable to deal with Simon's response to Mary Magdalene's act of love. Simon was a Pharisee and former Leper. Christ had healed Simon. And because of this, Simon "threw" a party to thank Jesus. Jesus accepted and attended with His disciples, while Mary showed up at the event, uninvited. Bringing with her a very costly alabaster box filled with spikenard ointment, she broke it and poured the ointment onto Jesus' head. With this same ointment, mingled with her tears, she also bathed Jesus' feet, drying them with her hair. This incident was considered scandalous by most of the house guests, and Simon, the host. With disdain and indignation, Simon thought to himself, "This man, if he were a prophet, would have known which woman this is that toucheth him: for she is a sinner" (Luke 7:39). Let's look at verse 40 to read Jesus' response, "… Simon, I have somewhat to say unto thee. And [Simon] saith, Master, say on" (Luke7: 40). The "somewhat" was the parable. Jesus further explained what He meant by it in verses 44 through 47,
"And he turned to the woman, and said unto Simon, Seest thou this woman? I entered into thine house, thou gavest me no water for my feet: but she hath washed my feet with tears, and wiped them with the hairs of her head. Thou gavest me no kiss: but this woman since the time I came in hath not ceased to kiss my feet. My head with oil thou didst not anoint: but this woman hath anointed my feet with ointment. Wherefore I say unto thee, Her sins, which are many, are forgiven; for she loved much: but to whom little is forgiven, the same loveth little."
The lesson to Simon was clear. Simon owed 500 pence, but, he showed appreciation for merely 50 pence. On the other hand, Mary, who owed only 50 pence, showed appreciation for 500 pence. The contrast is clear. While Christ loved and helped both, they did not perceive it the same way. Sadly, the disciples were no better than Simon. Let us read of their reaction to Mary's gift in Matthew 26:8-13,
"But when his disciples saw it, they had indignation, saying, To what purpose is this waste? For this ointment might have been sold for much, and given to the poor. When Jesus understood it, he said unto them, Why trouble ye the woman? for she hath wrought a good work upon me. For ye have the poor always with you; but me ye have not always. For in that she hath poured this ointment on my body, she did it for my burial. Verily I say unto you, Wheresoever this gospel shall be preached in the whole world, there shall also this, that this woman hath done, be told for a memorial of her."
Here we find yet another contrast. The disciples showed less concern for Jesus than Mary. In her concern for Jesus, Mary relieved His suffering. Ellen White elaborates in the following quotes,
"The fragrant gift which Mary had thought to lavish upon the dead body of the Saviour she poured upon His living form. At the burial its sweetness could only have pervaded the tomb; now it gladdened His heart with the assurance of her faith and love… And as He went down into the darkness of His great trial, He carried with Him the memory of that deed, an earnest of the love that would be His from His redeemed ones forever" (Conflict and Courage, p. 306).
"The desire that Mary had to do this service for her Lord was of more value to Christ than all the spikenard and precious ointment in the world, because it expressed her appreciation of the world's Redeemer. It was the love of Christ that constrained her. . . Mary, by the Holy Spirit's power, saw in Jesus One who had come to seek and to save the souls that were ready to perish. Every one of the disciples should have been inspired with a similar devotion" (Christ Triumphant p. 252, paragraph.4).
Although the disciples had privately received teachings regarding Jesus' approaching death, they were uncomfortable with the idea and resisted it, which later left them unprepared. Yet Mary, an uneducated woman, not privy to the disciples' intimate knowledge of Jesus, was informed by the Holy Spirit's promptings and believed. That kind of inspiration she received can only find an entrance in a broken and a contrite heart. Jesus commended Mary. Will He "congratulate" us?
| RR |
Friday, August 21, 2020
Stewards of Service
Stewards of Service
The Bible says that nature speaks of the Glory of God, which is His character. Sister White stresses the importance of this by telling us to study the lessons in nature. She says in Our High Calling, page 253: "Everything about us teaches us from day to day lessons of our Father's love and of His power, and of His laws that govern nature and that lie at the foundation of all government in heaven and in earth." Let's take a tree as an example. A mature tree uses precious earthly resources: it occupies space, utilizes air (Carbon-dioxide we exhale), water, and absorbs sunlight. In turn, we use the oxygen the tree releases, and we take advantage of its shade. Is this a fair exchange? Many trees yield fruit that, when consumed, is not only tasteful to our palate, but it is good for our health. Trees cannot consume fruits, as can we. There are other parts of the tree, which we utilize, such as the leaves and the wood of the tree for papers and numerous other products. It seems that human beings benefit more from trees then the three do from us. So, all the resources that trees use end up being for our benefit. And, it seems that trees do this – that is: serve us – selflessly. Well, wouldn't you say, If trees were stewards, they would manage God's entrusted resources to benefit us, humanity?
Our analogy of the tree is one of stewardship and serving others. When a steward is faithful to God, his service is selfless. But, in our natural sinful state, we are selfish. We think only of ourselves. When we give to others or do for them, it is because we expect the service to be of benefit to us. Often we hope a tangible return, such as money or other favors – tickets, meal, gift certificate, etc. Other times the benefit we derive from serving others is intangible. We want others to see us so that we can gain favor. Frequently, we serve out of feelings of guilt, coercion, or fear. We hope to be relieved from doom. Thus we misuse God's resources for our benefit, even though we claim we are using them to serve others.
A true Christian - at whatever level - is a faithful Steward. Just as a mature tree yields fruit, the Christian will produce fruit (Galatians 5:22-25). The Spirit of God that dwells in him springs forth this fruit because it is God's character. Therefore, service is not out of guilt, coercion, or fear. The true Christian does not expect to gain absolution, freedom, or peace. The service of a true Christian, in whom the Spirit dwells, is motivated by Agape – God's unconditional love – and the driving force is gratitude. A real follower of Christ gives and serves freely, for he has received freely (Matthew 10:8).
Typically we do not equate stewardship with the selfless serving of others. As a steward serves his Master by caring for his assets, he does as the Master wishes. What are the Master's wishes? "…but to do justly, and to love mercy, and to walk humbly with thy God?" (Micah 6:8). Perhaps the following text from Matthew 25 will illustrate what this means:
Matthew 25:31 When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory:
Matthew 25:32 And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats:
Matthew 25:33 And he shall set the sheep on his right hand, but the goats on the left.
Matthew 25:34 Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world:
Matthew 25:35 For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in:
Matthew 25:36 Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me.
Matthew 25:37 Then shall the righteous answer him, saying, Lord, when saw we thee an hungred, and fed thee? or thirsty, and gave thee drink?
Matthew 25:38 When saw we thee a stranger, and took thee in? or naked, and clothed thee?
Matthew 25:39 Or when saw we thee sick, or in prison, and came unto thee?
Matthew 25:40 And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.
Matthew 25:41 Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels:
Matthew 25:42 For I was an hungred, and ye gave me no meat: I was thirsty, and ye gave me no drink:
Matthew 25:43 I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not.
Matthew 25:44 Then shall they also answer him, saying, Lord, when saw we thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee?
Matthew 25:45 Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me.
Matthew 25:46 And these shall go away into everlasting punishment: but the righteous into life eternal.
Faithful stewards are sheep who unknowingly serve their Lord by helping those in need. Unfaithful stewards are the goats who served others but for personal gain. What is the difference between the two? It is Agape – God's unconditional love. The type of love that the Father is, which drove Him to give to all human beings "…His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life." This love made Jesus weep because of the harm Sin had done to His humanity (John 11:35). This love can only be found in us when we permit the Holy Spirit to dwell in us. After all, the Holy Spirit pours this love in us (Romans 5: 5). This love makes us faithful stewards who serve others, as they are needful, as we were serving Christ Himself. Will you let the Spirit work in you "both to will and to work for his good pleasure?" (Philippians 2:13).
Raul Diaz
The Bible says that nature speaks of the Glory of God, which is His character. Sister White stresses the importance of this by telling us to study the lessons in nature. She says in Our High Calling, page 253: "Everything about us teaches us from day to day lessons of our Father's love and of His power, and of His laws that govern nature and that lie at the foundation of all government in heaven and in earth." Let's take a tree as an example. A mature tree uses precious earthly resources: it occupies space, utilizes air (Carbon-dioxide we exhale), water, and absorbs sunlight. In turn, we use the oxygen the tree releases, and we take advantage of its shade. Is this a fair exchange? Many trees yield fruit that, when consumed, is not only tasteful to our palate, but it is good for our health. Trees cannot consume fruits, as can we. There are other parts of the tree, which we utilize, such as the leaves and the wood of the tree for papers and numerous other products. It seems that human beings benefit more from trees then the three do from us. So, all the resources that trees use end up being for our benefit. And, it seems that trees do this – that is: serve us – selflessly. Well, wouldn't you say, If trees were stewards, they would manage God's entrusted resources to benefit us, humanity?
Our analogy of the tree is one of stewardship and serving others. When a steward is faithful to God, his service is selfless. But, in our natural sinful state, we are selfish. We think only of ourselves. When we give to others or do for them, it is because we expect the service to be of benefit to us. Often we hope a tangible return, such as money or other favors – tickets, meal, gift certificate, etc. Other times the benefit we derive from serving others is intangible. We want others to see us so that we can gain favor. Frequently, we serve out of feelings of guilt, coercion, or fear. We hope to be relieved from doom. Thus we misuse God's resources for our benefit, even though we claim we are using them to serve others.
A true Christian - at whatever level - is a faithful Steward. Just as a mature tree yields fruit, the Christian will produce fruit (Galatians 5:22-25). The Spirit of God that dwells in him springs forth this fruit because it is God's character. Therefore, service is not out of guilt, coercion, or fear. The true Christian does not expect to gain absolution, freedom, or peace. The service of a true Christian, in whom the Spirit dwells, is motivated by Agape – God's unconditional love – and the driving force is gratitude. A real follower of Christ gives and serves freely, for he has received freely (Matthew 10:8).
Typically we do not equate stewardship with the selfless serving of others. As a steward serves his Master by caring for his assets, he does as the Master wishes. What are the Master's wishes? "…but to do justly, and to love mercy, and to walk humbly with thy God?" (Micah 6:8). Perhaps the following text from Matthew 25 will illustrate what this means:
Matthew 25:31 When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory:
Matthew 25:32 And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats:
Matthew 25:33 And he shall set the sheep on his right hand, but the goats on the left.
Matthew 25:34 Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world:
Matthew 25:35 For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in:
Matthew 25:36 Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me.
Matthew 25:37 Then shall the righteous answer him, saying, Lord, when saw we thee an hungred, and fed thee? or thirsty, and gave thee drink?
Matthew 25:38 When saw we thee a stranger, and took thee in? or naked, and clothed thee?
Matthew 25:39 Or when saw we thee sick, or in prison, and came unto thee?
Matthew 25:40 And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.
Matthew 25:41 Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels:
Matthew 25:42 For I was an hungred, and ye gave me no meat: I was thirsty, and ye gave me no drink:
Matthew 25:43 I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not.
Matthew 25:44 Then shall they also answer him, saying, Lord, when saw we thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee?
Matthew 25:45 Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me.
Matthew 25:46 And these shall go away into everlasting punishment: but the righteous into life eternal.
Faithful stewards are sheep who unknowingly serve their Lord by helping those in need. Unfaithful stewards are the goats who served others but for personal gain. What is the difference between the two? It is Agape – God's unconditional love. The type of love that the Father is, which drove Him to give to all human beings "…His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life." This love made Jesus weep because of the harm Sin had done to His humanity (John 11:35). This love can only be found in us when we permit the Holy Spirit to dwell in us. After all, the Holy Spirit pours this love in us (Romans 5: 5). This love makes us faithful stewards who serve others, as they are needful, as we were serving Christ Himself. Will you let the Spirit work in you "both to will and to work for his good pleasure?" (Philippians 2:13).
| RR |
Wednesday, August 12, 2020
Creation versus Evolution
Creation versus Evolution
Recently I was listening to a prominent Adventist Speaker talk about the importance of knowing the history of Christianity. He said that we also need to know Christian History in the light of the fulfillment of prophecy. He went to Revelation 11 and identified the beast that comes out of the pit, France, during the French revolution. What was happening then? The French rejected anything that had to do with God in reaction to thousands of years of Catholic oppression. The concept of God that the Roman Catholic had presented through all those years was untenable to the French intellectual elite. How can God be a God of love, justice, and peace, and stand by observing all the suffering, injustice, and violence in the world?
Furthermore, how can God be a God of grace and forgiveness and yet be so cruel to punish sinners for eternity? How can God say He is for the poor, while the wealthy nobility claimed to be favored by Him even when they were abusive and despotic toward their fellow men? The picture of tyrannical and punitive God did not make sense to the French, so they rejected His existence. As we can see, modern atheism is not born out of scientific research and advancements, but out of theological concerns.
This rejection of God and the Bible then posed a challenge to explain our humanity and the planet's origin. However, the most popular theory did not emerge out of a concern to give a scientific alternative to how all began. But as a necessity to understand Creation from a picture of God that was untenable to Charles Darwin.
Contrary to popular conceptions, Charles Darwin began his theory of Evolution from a theological premise. He expressed it like this: "There seems to me," wrote Darwin, "too much misery in the world. I cannot persuade myself that a beneficent and omnipotent God would have designedly created the [parasitic wasp] with the express intention of their feeding within the living bodies of caterpillars, or that the cat should play with mice."
Of course, a "beneficent and omnipotent God" did no such thing. But, Darwin did not conceive that maybe there was a beneficent and omnipotent God that would allow Sin to run its course for redemption. Darwin – and the French before him – had no clue about the Great Controversy.
Darwin reasoned just as the French some half a century before him: God cannot exist. Therefore, thought Darwin, without a God that speaks things into existence, things must have evolved. And the way they must have developed is by natural selection and survival of the fittest (mostly adaptability, not necessarily strength).
Darwin's theory posed a challenge for many Christian thinkers who thought that what Ellen White calls science so-called, had valid points in Evolution, so they merged both methods into Theistic Evolution. This theory says that God used Evolution to create the world. Meaning, the 7-day creation story is nothing but a metaphor to describe what God did for millions of years. In essence, they propose that God created the world or the universe, left it on its own to develop for a given period, and reappeared to bestow a "soul" on the humans who had evolved while He was away.
Darwin'stheory poses other problems. Among other things, it negates the origin of Sin and the need for redemption. It also converts the gospels into fairy tales. If God did not speak, and it was done (Psalm 33: 9), Christ could not have done it either. If there were no miracles, then there is no resurrection, and therefore any hope, for as Paul says, without the resurrection, we work in vain (1 Corinthians 15: 14).
The Bible is clear about the literality and legitimacy of the Creation story. Take for example Hebrews 11: 3,
Hebrews 11:3 Through faith we understand that the worlds were framed by the word of God so that things which are seen were not made of things which do appear.
Paul here is clear that things did not evolve; they did not appear out of things that existed before. God's Word made them appear. God spoke, and it was done (Psalm 33: 9). The following verses insist that the Genesis narrative was real,
Colossians 1:16 For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether [they be] thrones, or dominions, or principalities, or powers: all things were created by him, and for him:
Colossians 1:17 And he is before all things, and by him, all things consist.
John 1:1 In the beginning was the Word, and the Word was with God, and the Word was God.
John 1:2 The same was at the beginning with God.
John 1:3 All things were made by him; and without him was not anything made that was made.
Romans 1:20 For the invisible things of him from the Creation of the world are seen, being understood by the things that are made, [even] his eternal power and Godhead; so that they are without excuse:
The following quotes show that throughout all her ministry, Ellen G. White was uncompromising in her rejection of the theory of Evolution. She wrote,
"It is the worst kind of infidelity; for with many who profess to believe the record of creation, it is infidelity in disguise."—The Signs of the Times, March 20, 1879.
"[S]hall we, for the privilege of tracing our descent from germs and mollusks and apes, consent to cast away that statement of Holy Writ, so grand in its simplicity, 'God created man in His image, in the image of God created He him'? Genesis 1:27."—Education, p. 130.
"When the Lord declares that He made the world in six days and rested on the seventh day, He means the day of twenty-four hours, which He has marked off by the rising and setting of the sun."— (Testimonies to Ministers and Gospel Workers, p. 136).
You can see that to a believer, Creation should not be a theory, but a fact. Just as Creation is a fact, so is the Cross, since they are intimately related. God displays His love in both events. You cannot believe in one and reject the other. That would be foolish.
Raul Diaz
Recently I was listening to a prominent Adventist Speaker talk about the importance of knowing the history of Christianity. He said that we also need to know Christian History in the light of the fulfillment of prophecy. He went to Revelation 11 and identified the beast that comes out of the pit, France, during the French revolution. What was happening then? The French rejected anything that had to do with God in reaction to thousands of years of Catholic oppression. The concept of God that the Roman Catholic had presented through all those years was untenable to the French intellectual elite. How can God be a God of love, justice, and peace, and stand by observing all the suffering, injustice, and violence in the world?
Furthermore, how can God be a God of grace and forgiveness and yet be so cruel to punish sinners for eternity? How can God say He is for the poor, while the wealthy nobility claimed to be favored by Him even when they were abusive and despotic toward their fellow men? The picture of tyrannical and punitive God did not make sense to the French, so they rejected His existence. As we can see, modern atheism is not born out of scientific research and advancements, but out of theological concerns.
This rejection of God and the Bible then posed a challenge to explain our humanity and the planet's origin. However, the most popular theory did not emerge out of a concern to give a scientific alternative to how all began. But as a necessity to understand Creation from a picture of God that was untenable to Charles Darwin.
Contrary to popular conceptions, Charles Darwin began his theory of Evolution from a theological premise. He expressed it like this: "There seems to me," wrote Darwin, "too much misery in the world. I cannot persuade myself that a beneficent and omnipotent God would have designedly created the [parasitic wasp] with the express intention of their feeding within the living bodies of caterpillars, or that the cat should play with mice."
Of course, a "beneficent and omnipotent God" did no such thing. But, Darwin did not conceive that maybe there was a beneficent and omnipotent God that would allow Sin to run its course for redemption. Darwin – and the French before him – had no clue about the Great Controversy.
Darwin reasoned just as the French some half a century before him: God cannot exist. Therefore, thought Darwin, without a God that speaks things into existence, things must have evolved. And the way they must have developed is by natural selection and survival of the fittest (mostly adaptability, not necessarily strength).
Darwin's theory posed a challenge for many Christian thinkers who thought that what Ellen White calls science so-called, had valid points in Evolution, so they merged both methods into Theistic Evolution. This theory says that God used Evolution to create the world. Meaning, the 7-day creation story is nothing but a metaphor to describe what God did for millions of years. In essence, they propose that God created the world or the universe, left it on its own to develop for a given period, and reappeared to bestow a "soul" on the humans who had evolved while He was away.
Darwin'stheory poses other problems. Among other things, it negates the origin of Sin and the need for redemption. It also converts the gospels into fairy tales. If God did not speak, and it was done (Psalm 33: 9), Christ could not have done it either. If there were no miracles, then there is no resurrection, and therefore any hope, for as Paul says, without the resurrection, we work in vain (1 Corinthians 15: 14).
The Bible is clear about the literality and legitimacy of the Creation story. Take for example Hebrews 11: 3,
Hebrews 11:3 Through faith we understand that the worlds were framed by the word of God so that things which are seen were not made of things which do appear.
Paul here is clear that things did not evolve; they did not appear out of things that existed before. God's Word made them appear. God spoke, and it was done (Psalm 33: 9). The following verses insist that the Genesis narrative was real,
Colossians 1:16 For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether [they be] thrones, or dominions, or principalities, or powers: all things were created by him, and for him:
Colossians 1:17 And he is before all things, and by him, all things consist.
John 1:1 In the beginning was the Word, and the Word was with God, and the Word was God.
John 1:2 The same was at the beginning with God.
John 1:3 All things were made by him; and without him was not anything made that was made.
Romans 1:20 For the invisible things of him from the Creation of the world are seen, being understood by the things that are made, [even] his eternal power and Godhead; so that they are without excuse:
The following quotes show that throughout all her ministry, Ellen G. White was uncompromising in her rejection of the theory of Evolution. She wrote,
"It is the worst kind of infidelity; for with many who profess to believe the record of creation, it is infidelity in disguise."—The Signs of the Times, March 20, 1879.
"[S]hall we, for the privilege of tracing our descent from germs and mollusks and apes, consent to cast away that statement of Holy Writ, so grand in its simplicity, 'God created man in His image, in the image of God created He him'? Genesis 1:27."—Education, p. 130.
"When the Lord declares that He made the world in six days and rested on the seventh day, He means the day of twenty-four hours, which He has marked off by the rising and setting of the sun."— (Testimonies to Ministers and Gospel Workers, p. 136).
You can see that to a believer, Creation should not be a theory, but a fact. Just as Creation is a fact, so is the Cross, since they are intimately related. God displays His love in both events. You cannot believe in one and reject the other. That would be foolish.
| RR |
Friday, August 7, 2020
Spiritual Gifts
Spiritual Gifts
The word rendered as a gift in the Greek is charisma:
1) a favor with which one receives without any merit of his own
2) the gift of divine grace
3) the gift of faith, knowledge, holiness, virtue
4) the economy of divine grace, by which the pardon of sin and eternal salvation is appointed to sinners considering the merits of Christ laid hold of by faith
5) grace or gifts denoting extraordinary powers, distinguishing certain Christians and enabling them to serve the church of Christ, the reception of which is due to the power of divine grace operating on their souls by the Holy Spirit
Like many other words, this word charisma has evolved into an entirely different meaning: a personal quality of leadership arousing popular loyalty or enthusiasm. So, when we talk about a charismatic movement, which definition are we using? I believe it should be the biblical meaning. Of course, it is a misuse of the word, since those that use the term charismatic use it to refer to the use of glossolalia (speaking in tongues) and a more enthusiastic type of worship service. In their mind, this style of worship style is from the Holy Spirit. However, as we can see, charisma is more than just external displays of the Holy Spirit; it refers to the quality of the plan of salvation, which is a gift from God to man. Jesus is a gift to man (John 3:16); so is the Holy Spirit (John 14:26). The word is also used to refer to grace, faith, knowledge, virtue, pardon, etc. All of these are gifts given to man. It is favor with which one receives without any merit of his own. Somehow when we refer to 1 Peter 4:10, we tend to focus on definition number 5.
For the context of our study, the word gift means something given; this has implications. One is that a gift, by definition, is something from someone has to someone that does not have; this applies to the Spiritual context. Before experiencing Christ in us, we had nothing of what God gives to us. Just read Romans 5 to get an idea. Death is our reward. After Christ comes into our lives, eternal life is the outcome if we receive Him.
The one giving the gift gives because He wants to, the one receiving most choose to accept it. Whether they take it or not, they were given a gift. If they did not receive the gift, it is still a gift. Lastly, the giver gives the gift not because the recipient deserves it or not. Again, the giver gives the gift because the giver wants to give it.
Our lesson's emphasis is what we call spiritual gifts. They refer to these special endowments or skills that the Holy Spirit gives to those in whom He dwells; in other words, to those who are converted. (The disciples did not receive their gift until after their actual conversion in the Upper Chamber.) The Bible lists these endowments in Romans 12, 1 Corinthians 12, and Ephesians 4. The purpose for them is given in Ephesians 4: 12 – 13,
Ephesians 4:12 For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ:
Ephesians 4:13 Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ:
These gifts are not just for witnessing and evangelism. They are to help us become more like Christ and help others become more like Christ. They are to be used to serve others. How do we know we have them? Well, if you are converted, it will be revealed to you. It is the Holy Spirit who brings about conversion in us, and it is He who gives us a ministry and He who gives us the gifts. They are called spiritual for a reason. Only those who are spiritual and not carnal have them.
Can you choose your gift? No, the Holy Spirit gives as He wills (1 Corinthians 12: 11). How can you use them? That is God's prerogative also. Paul says in Ephesians 2:10,
Ephesians 2:10 For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.
It is His work. He is the boss. Whatever the church does, it must do under the authority and direction of the Holy Spirit. It is our privilege to seek God's will and work in harmony with that which the Spirit reveals. We must not fall into the trap of making plans and then seeking divine approval. Often we ask, "What can our church do for God?" We would do better to pray and let the Holy Spirit reveal to us what we shall do.
Raul Diaz
The word rendered as a gift in the Greek is charisma:
1) a favor with which one receives without any merit of his own
2) the gift of divine grace
3) the gift of faith, knowledge, holiness, virtue
4) the economy of divine grace, by which the pardon of sin and eternal salvation is appointed to sinners considering the merits of Christ laid hold of by faith
5) grace or gifts denoting extraordinary powers, distinguishing certain Christians and enabling them to serve the church of Christ, the reception of which is due to the power of divine grace operating on their souls by the Holy Spirit
Like many other words, this word charisma has evolved into an entirely different meaning: a personal quality of leadership arousing popular loyalty or enthusiasm. So, when we talk about a charismatic movement, which definition are we using? I believe it should be the biblical meaning. Of course, it is a misuse of the word, since those that use the term charismatic use it to refer to the use of glossolalia (speaking in tongues) and a more enthusiastic type of worship service. In their mind, this style of worship style is from the Holy Spirit. However, as we can see, charisma is more than just external displays of the Holy Spirit; it refers to the quality of the plan of salvation, which is a gift from God to man. Jesus is a gift to man (John 3:16); so is the Holy Spirit (John 14:26). The word is also used to refer to grace, faith, knowledge, virtue, pardon, etc. All of these are gifts given to man. It is favor with which one receives without any merit of his own. Somehow when we refer to 1 Peter 4:10, we tend to focus on definition number 5.
For the context of our study, the word gift means something given; this has implications. One is that a gift, by definition, is something from someone has to someone that does not have; this applies to the Spiritual context. Before experiencing Christ in us, we had nothing of what God gives to us. Just read Romans 5 to get an idea. Death is our reward. After Christ comes into our lives, eternal life is the outcome if we receive Him.
The one giving the gift gives because He wants to, the one receiving most choose to accept it. Whether they take it or not, they were given a gift. If they did not receive the gift, it is still a gift. Lastly, the giver gives the gift not because the recipient deserves it or not. Again, the giver gives the gift because the giver wants to give it.
Our lesson's emphasis is what we call spiritual gifts. They refer to these special endowments or skills that the Holy Spirit gives to those in whom He dwells; in other words, to those who are converted. (The disciples did not receive their gift until after their actual conversion in the Upper Chamber.) The Bible lists these endowments in Romans 12, 1 Corinthians 12, and Ephesians 4. The purpose for them is given in Ephesians 4: 12 – 13,
Ephesians 4:12 For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ:
Ephesians 4:13 Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ:
These gifts are not just for witnessing and evangelism. They are to help us become more like Christ and help others become more like Christ. They are to be used to serve others. How do we know we have them? Well, if you are converted, it will be revealed to you. It is the Holy Spirit who brings about conversion in us, and it is He who gives us a ministry and He who gives us the gifts. They are called spiritual for a reason. Only those who are spiritual and not carnal have them.
Can you choose your gift? No, the Holy Spirit gives as He wills (1 Corinthians 12: 11). How can you use them? That is God's prerogative also. Paul says in Ephesians 2:10,
Ephesians 2:10 For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.
It is His work. He is the boss. Whatever the church does, it must do under the authority and direction of the Holy Spirit. It is our privilege to seek God's will and work in harmony with that which the Spirit reveals. We must not fall into the trap of making plans and then seeking divine approval. Often we ask, "What can our church do for God?" We would do better to pray and let the Holy Spirit reveal to us what we shall do.
| RR |
Friday, July 31, 2020
Light Bulbs
Light Bulbs
The Light bulb is nothing without electricity. It was designed for illumination, but cannot, without energy, displace darkness. The Light from a Light bulb is a combination of three things: an incandescent filament that is part of an unbroken and uninterrupted electric circuit and electricity. Several simple things must occur To ignite the Light bulb. The bulb must be appropriately connected to an electrical source (thus closing the circuit). The power switch must be turned on. And the filaments within the incandescent bulb or the gases within the fluorescent tube must be intact. Similarly, whenever Christians shine forth, there must be spiritual equivalents to the Light bulb and spiritual equivalents to what makes the bulb work.
Our spiritual filaments are broken beyond repair. The Holy Spirit brings a new filament to each believer and then also makes new electrical wiring and connections within them; our old circuitry is inadequate for His electrical system and, therefore, needs replacing. Once the new equipment is in place, and the Holy Spirit properly connects the Christian to the spiritual energy source (God), he or she shines.
We can see it may take the Holy Spirit some time to set everything in place. In reality, we limit how He can work through how much space we give Him. Once all is in place, it should work continually, unless we find ways to interrupt it. Interruptions (for example, switches) can stop the electric flow. When we turn the switch off, we disrupt the flow of the hearing of faith and the believing of the Word. The smallest cracks in the fluorescent tube or the tiniest breaks of an incandescent filament can destroy the bulb's lighting capacity. So can a break in the wiring. We should clarify that unlike our earthly electrical sources, The Holy Spirit never has an outage. Therefore, when our spiritual bulb ceases to shine, it is not His fault, it is ours.
In principle, this metaphor is very similar to the one Jesus used in John 15. Which we refer to as the Parable of the Vine and the Branches. Christ told His disciples,
"Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me. I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing. If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned. If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you. Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples. As the Father hath loved me, so have I loved you: continue ye in my love."
What is the fruit? We find it in Galatians 5:22 – 23,
"But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, Meekness, temperance: against such there is no law."
In the same chapter, Paul contrasted the fruit of the Spirit with the works of the flesh. These works of the flesh are the fruit that those refusing to abide in Christ - be connected to the Holy Spirit - will produce. Let us read what they are from verses 19-21,
"Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness, Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God."
If we were to see this passage in the Light of the Parable of the vine and branches, these branches produce no spiritual fruit, and the works of the flesh are evident. The Father, who is the husbandman, cuts these branches away to make sure the vine or tree does not waste resources that the good branches could be using (John 15:1). These "fruitless" branches refer to those of which Christ says, "depart from me you workers of iniquity, I know you not" (Matthew 7: 23); Christ is speaking here to professed believers. They attended church; they participated in church activities and programs, they sang hymns, taught Sabbath School, returned tithes, even did evangelism. These professed believers were Sabbath School leaders, elders, deacons, etc. Christ says to them, "I do not know you. Go away." They did not allow the Holy Spirit's daily indwelling to enable them to live a God-honoring life. Only the infusion to the vine allows the Holy Spirit to produce fruit in them. Only being supernaturally wired to the "electric circuit" enables the Spirit to shine the Light. How do we stay fused so the Holy Spirit can work through us? Through the hearing of faith (Galatians 3:1).
~Raul Diaz
| RR |
Subscribe to:
Posts (Atom)