Posts

Posted on

Habakkuk: Foundational Premises from Habakkuk, Part 2.

In studying the Book of Habakkuk we need to begin by identifying three fundamental premises undergirding the entire book. What are these three fundamental premises or assertions?

First, Habakkuk teaches the truth that evil exists. What kind of evil exists? There are notably four categories of evil. There is Natural Evil, Moral Evil, Supernatural Evil and Eternal Evil: otherwise known as Hell.

The second premise from Habakkuk is that God exists. Who is this biblical God? What is He like? The following is but a partial summary of the character of the One, True God of the Bible.

To begin with, the God of the Scriptures is known by His names. There are three foundational names or titles for God.

The first is the Hebrew name Yahweh. Self- Existent One. It is translated in the English as “LORD” (Exodus 3:1-6, 14-15; Psalm 8:1; Isaiah 6:1-7. This is the most personal name for God. I Am that I Am. See John 6, 8, 9,10,11,14 and 15.

The second name is Elohim, translated into English as ‘God”. It is a plural name for God and is used more than 2,000 times in the Old Testament. The only powerful and transcendent God Who is above all (Genesis 1:1; 17:1; 28:1-3; 35:11; Joshua 3:10).

The third name is Adonai. It is translated in the English as “Lord.” It occurs 449 times alone and 315 times in conjunction with the name Yahweh. Adonai emphasizes the master-servant relationship. The Lord is the Master of all. He is One who is sovereign in His rule and has absolute authority over all (Psalm 8:1; Isaiah 6:1-8; Acts 2:42; I Timothy 6:15; Revelation 6:9-11).

The God of the Bible is also known by His attributes or characteristics. What is the God of the Bible like?

First, God is Unique. There is no other God by Him. (Genesis 1:1; Exodus 15:11; Isaiah 40:15-18). God alone is the Supreme Authority.

Second, God is Sovereign. His will is supreme. So far from God being under any law, He is a law unto Himself so that whatsoever He does is right. God is in complete control (Psalm 115:1-3; 135:1-6; Isaiah 45:1-9; 46:1-10; Acts 4:23-26; I Timothy 6:15-16; Revelation 6:9-11).

Third, God is Self-Existent. This is in harmony with His name Yahweh. God does not require anything outside of Himself in order to exist. God is the source, the sustainer, and the rightful end of everything that exists. (Exodus 3:13-14; Romans 11:33-34; Job 41:10-11; Psalm 50:7-15; Psalm 24:1-6).

Fourth, the LORD is Infinite. He has no limitations. He is bounded only by His own nature and will (I Kings 8:22-27; Jeremiah 23:24; Acts 17:22-28).

Fifth, God is Omnipresent (Psalm 139:7-12). God is everywhere present. This doctrine brings comfort to the believer since he knows that God will never leave him (Hebrews 13:5). However, it brings condemnation to the unbeliever since he cannot escape from God (Jeremiah 23:23-24).

Sixth, God is Omniscient (Psalm 147:1-5). God knows everything perfectly; the past and the future are present knowledge with Him. God perfectly knows us, our needs, our problems, and our future.

Seventh, the LORD Omnipotent (Job 38-42). God is all-powerful. God can do anything that is in harmony with His nature. Because of God’s omnipotence, we can trust Him to work out the impossible problems (Genesis 18:14; Isaiah 45:6-7; 64:4; Matthew 19:26).

Eighth, God is Immutable (Malachi 3:6; Numbers 23:19; James 1:17; Romans 1:29; Genesis 6:6). Immutability means that God is unchangeable in His essence and attributes. God doesn’t change, but we experience the working of various attributes in response to our growth in Him.

Ninth, God is Wise. God always applies and lives by His truth (Psalm 136:5; Proverbs 3:19; I Corinthians 2:1-7; I Timothy 1:17; Jude 25).

Tenth, the LORD is Incomprehensible. He is beyond our complete and total understanding (Job 38-41; Isaiah 40:12-17; Romans 11:33-36).

Additionally, God is Knowledge (I John 3:20; Psalm 139:1-54; Colossians 2:1-3; 2 Corinthians 10:5), Wisdom (Psalm 104:24; Proverbs 3:19; Genesis 50:20; I Corinthians 1:24; James 1:5), Truth and Faithfulness (2 Timothy 2:13; I John 1:5-7).

The LORD is also Good (Psalm 145:9; Jeremiah 33:11; Matthew 5:45; Luke 6:27-36), Love (I John 4:7-11; Exodus 34:6-7), Holy ( I Peter 1:15-16; Leviticus 11:44-45; Isaiah 6Z:1-7) and Merciful (Ephesians 1:6-8; 2:8-9; Proverbs. 3:1-3; Psalm 37:26; Isaiah 57:1).

Theologian Arthur W. Pink writes, “A spiritual and saving knowledge of God is the greatest need of every human creature. The foundation of all true knowledge of God must be a clear mental apprehension of His perfections as revealed in Holy Scripture. An unknown God can neither be trusted, served nor worshipped…Something more than a theoretical knowledge of God is needed by us. God is only truly known in the soul as we yield ourselves to Him, submit to His authority, and regulate all the details of our lives by His holy precepts and commandments.”

How do we reconcile the existence of evil with the Bible’s insistence of the existence of the One, True, and Holy God? This is what we will consider when next we meet.

Until then, may God’s truth and grace be found here.

Soli deo Gloria!

 

 

 

 

 

 

Posted on

Habakkuk: Foundational Premises from Habakkuk.

“The “problem of evil” presupposes objective moral values, which requires a transcendent source. So using “evil” as an argument against God presupposes him. Without God, there can be no evil, only a material world governed by undesigned chance or blind fate. So the atheist worldview has the real “problem with evil”. If evil is purely subjective, then it really doesn’t exist. You cannot make an objective moral judgement on a materialistic universe, even in the face of the most tragic events like the starvation of little children or genocide.” (Author unknown).

In studying the Book of Habakkuk we need to begin by identifying three fundamental premises undergirding the entire book. What are these three fundamental premises or assertions?

First, Habakkuk teaches the truth that evil exists. What exactly is evil? Evil is defined “biblically” as anything wicked, bad, wrong, morally, wrong, wrongful, immoral, sinful, ungodly, unholy, foul, vile, base, ignoble, dishonorable, corrupt, iniquitous, depraved, degenerate, villainous, nefarious, sinister, vicious, malicious, malevolent, demonic, devilish, diabolic, diabolical, fiendish, dark and black-hearted. This is quite a list.

All of these synonyms for evil are defined as they pertain to in opposition to God and His holiness. To understand and even to define evil, there must be a corresponding contrast or standard of goodness and holiness in order for anything to be defined as lacking such goodness and holiness. Therefore, the existence of evil supports the existence of the holy God of the Bible even by those who reject the holy God of the Bible.

Dr. R. c. Sproul writes, “Those who would use the problem of evil to deny the existence of God have a problem. As many theologians and philosophers have taught, evil is a negative idea, a parasite on the good. Without a previously existing, eternal, and personal good (God), nothing could be defined as evil. As you consider the mysteries of providence and evil, remember that the Lord is far greater than we can imagine (Job 42) and will use wickedness to create a glorious future for His people

What kind of evil exists? There are notably four categories of evil.

The first category of evil is Natural Evil. This includes tornadoes, hurricanes, earthquakes, disease, and the whole aging process. It is living life physically in a biblically and naturally fallen world. Genesis 3:1-20.

The second category of evil is Moral Evil. This is what we most often refer to when we address the subject of evil in general. Every relationship we have is tainted by moral evil. This fallen world is filled with moral evil. These includes murder, theft, sexual sin, lies. It is the continual violation of God’s Ten Commandments (Exodus 20).

The third category of evil is Supernatural Evil. It involves the believer’s battle with the fallen world (I John 2:15-17), Demons and Satan, along with the remnant of our sinful nature. It is known as Spiritual Warfare. (2 Corinthians 10:1-6; Galatians 5:16-26; Ephesians 6:10-20; James 4:7; I Peter 5:8).

Finally, there is Eternal Evil. This is Hell (Revelation 14:6-13; 19:17-21; 20:1-10; 20:11-15. See also Matthew 13:40-42; 25:41; Mark 9:43-48; Luke 3:17; 12:47-48).

How do we reconcile the existence of evil with the Bible’s insistence of the existence of the One, True, Holy God? This is what we will consider when next we meet.

Until then, may God’s truth and grace be found here.

Soli deo Gloria!

 

 

 

 

 

 

Posted on

Habakkuk: Superscription.

“The oracle that Habakkuk the prophet saw.” (Habakkuk 1:1)

“Habakkuk wrote in a time of international crisis and national corruption. Babylonia had just emerged as a world power. When the Babylonians rebelled against Assyria, Judah found a brief period of relief reflected in the reforms initiated by Josiah. The Assyrians were forced to devote their energies to stop the Babylonian rebellion. The Babylonians finally crushed the Assyrian empire and quickly proceeded to defeat the once-powerful Egyptians. A new world empire was stretching across the world. Soon the Babylonians would overtake Judah and carry its inhabitants away into captivity. On the eve of pending destruction, a period of uncertainty and fear, Habakkuk wrote his message.” Ron Blue

What exactly is a superscription? It may refer to an inscription on a surface or above something. Two biblical examples include the superscription which was placed above Christ while He was on the cross indicating His crime (Mark 15:26; Luke 23:38) and an inscription on coins (Matthew 22:15-22).

A superscription may also be an introductory statement or heading at the beginning of a psalm that identifies the writer, gives background information, provides musical instructions, or indicates the use or purpose of the psalm.​ See the superscriptions of Psalms 3, 4, 5, 6, 7, 30, 38, 60, 92, 102.

The Book of Habakkuk begins with a superscription in 1:1. The verse identifies the writer and gives the reader some general background information as to the purpose of the book. “The oracle that Habakkuk the prophet saw.” (Habakkuk 1:1)

An oracle, from the Hebrew word Mas’sa was a pronouncement, an utterance or a prophetic announcement with the focus being on the content of the prophecy and not the persuasiveness of the prophet. Mas’sa may also mean a burden or load.

Oracles were divine announcements from the LORD. They could either be positive of negative. A positive oracle was prefaced by the word “blessed.” Psalm 1:1 says, “Blessed is the man who walks not in the counsel of the wicked, nor stands in the way of sinners, nor sits in the seat of scoffers;” Jesus preached a series of positive oracle statements in His Sermon on the Mount each beginning with the word “blessed” (Matthew 5:1-12).

However, a negative oracle was prefaced by the word “woe.”  It meant a painful lament. We see this pronouncement in Isaiah 6:5, Matthew 23:14-36 and Revelation 8:13. In Habakkuk 2.6-20, we will witness a series of five woes the prophet will announce upon the Babylonians.

The oracle to be announced would be one which the Prophet Habakkuk saw or received from God. It was the message sovereignly God gave him. It was a supernatural revelation from God alone.

The burden Habakkuk would bear would be God’s judgment upon the Jews. God would punish their sins by using the ungodly nation of Babylon to bring Judea into captivity. This would result in a crisis of faith for Habakkuk.

Have you ever had a crisis of faith in your own life? Take heed! The Book of Habakkuk has much to offer as to God’s sovereign purpose in our lives.

May God’s truth and grace reside here.

Soli deo Gloria!

  

 

 

 

Posted on

Habakkuk: Background and Setting.

As with several of the Minor Prophets, nothing is really known about Habakkuk the Prophet except what can be gleaned from the book which bears his name. Unfortunately, there is little internal information in which we can draw any concrete conclusions regarding his identity. The simple introduction “Habakkuk the prophet” may suggest that no introduction was necessary since he was a well-known prophet of his day  were his contemporaries Jeremiah, Ezekiel, Daniel, and Zephaniah.

One commentator writes, “The mention of the Chaldeans (1:6) suggests a late seventh-century-B.C. date, shortly before Nebuchadnezzar commenced his military march through Nineveh (612 B.C.), Haran (609 B.C.), and Carchemish (605 B.C.), on his way to Jerusalem (605 B.C.). Habakkuk’s bitter lament (1:2–4) may reflect a time period shortly after the death of Josiah (609 B.C.), days in which the godly king’s reforms (cf. 2 Kings 23) were quickly overturned by his successor, Jehoiakim (Jer. 22:13–19).”

Habakkuk prophesied during the final days of the Assyrian Empire and the beginning of Babylon’s world domination under King Nabopolassar and his son Nebuchadnezzar. When Nabopolassar came to power in 626 B.C., he immediately began to expand his kingdom to the north and west of Babylon. Under Nebuchadnezzar’s leadership, the Babylonian army conquered Nineveh in 612 B.C., forcing the Assyrian nobility to take refuge first in Haran and then Carchemish. Nebuchadnezzar pursued them, overrunning Haran in 609 B.C. and Carchemish in 605 B.C.

Concurrently, Pharaoh Neco of Egypt , traveling through Judah in 609 B.C. to assist the fleeing Assyrian king, was opposed by King Josiah at Megiddo (2 Chron. 35:20–24). Josiah was killed in the ensuing battle. Josiah’s throne was left to a succession of three sons and a grandson.  Josiah’s legacy, as a result of discovering the Book of the Law in the temple (622 B.C.), included many spiritual reforms in Judah (2 Kings 22–23). He abolished many of the idolatrous practices of his father Amon (2 Kings 21:20–22) and Grandfather Manasseh (2 Kings 21:11–13). However, when he died Judah quickly reverted to her evil ways (cf. Jer. 22:13–19), causing Habakkuk to question God’s silence and apparent lack of corrective action (Hab. 1:2–4) to judge his covenant people.

The opening verses of Habakkuk reveal a historical context similar to that of the Prophets Amos and Micah. Justice had essentially disappeared from the land of Judah. Violence, injustice and wickedness were pervasive, remaining unchecked. In the midst of these spiritually dark days, Habakkuk cried out to God for divine intervention (1:2–4). 

God’s response, that he was sending the Chaldeans to judge Judah (1:5–11), creates an even greater theological dilemma for Habakkuk: Why didn’t God purge his people and restore their righteousness? How could God use the Chaldeans to judge a people more righteous than they (1:12–2:1)? God’s answer that he would judge the Chaldeans also (2:2–20), did not fully satisfy the prophet’s theological quandary; in fact, it only intensified it.

In Habakkuk’s mind, the fundamental issue was no longer God’s righteous response toward evil (or lack thereof), but the vindication of God’s holy character and covenant with his people (1:13). The fundamental question was God’s use of evil. How can a holy God be holy and at the same time purpose evil to exist and use it for His own glory?

As with the Patriarch Job, the prophet argued with God. It was through that experience that Habakkuk achieved a deeper understanding of God’s sovereign character resulting in a stronger faith in the LORD (cf. Job 42:5–6; Isa. 55:8–9). Ultimately, Habakkuk realized that God was not to be worshiped merely for what He does, but also for who He is (3:17–19). Also, God is to be trusted even when believers do not understand what God is doing, and allowing, in their lives.

Dr. R. C. Sproul explains that, “Prophets were not only inspired preachers of divine messages to the people of God; they also shared the LORD’s burden for His broken world and His deep concern for His wayward people. Habakkuk closely resembles Jeremiah. But even more than with Jeremiah, Habakkuk’s dialogue with God, and his persistent prayers (2:1-2; 3:1-2, 16) take the place of prophetic preaching as the heart of the book’s message.”

Like the Prophet Nahum, Habakkuk addresses the subject of God’s sovereign control over human affairs. This is evident not so much when God does providentially intervene, but especially when He does not. Or, when He does intervene in human affairs but in a way which we do not understand or personally like.

Habakkuk remained convinced that the events of history were not determined by blind fate, chance or luck, but rather by the righteous and holy God of Israel.

As was the case in Habakkuk’s day, so God remains sovereign over the affairs of this world today. May we receive great comfort in knowing that God is still in control.

May God’s truth and grace reside here.

Soli deo Gloria!

 

 

 

 

 

 

 

Posted on

Habakkuk: An Introduction.

Why do evil things happen? Have you ever asked that question? I’m sure you have. I’m sure most people have. Whether an individual is a believer in Christ or a full-fledged agnostic, people face this question, and the circumstances which prompt it to be asked, every day, of every week, of every month, of every year.

The circumstances may vary. It may be a school shooting at a school in Connecticut, Florida or Kentucky. Or maybe it is an act of violence at an out-door concert in Las Vegas or at the finish line of the Boston Marathon. It may be the resulting carnage left by a spring tornado in the Midwest or even in the Deep South.  Or perhaps it is the horrific news of a father, or a mother, or a child killing a member, or members, of their family. It also may be due to a devastating diagnosis. 

Whatever the circumstances or situation, the resulting wake of searching for the answer as to “why” leaves many people baffled and confused. Liberal politicians and media commentators blame conservatives. Conservative politicians and media commentators blame the liberals.  Some believers in Christ accuse others who are dealing with difficulties that it is due to un-confessed sin.  And so it goes until tempers cool: at least until the next tragedy occurs.

How are believers in Christ to respond to the reality of the existence of evil? Some pastors promote and promise that you can have your best life now. Try telling that to the Christian who is battling breast cancer and who find themselves with their head in the toilet as they deal not only with cancer itself, but also with the after effects of chemotherapy.

Others, like Christian Scientists, insist that evil doesn’t even exist. Others chalk it up to blind fate. “It was time for you to cash in your chips,” or “Lady Luck decided to no longer smile down on you,” they say. Everyone has questions, many have opinions, but few seem to have any real answers.

Do the Scriptures have any answers? Of course it does. The Bible not only addresses the issue of evil but also provides helpful counsel in dealing with the various tragedies of life and living.

This brings us to the Old Testament book of Habakkuk. Located near the end of the OT, and in the midst of the section known as the Minor Prophets, Habakkuk provides helpful revelation from God regarding the subject of evil. While not a familiar book for many people, it proves to be most thought provoking.

This prophetic book takes its name from its author and possibly means “one who embraces” (1:1; 3:1). By the end of the prophecy, Habakkuk’s name becomes appropriate as the prophet clings to God regardless of his confusion about God’s plans for his people.

Are you one who embraces the One, True God Who has chosen to reveal Himself through the Holy Scriptures? Or, are you an individual who tends to fashion God into your own comfortable construction of what you think God should be?

Reading and studying the Word of God in general, and the Book of Habakkuk in particular, helps believers in Christ to discern and compare what they hear from the culture with the Scriptures. Especially as it pertains to the subject of evil. 

As one Christian author explains, “We are told lies every day—from marketing companies, from other people, from Satan, and even from our own flesh (Psalm 5:4). Scripture is the place we go to hear the truth. There we find unadulterated truth. No ulterior motives. No flattery. No sugarcoating. It presents a truthful picture of reality by pulling back the curtain to give us a glimpse of how things really are—and only by knowing how things really are can we endure this life with hope” (Romans 15:13).

I pray that you will covenant with me as we begin our study of the Book of Habakkuk.

May God’s truth and grace be found here.

Soli deo Gloria!

 

 

 

 

 

 

 

Posted on

LORD’S DAY 18, 2019.

On each Lord’s Day this year, we will display the 52 devotionals taken from the Heidelberg Catechism which are structured in the form of questions posed and answers given.

The Heidelberg Catechism was originally written in 1563. It originated in one of the few pockets of Calvinistic faith in the Lutheran and Catholic territories of Germany. Conceived originally as a teaching instrument to promote religious unity, the catechism soon became a guide for preaching as well.

Along with the Belgic Confession and the Canons of Dordt, it forms what is collectively referred to as the Three Forms of Unity.

The devotional for LORD’S DAY 18 is as follows. Please take note of the biblical references given in each answer. The theme for the next several weeks concerns the subject of God the Son.

Q. What do you mean by saying, “He ascended to heaven”?

A. That Christ, while his disciples watched, was taken up from the earth into heaven1 and remains there on our behalf2 until he comes again to judge the living and the dead.3

1 Luke 24:50-51; Acts 1:9-11.
2 Rom. 8:34; Eph. 4:8-10; Heb. 7:23-25; 9:24.
3 Acts 1:11.

Q. But isn’t Christ with us until the end of the world as he promised us? 1

A. Christ is true human and true God. In his human nature Christ is not now on earth; 2 but in his divinity, majesty, grace, and Spirit he is never absent from us.3

1 Matt. 28:20.
2 Acts 1:9-11; 3:19-21.
3 Matt. 28:18-20; John 14:16-19.

Q. If his humanity is not present wherever his divinity is, then aren’t the two natures of Christ separated from each other?

A. Certainly not. Since divinity is not limited and is present everywhere, 1 it is evident that Christ’s divinity is surely beyond the bounds of the humanity that has been taken on, but at the same time his divinity is in and remains personally united to his humanity.2

1 Jer. 23:23-24; Acts 7:48-49 (Isa. 66:1).
2 John 1:14; 3:13; Col. 2:9.

Q. How does Christ’s ascension to heaven benefit us?

A. First, he is our advocate in heaven in the presence of his Father.1 Second, we have our own flesh in heaven as a sure pledge that Christ our head will also take us, his members, up to himself.2 Third, he sends his Spirit to us on earth as a corresponding pledge.3 By the Spirit’s power we seek not earthly things but the things above, where Christ is, sitting at God’s right hand.4

1 Rom. 8:34; 1 John 2:1.
2 John 14:2; 17:24; Eph. 2:4-6.
3 John 14:16; 2 Cor. 1:21-22; 5:5.
4 Col. 3:1-4.

May truth and grace reside here.

Soli deo Gloria!

 

Posted on

The Atonement: The Just and the Justifier.

“This was to show God’s righteousness, because in his divine forbearance he had passed over former sins. It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus.” (Romans 3:25b-26)

 Arguably, the most familiar and popular attribute of God among people of many different backgrounds and theological persuasions would be the attribute of God’s love. There is no question that God is the God of love. Scripture certainly teaches this. The following is but a sampling of New Testament texts proving that God’s love is important with respect to the atonement of and by Jesus Christ.

John 3:16 – “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life.”

Romans 5:8 – “but God shows his love for us in that while we were still sinners, Christ died for us.”

I John 4:7-11 – “Beloved, let us love one another, for love is from God, and whoever loves has been born of God and knows God. Anyone who does not love does not know God, because God is love. In this the love of God was made manifest among us, that God sent his only Son into the world, so that we might live through him. In this is love, not that we have loved God but that he loved us and sent his Son to be the propitiation for our sins. Beloved, if God so loved us, we also ought to love one another.”

 However, equally important is the matter of God’s justice. God is not only love but He is also just. In fact, it is the satisfaction of God’s justice which is inherent in the definition of the doctrine of propitiation (Romans 3:25a; I John 2:2).

The word “just,” as it used in today’s text comes from the Greek word δίκαιον (dikaion) meaning to be righteous, to put right, and to be in unity and accord with God’s righteous standard. It is not only acting, but being, in unity with what God requires.

Saint Anselm of Canterbury (1033-1109), a theologian and philosopher, wrote that the reason why Jesus Christ needed to become a man and to die on the cross was to satisfy the justice of God. He argued that God’s justice is His internal righteousness. God never violates any of the standards of His righteousness. It is part of His eternal and internal character. Therefore, God’s judgment of sinners is not because He is cruel but rather because He is just and righteous. God will never negotiate His justice. That is why the cross is so significant.

Jesus Christ satisfied God the Father’s demand for justice. In doing so, God would not only be just in punishing sin by punishing Jesus on behalf of the sinner, but also be the justifier of the individual sinner who has faith in Jesus Christ.

Dr. R. C. Sproul writes, “God’s judicial righteousness is demonstrated in the gospel. Under the Mosaic sacrificial system, forgiveness was offered through, but not on the basis of, animal sacrifice. As the NT recognizes (Heb. 9:11-15; 10:1-4), such sacrifices cannot substitute for the sins of humans. The real significance of the OT sacrifices was found in the way they pointed forward to Christ, through whom God would deal with human sin in an appropriate and final way. In view of what He would later do, God could righteously pass over “former sins” (vs. 25) –for example Abraham (4:1-5) and David (4:6-8) when they believed His promise about the Redeemer to come. The work of Christ reveals both the justice of God (He does punish sin in the person of His own Son; 8:32), and the righteousness of God’s way of salvation by “faith in Jesus” (vs. 26).”

Dr. Sproul concludes his comments, and our series on the atonement, with this final thought. “In dealing with Christ as the sin-bearer and the human person as sinner, God does not compromise His own holiness, nor the necessity of sin’s being atoned for. Yet He graciously provides a salvation that mankind is incapable of obtaining. In this respect, Paul sees the cross as the manifestation of the glorious wisdom of God (I Corinthians 1:23-24).”

 May I never lose the wonder, oh the wonder of God’s justice, mercy and love.

May God’s truth and grace be found here.

Soli deo Gloria!  

 

 

Posted on

The Atonement: Propitiation, the Place of Mercy.

“But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it—the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: for all have sinned and fall short of the glory of God, and are justified by his grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a propitiation by his blood, to be received by faith. This was to show God’s righteousness, because in his divine forbearance he had passed over former sins. It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus.” (Romans 3:21-26)

“Whom God put forward as a propitiation by his blood, to be received by faith” (Romans 3:25).

Eric Arthur Blair (1903-1950), better known by his pen name George Orwell, was an English novelist, essayist, journalist and critic, whose work was marked by lucid prose, awareness of social injustice, opposition to totalitarianism, and strong support of democratic socialism. Blair was not only a prolific writer (1984; Animal Farm) but he also provided many proverbial quotes. These included the following:  “War is peace. Freedom is slavery. Ignorance is strength,” “All animals are equal, but some animals are more equal than others.” And “Big Brother is watching you.”

Blair also provided stylistic advice to writers about the task of writing. These “Six Little Rules” included (1) Never use a metaphor, simile, or other figure of speech which you are used to seeing in print. (2) Never use a long word where a short one will do. (3) If it is possible to cut a word out, always cut it out. (4) Never use the passive where you can use the active.

With respect to Writing Rule #2, “Never use a long word where a short one will do,” I’m sure Blair would take issue with the word “propitiation.” I suppose he would hate the word, not only because it is five syllables but also because of its biblical and doctrinal significance.

As one source explains, “Orwell was an atheist who identified himself with the humanist outlook on life. Despite this, and despite his criticisms of both religious doctrine and of religious organizations, he nevertheless regularly participated in the social and civic life of the church, including by attending Church of England Holy Communion. Acknowledging this contradiction, he once said: “It seems rather mean to go to HC [Holy Communion] when one doesn’t believe, but I have passed myself off for pious & there is nothing for it but to keep up with the deception.”

What does “propitiation” mean? The New Testament Greek word for propitiation is ἱλαστήριον (hilasterion) and it literally means “mercy seat.” In other words, it is the place and means of forgiveness.

Dr. R. C. Sproul explains that, “Christ died as a propitiatory sacrifice that satisfies the divine judgment against sinners and assuages the Father’s wrath against them, bringing about forgiveness and justification.”

Or, as another pastor explains, “God does not give US what we deserve, but He gives us instead what JESUS deserves. And God can give us what Jesus deserves, because on the cross God allowed JESUS to have what WE deserved for our sin. He took it all for us. That’s what the word propitiation means. He took it all! Christ is the sacrifice in our place, the sacrifice that takes away our sin. He is the place of mercy, the one who soaks up all the wrath of God for sin – in our place.

Romans 3:25 begins with the phrase, “Whom God put forward.” The pronoun “whom” refers to Jesus Christ.  The words “put forward” means not only to bring forth but also to plan beforehand (Romans 1:13). In other words, God the Father planned before hand to bring forth Jesus Christ as the mercy seat on behalf of sinners (Ephesians 1:3-11). Jesus would become the recipient of God the Father’s wrath. He became such in order for sinners, who deserve God’s wrath, to rather be recipients of God’s grace, mercy and love.

“By His blood” refers to Jesus’ substitutionary death on the cross. The benefits of such a propitiation is only received by faith alone.

As always, Dr. John MacArthur has much to contribute to this biblical subject. He writes, “Crucial to the significance of Christ’s sacrifice, this word (propitiation) carries the idea of appeasement or satisfaction—in this case Christ’s violent death satisfied the offended holiness and wrath of God against those for whom Christ died (Isa. 53:11; Col. 2:11–14). The Hebrew equivalent of this word was used to describe the mercy seat—the cover to the ark of the covenant—where the high priest sprinkled the blood of the slaughtered animal on the Day of Atonement to make atonement for the sins of the people. In pagan religions, it is the worshiper not the god who is responsible to appease the wrath of the offended deity. But in reality, man is incapable of satisfying God’s justice apart from Christ, except by spending eternity in hell. Cf. 1 John 2:2; Rom. 1:16.”

Have you ever thanked God for sending His Son, Jesus Christ, to be the mercy seat on behalf of your immortal soul? Take time to do so today.

May God’s truth and grace reside here.

Soli deo Gloria!

 

Posted on

The Atonement: Sin, Justification and Redemption.

“But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it—the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: for all have sinned and fall short of the glory of God, and are justified by his grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a propitiation by his blood, to be received by faith. This was to show God’s righteousness, because in his divine forbearance he had passed over former sins. It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus.” (Romans 3:21-26)

“While the Father’s wrath is real, it should be noted that the atonement Christ made was not a case of the Son’s working against the Father’s will. It is not as if Christ were snatching His people out of the Father’s hand. The Son did not persuade the Father to save those whom the Father was loath to save. On the contrary, both Father and Son willed the salvation of the elect and worked together to bring it to pass. As the apostle Paul wrote, ‘in Christ God was reconciling the world to himself’.” Dr. R. C. Sproul

This morning we examine Romans 3:23-24 which says, “For all have sinned and fall short of the glory of God, and are justified by his grace as a gift, through the redemption that is in Christ Jesus.” There are three truths to observe in these two verses.

First, all people are sinners. ““For all have sinned and fall short of the glory of God.” The reason Scripture gives for the necessity of the atonement of Jesus Christ is because everyone who has ever lived, is living, and will live are sinners. Sin is an active engagement in wrongdoing. It is doing anything which is contrary to the will and law of God. Everyone, from the greatest to the least, from the weak to the strong, male and female, young or old are all sinners.

To fall short means to not attain. It is the inability to obtain God’s blessings by one’s own righteousness. What is it that sinners fall short of? The glory, honor and praiseworthiness of God. This is what the Apostle Paul has insisted is the truth of man’s condition beginning at the very outset of the Epistle to the Romans (1:18- 3:20).

Second, sinners need for God to declare them righteous. “And are justified by his grace as a gift.” If a sinner’s plight is that they continue to fall short of God’s righteousness, then it is necessary for God to intervene. This is exactly what God has chosen to do. He has chosen to declare the sinner righteous by His grace alone, through faith alone in the person and work of Jesus Christ alone. Even though the sinner is guilty of sin, God imputes the righteous of Christ on the sinner’s behalf because the unrighteousness of the sinner was imputed upon Christ while He suffered on the cross. God’s motivation to do this is solely by His grace. Justification is a gracious gift from God.

Third, the only way for God to declare sinners righteous is through the person and work of Jesus Christ. “Through the redemption that is in Christ Jesus.” The redemption Christ alone provides is the basis by which sinners are justified. Redemption means to liberate, to deliver and to set free. This is freedom from the penalty, the power and eventually the presence of sin. The grammar indicates that the sinner’s deliverance is solely through Jesus Christ.

Dr. John MacArthur writes, “The imagery behind this Greek word comes from the ancient slave market. It meant paying the necessary ransom to obtain the prisoner or slave’s release. The only adequate payment to redeem sinners from sin’s slavery and its deserved punishment was “in Christ Jesus” (1 Tim. 2:6; 1 Pet. 1:18–19), and was paid to God to satisfy his justice.”

 This payment for our justification because of our sin was when Jesus Christ died on the sinner’s behalf on the cross. That is the meaning of the cross. The cross’ specific meaning must not be diminished, discarded or demeaned.

I encourage you to meditate upon the lyrics of George Bennard’s (1873-1958) classic hymn, The Old Rugged Cross.  

  1. On a hill far away stood an old rugged cross,
    The emblem of suff’ring and shame;
    And I love that old cross where the Dearest and Best
    For a world of lost sinners was slain.

    • Refrain:
      So I’ll cherish the old rugged cross,
      Till my trophies at last I lay down;
      I will cling to the old rugged cross,
      And exchange it someday for a crown.
  2. Oh, that old rugged cross, so despised by the world,
    Has a wondrous attraction for me;
    For the dear Lamb of God left His glory above
    To bear it to dark Calvary.
  3. In that old rugged cross, stained with blood so divine,
    A wondrous beauty I see,
    For ’twas on that old cross Jesus suffered and died,
    To pardon and sanctify me.
  4. To the old rugged cross I will ever be true;
    Its shame and reproach gladly bear;
    Then He’ll call me someday to my home far away,
    Where His glory forever I’ll share.

May God’s truth and grace reside here.

Soli deo Gloria!

 

 

 

 
   

 

Posted on

The Atonement: Faith in Jesus Christ.

“But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it—the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: for all have sinned and fall short of the glory of God, and are justified by his grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a propitiation by his blood, to be received by faith. This was to show God’s righteousness, because in his divine forbearance he had passed over former sins. It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus.” (Romans 3:21-26)

“A key phrase in the Bible regarding the Atonement is the phase ‘on behalf of.’ Jesus did not die for Himself, but for us. His suffering was vicarious. He was our substitute. He took our place in fulfilling the role of the Lamb of God who takes away the sin of the world.” Dr. R. C. Sproul

“But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it—the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction:” (Romans 3:21-22)

“The righteousness of God.” The Law and the Prophets bore witness to the imputed righteousness of God on behalf of sinners. The inherent nature of doing what God has declared is right and holy is possessed by and originates from God alone. How then does an inherently fallen and wicked sinner receive this righteousness from God?

“Through faith.” Through faith (διὰ πίστεως; dia pisteos) means on account of, or through the means of faith. The preposition “dia” refers to the instrumentality of faith. Sinners receive the righteousness of God by faith. Faith is a noun meaning trust in, dependence upon, commitment to and worship of an object. It is through the means of faith, and the grammar indicates faith alone, that the sinner receives the merit of the atonement God provides.

“In Jesus Christ.”  However, what is the object of one’s faith? Is it faith in good works? Romans 3:9-20 says absolutely not. The object of true, saving faith is in none other than Jesus Christ. Much like the nouns God and faith which preceded it, the grammar indicates that this righteousness of God alone, through faith alone is to be in the person and work of Jesus Christ alone.

“For all who believe. For there is no distinction:” This imputed righteousness, based upon the person and work of Jesus Christ, is for all who are part of a particular class of individuals. Those who belong to this class are those who have trusted in, committed to, are dependent upon and worship and honor Jesus Christ alone as Savior and Lord.

This belief in the substitutionary work of Jesus Christ is a continuing belief or faith. It is a persevering belief or faith. Finally, within this context it specifically refers to the distinction between Jews and Gentiles. It is a belief or faith which carries no distinction regarding races, creeds, religious or cultural backgrounds, or gender.

Is your trust for deliverance from the penalty of sin, the power of sin and eventually the presence of sin in the person and work of Jesus Christ alone? If not, than you may have a faith but it is not saving faith. Saving faith is to be solely in Jesus Christ.

May God’s truth and grace reside here.

Soli deo Gloria!