Woe to them! For they walked in the way of Cain and abandoned themselves for the sake of gain to Balaam's error and perished in Korah's rebellion. (Jude 1:11)
They have eyes full of adultery, insatiable for sin. They entice unsteady souls. They have hearts trained in greed. Accursed children! Forsaking the right way, they have gone astray. They have followed the way of Balaam, the son of Beor, who loved gain from wrongdoing, but was rebuked for his own transgression; a speechless donkey spoke with human voice and restrained the prophet's madness. (2Pe 2:14-16)
But I have a few things against you: you have some there who hold the teaching of Balaam, who taught Balak to put a stumbling block before the sons of Israel, so that they might eat food sacrificed to idols and practice sexual immorality. (Rev 2:14)
Balaam is another old testament character who is mentioned repeatedly in the New Testament as a warning for the people of God. In fact he serves as a double warning, for Balaam's error can refer both to the error the prophet himself made and the error he led others into. It is thus a warning to avoid becoming like him, and also to avoid those who would lead us down his path.
Balaam is a curious character. He was a pagan soothsayer who heard from God. He is described both as prophet and false prophet. A man of contradictions. He came to curse the people yet restrained himself to only speak the words of blessing that the Lord gave him. Yet it was his lack of restraint that was his undoing. For he thought that he could be obedient to the Lord and persist in the rebellion of his own heart. The Lord resisted his path in many ways, even causing a donkey to speak - yet he persisted to the end. Even after he had seen the blessing that was on the people of God he sought to destroy them by leading them into immorality and unfaithfulness to God.
The error of Balaam thus represents the folly of those who know the Lord and know that the course that they are on is unrighteous in his eyes, yet for the love and lure of sinful pleasure they persist in it anyway!
It also represents the cunning scheme of our enemy. For he knows that he cannot defeat us by direct attack. Even his worst curse (if he has any power to curse at all, rather than manipulating the righteous curse of God for his own twisted means) cannot touch those whom the Lord has blessed. Failing to destroy us himself, he will seek to get us to destroy ourselves instead with the subtle lure of temptation into compromise. He is not called the tempter for nothing!
Just as with Cain, the stark contrast to the clear way of God may cause us to dismiss Balaam as irrelevant to our walk. But before we do, perhaps we should ask ourselves a few questions:
Are we more devoted than David?
Are we wiser than Solomon?
Are we stronger than Sampson?
All these three, despite the call of God on their lives, despite their clear gifting, fell into temptation and succumbed to Balaam's error. The only enemy that could defeat them was their own unfaithfulness in pursuing a path of sinful indulgence.
Let us heed the warning and avoid that path. A remarkable calling or gift is no guarantee of automatic continuance in the will of God. Balaam's error was that his life was in stark contrast to his prophetic gift, and he failed to bring any adjustment.
But among you there must not be even a hint of sexual immorality, or of any kind of impurity, or of greed, because these are improper for God's holy people. (Eph 5:3 NIV)
24.6.08
11.6.08
The way Cain went wrong
In my last post, the Way of Cain, I wrote about how Cain is presented in the Scriptures as a warning to us. We may be tempted to ignore that warning, because he was "Of the Evil One" and a murderer and thus seemingly far removed from us. But although the way of Cain ended with murder it did not begin there.
“You have heard that it was said to those of old, ‘You shall not murder; and whoever murders will be liable to judgement.’ But I say to you that everyone who is angry with his brother will be liable to judgement; whoever insults his brother will be liable to the council; and whoever says, ‘You fool!’ will be liable to the hell of fire. (Mt5:21-22)
Jesus, in the sermon on the mount traces back the way of Cain, from murder to anger, from anger to insults, and from insults to an offhand remark that reveals what is in the heart. Whilst we may never have followed the way of Cain to the bitter end, we all may stray on to the start of that path at some time or other. The warnings of scripture are written for a reason: they are all applicable to us! [1Co 10:11]
The way of Cain, for Cain himself, began with the resentment he felt over the grace that was shown to his brother. Why did he feel resentment? This, to me, reveals where the way of Cain really begins. It begins when we see our brothers as competing ministries rather than complementary servants outworking God's varied grace. [1Pe 4:10]
Joseph's brothers clearly went down the way of Cain. They became jealous of the grace bestowed on Joseph by their father. They saw him as competition for their father's affections and their own standing in the family. This resentment blinded them to the blessing that Joseph was to the family and themselves.
Saul went down the way of Cain. He became jealous of the grace that was upon David's life and saw it as a direct competition to his authority as King. He could not see the blessing David was to the kingdom, only the perceived threat he was to himself.
The way of Cain begins for us when the blessing and grace poured out on a brother and fellow servant of Jesus does not cause us to rejoice, but to feel threatened. If we find ourselves responding in that way, it's time to recognise that the way we have strayed onto is not good and turn around quickly.
We are not in competition with each other. We have been given varied grace in order to work together as Christ's body for his glory and honour - not our own.
But God has so composed the body, giving greater honour to the part that lacked it, that there may be no division in the body, but that the members may have the same care for one another. If one member suffers, all suffer together; if one member is honoured, all rejoice together. (1Co 12:24b-26)
“You have heard that it was said to those of old, ‘You shall not murder; and whoever murders will be liable to judgement.’ But I say to you that everyone who is angry with his brother will be liable to judgement; whoever insults his brother will be liable to the council; and whoever says, ‘You fool!’ will be liable to the hell of fire. (Mt5:21-22)
Jesus, in the sermon on the mount traces back the way of Cain, from murder to anger, from anger to insults, and from insults to an offhand remark that reveals what is in the heart. Whilst we may never have followed the way of Cain to the bitter end, we all may stray on to the start of that path at some time or other. The warnings of scripture are written for a reason: they are all applicable to us! [1Co 10:11]
The way of Cain, for Cain himself, began with the resentment he felt over the grace that was shown to his brother. Why did he feel resentment? This, to me, reveals where the way of Cain really begins. It begins when we see our brothers as competing ministries rather than complementary servants outworking God's varied grace. [1Pe 4:10]
Joseph's brothers clearly went down the way of Cain. They became jealous of the grace bestowed on Joseph by their father. They saw him as competition for their father's affections and their own standing in the family. This resentment blinded them to the blessing that Joseph was to the family and themselves.
Saul went down the way of Cain. He became jealous of the grace that was upon David's life and saw it as a direct competition to his authority as King. He could not see the blessing David was to the kingdom, only the perceived threat he was to himself.
The way of Cain begins for us when the blessing and grace poured out on a brother and fellow servant of Jesus does not cause us to rejoice, but to feel threatened. If we find ourselves responding in that way, it's time to recognise that the way we have strayed onto is not good and turn around quickly.
We are not in competition with each other. We have been given varied grace in order to work together as Christ's body for his glory and honour - not our own.
But God has so composed the body, giving greater honour to the part that lacked it, that there may be no division in the body, but that the members may have the same care for one another. If one member suffers, all suffer together; if one member is honoured, all rejoice together. (1Co 12:24b-26)
9.6.08
The Way of Cain
Woe to them! For they walked in the way of Cain (Jude 11a)
For this is the message that you have heard from the beginning, that we should love one another. We should not be like Cain, who was of the evil one and murdered his brother. And why did he murder him? Because his own deeds were evil and his brother's righteous. (1Jn 3:11-12)
In Luke 15, Jesus tells what is probably his most famous parable: The prodigal son. However when you read the context of the parable carefully, you realise that the parable is not primarily directed at the prodigals. It's a story about two brothers. One who receives abundant grace from the father, and the other who becomes bitter and angry as a result. It was told to the Pharisees who resented the grace he was showing to the tax collectors and sinners. Jesus in correcting their attitude tells this tale of two brothers which contains a sharp reminder of the very first two brothers: Abel and Cain. Jesus was sending a strong message - there is a grave danger in becoming resentful over the grace shown to another - for it is the way of Cain!
See to it that no one fails to obtain the grace of God; that no “root of bitterness” springs up and causes trouble, and by it many become defiled; (Heb 12:15)
Cain we are told in 1 John, "Was of the evil one." We might be tempted therefore to disregard his life and his errors as being irrelevant to those of us who belong to God. Yet in the same breath John warns us that we must not become like him! Since there is no need for a warning for something that can never occur, the implicit suggestion is that we are not immune from straying down the way of Cain, and we must be on guard to make sure we turn around quickly if we find we are on that path, for we know where it leads!
Everyone who hates his brother is a murderer, and you know that no murderer has eternal life abiding in him. (1Jn 3:15)
You see, Cain did not start out badly...
In the course of time Cain brought to the Lord an offering of the fruit of the ground. (Ge 4:5)
Cain brought an offering to God. It was his own initiative, and expression of his own heart and desire to minister to God. There was nothing wrong with this at all. It shows that there were good and noble desires and ambitions within Cain's heart... It was what happened next that revealed that there were other things lurking in Cain's heart that were not so pleasant!
...and Abel also brought of the firstborn of his flock and of their fat portions. And the Lord had regard for Abel and his offering, but for Cain and his offering he had no regard. So Cain was very angry, and his face fell. (Ge 4:4)
His younger brother got in on the act! Although Cain's attitude towards God seemed right, it was his attitude towards his brother that was his undoing. As John reminds us over and over in his epistles. Our love for God cannot exist in isolation from an expression of love towards our brothers. If the latter is wrong, then so is the former. God will sometimes arrange situations to bring issues in our heart that need dealing with up to the surface. The Father sought to do this for Cain...
The Lord said to Cain, “Why are you angry, and why has your face fallen? If you do well, will you not be accepted? And if you do not do well, sin is crouching at the door. Its desire is for you, but you must rule over it.” (Ge 4:6-7)
Even Cain had a choice. God did not set him up to fail! He stood at a crossroads. He could repent of his bad attitude towards his brother and master his sinful resentment, or he could continue to indulge it and see where it led him...
The choice he made now stands as an eternal warning for us not to do likewise!
“You have heard that it was said to those of old, ‘You shall not murder; and whoever murders will be liable to judgment.’ But I say to you that everyone who is angry with his brother will be liable to judgment; whoever insults his brother will be liable to the council; and whoever says, ‘You fool!’ will be liable to the hell of fire. So if you are offering your gift at the altar and there remember that your brother has something against you, leave your gift there before the altar and go. First be reconciled to your brother, and then come and offer your gift. (Mt 5:21-24)
[More to follow...]
For this is the message that you have heard from the beginning, that we should love one another. We should not be like Cain, who was of the evil one and murdered his brother. And why did he murder him? Because his own deeds were evil and his brother's righteous. (1Jn 3:11-12)
In Luke 15, Jesus tells what is probably his most famous parable: The prodigal son. However when you read the context of the parable carefully, you realise that the parable is not primarily directed at the prodigals. It's a story about two brothers. One who receives abundant grace from the father, and the other who becomes bitter and angry as a result. It was told to the Pharisees who resented the grace he was showing to the tax collectors and sinners. Jesus in correcting their attitude tells this tale of two brothers which contains a sharp reminder of the very first two brothers: Abel and Cain. Jesus was sending a strong message - there is a grave danger in becoming resentful over the grace shown to another - for it is the way of Cain!
See to it that no one fails to obtain the grace of God; that no “root of bitterness” springs up and causes trouble, and by it many become defiled; (Heb 12:15)
Cain we are told in 1 John, "Was of the evil one." We might be tempted therefore to disregard his life and his errors as being irrelevant to those of us who belong to God. Yet in the same breath John warns us that we must not become like him! Since there is no need for a warning for something that can never occur, the implicit suggestion is that we are not immune from straying down the way of Cain, and we must be on guard to make sure we turn around quickly if we find we are on that path, for we know where it leads!
Everyone who hates his brother is a murderer, and you know that no murderer has eternal life abiding in him. (1Jn 3:15)
You see, Cain did not start out badly...
In the course of time Cain brought to the Lord an offering of the fruit of the ground. (Ge 4:5)
Cain brought an offering to God. It was his own initiative, and expression of his own heart and desire to minister to God. There was nothing wrong with this at all. It shows that there were good and noble desires and ambitions within Cain's heart... It was what happened next that revealed that there were other things lurking in Cain's heart that were not so pleasant!
...and Abel also brought of the firstborn of his flock and of their fat portions. And the Lord had regard for Abel and his offering, but for Cain and his offering he had no regard. So Cain was very angry, and his face fell. (Ge 4:4)
His younger brother got in on the act! Although Cain's attitude towards God seemed right, it was his attitude towards his brother that was his undoing. As John reminds us over and over in his epistles. Our love for God cannot exist in isolation from an expression of love towards our brothers. If the latter is wrong, then so is the former. God will sometimes arrange situations to bring issues in our heart that need dealing with up to the surface. The Father sought to do this for Cain...
The Lord said to Cain, “Why are you angry, and why has your face fallen? If you do well, will you not be accepted? And if you do not do well, sin is crouching at the door. Its desire is for you, but you must rule over it.” (Ge 4:6-7)
Even Cain had a choice. God did not set him up to fail! He stood at a crossroads. He could repent of his bad attitude towards his brother and master his sinful resentment, or he could continue to indulge it and see where it led him...
The choice he made now stands as an eternal warning for us not to do likewise!
“You have heard that it was said to those of old, ‘You shall not murder; and whoever murders will be liable to judgment.’ But I say to you that everyone who is angry with his brother will be liable to judgment; whoever insults his brother will be liable to the council; and whoever says, ‘You fool!’ will be liable to the hell of fire. So if you are offering your gift at the altar and there remember that your brother has something against you, leave your gift there before the altar and go. First be reconciled to your brother, and then come and offer your gift. (Mt 5:21-24)
[More to follow...]
21.5.08
For the one in fifty-five
I am the one in ten a number on a list,
I am the one in ten even though I don't exist
Nobody knows me but I'm always there
Statistical reminder of a world that doesn't care.
~ UB40 - One in Ten
Statistics:
40,000 - Reported death-toll for the Chinese earthquake (source BBC News)
78,000 - Official death-toll for the Burma Cyclone (source Boston Globe)
193,700 - Number of abortions in the UK in 2006 - 1 in every 55 pregnancies. (Source Department of Health)
Here in the UK, the emotive subject of abortion has been back in the news as MPs voted not to lower the abortion limit from 24 weeks to 22 weeks.
Now, I don't claim to be an expert on the subject of abortion. I do believe in the sanctity and intrinsic value of every human life that is beyond price. I do believe and understand that in some exceptional and tragic circumstances a termination of pregnancy can be necessary. Most of all, I would say, I understand statistics... and as I have looked at the figures, I have to say, I think the battle that was lost in the Commons was the wrong battle in the first place...
The number of abortions in the UK that occur at over 20 weeks is around 1.5% and it is likely that most of these late abortions will be for medical reasons that are not bound by the time limit anyway. So even if the time limit had been dropped from 24 to 22 weeks it would have barely made a dent in the UK's shamefully high abortion rates. Now, I'm not saying these lives are not worth fighting for, every life is worth fighting for, it's just I think the most obvious problem lies elsewhere.
Of the seven legal grounds for an abortion in the UK, the one that covers serious illness or handicap in the unborn child only accounts for 1%. This means 99% of all abortions in the UK are of healthy children! The ground that is the most common is ground C - "The continuance of the pregnancy would involve greater risk of injury to the physical or mental health of the pregnant woman". When you unpack what this means in practice, it is considered that the mental stress caused by carrying an unwanted child falls into this category! So these are basically (with doubtless a few exceptions) the numbers of pregnancies aborted simply because the child is unwanted - these account for 97%! Of these the highest section, by far, is among teenage girls, with the peak at age 19.
I would seem to me, that if we want to make a real difference for the voiceless one in fifty-five, the real issues are a tightening up of the wording of ground C to bring it back in line with its original intention and prevent it being used merely for unwanted pregnancies, and a tackling of the thorny issue of teenage pregnancy.
I am the one in ten even though I don't exist
Nobody knows me but I'm always there
Statistical reminder of a world that doesn't care.
~ UB40 - One in Ten
Statistics:
40,000 - Reported death-toll for the Chinese earthquake (source BBC News)
78,000 - Official death-toll for the Burma Cyclone (source Boston Globe)
193,700 - Number of abortions in the UK in 2006 - 1 in every 55 pregnancies. (Source Department of Health)
Here in the UK, the emotive subject of abortion has been back in the news as MPs voted not to lower the abortion limit from 24 weeks to 22 weeks.
Now, I don't claim to be an expert on the subject of abortion. I do believe in the sanctity and intrinsic value of every human life that is beyond price. I do believe and understand that in some exceptional and tragic circumstances a termination of pregnancy can be necessary. Most of all, I would say, I understand statistics... and as I have looked at the figures, I have to say, I think the battle that was lost in the Commons was the wrong battle in the first place...
The number of abortions in the UK that occur at over 20 weeks is around 1.5% and it is likely that most of these late abortions will be for medical reasons that are not bound by the time limit anyway. So even if the time limit had been dropped from 24 to 22 weeks it would have barely made a dent in the UK's shamefully high abortion rates. Now, I'm not saying these lives are not worth fighting for, every life is worth fighting for, it's just I think the most obvious problem lies elsewhere.
Of the seven legal grounds for an abortion in the UK, the one that covers serious illness or handicap in the unborn child only accounts for 1%. This means 99% of all abortions in the UK are of healthy children! The ground that is the most common is ground C - "The continuance of the pregnancy would involve greater risk of injury to the physical or mental health of the pregnant woman". When you unpack what this means in practice, it is considered that the mental stress caused by carrying an unwanted child falls into this category! So these are basically (with doubtless a few exceptions) the numbers of pregnancies aborted simply because the child is unwanted - these account for 97%! Of these the highest section, by far, is among teenage girls, with the peak at age 19.
I would seem to me, that if we want to make a real difference for the voiceless one in fifty-five, the real issues are a tightening up of the wording of ground C to bring it back in line with its original intention and prevent it being used merely for unwanted pregnancies, and a tackling of the thorny issue of teenage pregnancy.
20.5.08
A word of warning
These things happened to them as examples and were written down as warnings for us, on whom the fulfillment of the ages has come. (1Co 10:11 NIV)
Beloved, although I was very eager to write to you about our common salvation, I found it necessary to write appealing to you to contend for the faith that was once for all delivered to the saints. (Jude 3)
The Bible is full of instruction for us. It is all relevant for us today as the New Covenant people of God. Even the Old Testament (especially the Old Testament!), if understood correctly, is full of accounts that are not just there for the sake of our historical curiosity; they are recorded as examples and warnings... for us!
Of course, given a choice, we will always prefer an example to a warning! I know personally, I always prefer to preach from passages that are examples of victory, deliverance, and overcoming faith. But the warnings are there for a reason too, both example and warning are recorded for us. We ignore the warnings at our peril!
The prudent sees danger and hides himself, but the simple go on and suffer for it. (Pr 27:12)
I was thinking about this as I was reading the book of Jude. Here was a man who, as one of the Lord's brothers, had grown up with Jesus. Just think of the insight and the revelation he could have brought and shared about the great salvation we have in Christ - something he was eager to do... Yet when he gets his chance to write to the churches, a letter that would (eventually!) become part of the canon of Scripture and be recognised as part of God's eternal, infallible, sufficient word to this world... he felt constrained by the Holy Spirit to go down another route.
We all love to hear the examples, but sometimes we need to heed the warnings. The Spirit constrained Jude to leave warnings, not just for the New Testament churches of his time, but for us. They are not written down to scare us, or bring us condemnation, but for our benefit. Warnings do us good because they help us to avoid the things that would harm us. They help us to recognise the fist signs that we are on the wrong path, and to turn around quickly!
Jude must have had particular insight into figures who by their mistakes are forever associated with warnings - he had to change his name because of one of them! (Mt 13:55) He mentions three in particular that are powerful warnings we do well to take note off....
I will look at each in detail in further posts.
Beloved, although I was very eager to write to you about our common salvation, I found it necessary to write appealing to you to contend for the faith that was once for all delivered to the saints. (Jude 3)
The Bible is full of instruction for us. It is all relevant for us today as the New Covenant people of God. Even the Old Testament (especially the Old Testament!), if understood correctly, is full of accounts that are not just there for the sake of our historical curiosity; they are recorded as examples and warnings... for us!
Of course, given a choice, we will always prefer an example to a warning! I know personally, I always prefer to preach from passages that are examples of victory, deliverance, and overcoming faith. But the warnings are there for a reason too, both example and warning are recorded for us. We ignore the warnings at our peril!
The prudent sees danger and hides himself, but the simple go on and suffer for it. (Pr 27:12)
I was thinking about this as I was reading the book of Jude. Here was a man who, as one of the Lord's brothers, had grown up with Jesus. Just think of the insight and the revelation he could have brought and shared about the great salvation we have in Christ - something he was eager to do... Yet when he gets his chance to write to the churches, a letter that would (eventually!) become part of the canon of Scripture and be recognised as part of God's eternal, infallible, sufficient word to this world... he felt constrained by the Holy Spirit to go down another route.
We all love to hear the examples, but sometimes we need to heed the warnings. The Spirit constrained Jude to leave warnings, not just for the New Testament churches of his time, but for us. They are not written down to scare us, or bring us condemnation, but for our benefit. Warnings do us good because they help us to avoid the things that would harm us. They help us to recognise the fist signs that we are on the wrong path, and to turn around quickly!
Jude must have had particular insight into figures who by their mistakes are forever associated with warnings - he had to change his name because of one of them! (Mt 13:55) He mentions three in particular that are powerful warnings we do well to take note off....
The Way of Cain,
The Error of Balaam,
The Rebellion of Korah
I will look at each in detail in further posts.
29.4.08
Displaying the invisible
He is the image of the invisible God, the firstborn of all creation. (Col 1:15)
You shall take fine flour and bake twelve loaves from it; two tenths of an ephah shall be in each loaf. And you shall set them in two piles, six in a pile, on the table of pure gold before the Lord. And you shall put pure frankincense on each pile, that it may go with the bread as a memorial portion as a food offering to the Lord. Every Sabbath day Aaron shall arrange it before the Lord regularly; it is from the people of Israel as a covenant forever. And it shall be for Aaron and his sons, and they shall eat it in a holy place, since it is for him a most holy portion out of the Lord's food offerings, a perpetual due.” (Lev 24:5-9)
I have been thinking some more on how God is made manifest - the invisible made visible, and how like Christ, the church bears the image of the invisible.
I have found a powerful example in the Old Testament with the showbread. Under the Old Covenant God's presence was hidden behind the veil, yet in front of the veil were golden objects that represented the hidden glory of God. The altar of incense, the lampstand, and the table where the showbread was placed. Each of these is worthy of a study in its own right. The prayers of the people, the prophetic witness of the people and the presence among God's people, but it is this last one I want to examine today. For the showbread was also called the "bread of the Presence." It was there to show - make visible - the invisible presence of God.
Since we know that it is in Christ that we find the perfect image of the invisible, it should not surprise us to find elements of him and his covenant meal - the bread of life - the table of the Lord.
But here's where the symbolism gets interesting... there's not one loaf on the table but twelve. Twelve tribes, twelve apostles - twelve is the number of God's chosen people. So are we looking at a representation of Christ or the Church? The language in Leviticus mixes it around a bit too, for we are told of the bread that is is both from the people (v8) and from the Lord (v9).
We see that the showbread, the bread of the Presence, is the people representing Christ, making the invisible presence visible.
Some other details of the showbread then take on a relevance for how we as the people of God make his presence known.
The bread was covered in frankincense - it was a fragrant offering from the people to the Lord. It represents the people offering themselves to God, laying their lives on the altar - engaging in true spiritual worship.
The bread was arranged in two piles of six. The significance of this symbolism would not have escaped the notice of the people in their journey through the wilderness - for it was their marching order! When the people camped they were arranged in four groups of three, one to each point of the compass, with the presence of God in the middle. But when they were on the move the formation changed; two groups of six with the presence of God in between - six tribes in front and six tribes behind.
So the showbread doesn't represent a holy huddle of the people of God, camped round the presence keeping it to themselves. But the church on the move, going out, following the mandate to go, taking the visible display of the presence with them.
As we go we go with a message, so the two piles of bread that can be seen represent the two angelic cherubs behind the veil that cannot be seen, and in between... is the Presence!
You shall take fine flour and bake twelve loaves from it; two tenths of an ephah shall be in each loaf. And you shall set them in two piles, six in a pile, on the table of pure gold before the Lord. And you shall put pure frankincense on each pile, that it may go with the bread as a memorial portion as a food offering to the Lord. Every Sabbath day Aaron shall arrange it before the Lord regularly; it is from the people of Israel as a covenant forever. And it shall be for Aaron and his sons, and they shall eat it in a holy place, since it is for him a most holy portion out of the Lord's food offerings, a perpetual due.” (Lev 24:5-9)
I have been thinking some more on how God is made manifest - the invisible made visible, and how like Christ, the church bears the image of the invisible.
I have found a powerful example in the Old Testament with the showbread. Under the Old Covenant God's presence was hidden behind the veil, yet in front of the veil were golden objects that represented the hidden glory of God. The altar of incense, the lampstand, and the table where the showbread was placed. Each of these is worthy of a study in its own right. The prayers of the people, the prophetic witness of the people and the presence among God's people, but it is this last one I want to examine today. For the showbread was also called the "bread of the Presence." It was there to show - make visible - the invisible presence of God.
Since we know that it is in Christ that we find the perfect image of the invisible, it should not surprise us to find elements of him and his covenant meal - the bread of life - the table of the Lord.
But here's where the symbolism gets interesting... there's not one loaf on the table but twelve. Twelve tribes, twelve apostles - twelve is the number of God's chosen people. So are we looking at a representation of Christ or the Church? The language in Leviticus mixes it around a bit too, for we are told of the bread that is is both from the people (v8) and from the Lord (v9).
We see that the showbread, the bread of the Presence, is the people representing Christ, making the invisible presence visible.
Some other details of the showbread then take on a relevance for how we as the people of God make his presence known.
The bread was covered in frankincense - it was a fragrant offering from the people to the Lord. It represents the people offering themselves to God, laying their lives on the altar - engaging in true spiritual worship.
The bread was arranged in two piles of six. The significance of this symbolism would not have escaped the notice of the people in their journey through the wilderness - for it was their marching order! When the people camped they were arranged in four groups of three, one to each point of the compass, with the presence of God in the middle. But when they were on the move the formation changed; two groups of six with the presence of God in between - six tribes in front and six tribes behind.
So the showbread doesn't represent a holy huddle of the people of God, camped round the presence keeping it to themselves. But the church on the move, going out, following the mandate to go, taking the visible display of the presence with them.
As we go we go with a message, so the two piles of bread that can be seen represent the two angelic cherubs behind the veil that cannot be seen, and in between... is the Presence!
16.4.08
The Visible Love of God - part 2
See what kind of love the Father has given to us, that we should be called children of God; and so we are. (1Jn 3:1a)
In my last post I wrote about how Christ is the visible manifestation of God's love (agape). But it is not just in Jesus that the visible love of God is displayed...
See what kind of love the Father has given to us, that we should be called children of God...
The primary way that God's agape love is made visible to the world today is not through Christ, whom they cannot see, but through us! The church, the community of the children of God, is designed to be a display of what the Father's love looks like to the world.
No one has ever seen God; if we love one another, God abides in us and his love is perfected in us. (1Jn 4:12)
By this all people will know that you are my disciples, if you have love for one another.” (Jn 13:35)
John's message, time and time again in his first epistle is that our love - the love between brothers and sisters in the faith - is a visible expression of the Father's own love. If we love each other we display the love of the Father. If we do not love each other then it is a telling evidence of an absence of the Father's love - not toward us, for that remains steadfast even while we were still in sin - an absence of that love reflected in our own hearts.
If anyone says, “I love God,” and hates his brother, he is a liar; for he who does not love his brother whom he has seen cannot love God whom he has not seen. (1Jn 4:20)
Our display of agape love to each other, I believe, is the primary way we make God manifest to the world. Even the gifts of the Spirit, which are described as manifestations of the Spirit - and thus by design function to make God known, are meaningless if they do not operate in the context of love. You cannot have chapters 12 and 14 of 1 Corinthians without chapter 13!
We are happy to boast in the Father's unconditional love towards us, but how is that reflected in our attitude towards a brother or sister who does not measure up to our own "conditions"? We thank God for the journey he has taken us on out of error and into truth; yet how do we react to those who speak what we consider to be in error? Do we instruct them gently or rebuke them harshly and publicly? It's all too easy, like Peter, to be confessing Christ one minute, and be a mouthpiece for the Accuser the next. As James says - my brothers, this should not be!
If the light does not shine on its own stand how can it illuminate the world?
How are we to love each other? In the same way the God loves us. Not just conceptually or emotionally, but tangibly and visibly, with a love that does something that can be seen.
Little children, let us not love in word or talk but in deed and in truth. (1Jn 3:18)
In my last post I wrote about how Christ is the visible manifestation of God's love (agape). But it is not just in Jesus that the visible love of God is displayed...
See what kind of love the Father has given to us, that we should be called children of God...
The primary way that God's agape love is made visible to the world today is not through Christ, whom they cannot see, but through us! The church, the community of the children of God, is designed to be a display of what the Father's love looks like to the world.
No one has ever seen God; if we love one another, God abides in us and his love is perfected in us. (1Jn 4:12)
By this all people will know that you are my disciples, if you have love for one another.” (Jn 13:35)
John's message, time and time again in his first epistle is that our love - the love between brothers and sisters in the faith - is a visible expression of the Father's own love. If we love each other we display the love of the Father. If we do not love each other then it is a telling evidence of an absence of the Father's love - not toward us, for that remains steadfast even while we were still in sin - an absence of that love reflected in our own hearts.
If anyone says, “I love God,” and hates his brother, he is a liar; for he who does not love his brother whom he has seen cannot love God whom he has not seen. (1Jn 4:20)
Our display of agape love to each other, I believe, is the primary way we make God manifest to the world. Even the gifts of the Spirit, which are described as manifestations of the Spirit - and thus by design function to make God known, are meaningless if they do not operate in the context of love. You cannot have chapters 12 and 14 of 1 Corinthians without chapter 13!
We are happy to boast in the Father's unconditional love towards us, but how is that reflected in our attitude towards a brother or sister who does not measure up to our own "conditions"? We thank God for the journey he has taken us on out of error and into truth; yet how do we react to those who speak what we consider to be in error? Do we instruct them gently or rebuke them harshly and publicly? It's all too easy, like Peter, to be confessing Christ one minute, and be a mouthpiece for the Accuser the next. As James says - my brothers, this should not be!
If the light does not shine on its own stand how can it illuminate the world?
How are we to love each other? In the same way the God loves us. Not just conceptually or emotionally, but tangibly and visibly, with a love that does something that can be seen.
Little children, let us not love in word or talk but in deed and in truth. (1Jn 3:18)
9.4.08
The visible love of God
See what kind of love the Father has given to us, that we should be called children of God; and so we are. (1John 3:1)
During my recent holiday I was meditating on 1John and Jude. Sometimes when you read the Word a verse will jump up and grab you; sometimes it can be single word. As I read the verse above it was the first word that arrested my attention.
See what kind of love the Father has given to us...
What kind of love has the Father given to us? The visible kind! The kind that can be displayed and seen!
John doesn't say we should know the love of God theoretically, or read about it, or just feel it touching our emotions... he tells us to see it! The love of God is not an abstract concept, but something that has a visible expression. That is one of the main themes of this letter of John. He is telling the brothers what the love of God should look like.
I love the way the letter starts...
That which was from the beginning, which we have heard, which we have seen with our eyes, which we looked upon and have touched with our hands, concerning the word of life — the life was made manifest, and we have seen it, and testify to it and proclaim to you the eternal life, which was with the Father and was made manifest to us (1Jn 1:1-2)
Right from the beginning John frames his discourse, not on nebulous concepts, but on the tangible, visible realities of God's nature that had been made manifest to him.
God's love is visible, his life made manifest, primarily through the means that John is referring to here - through Jesus.
If we want to know what the Father is like, we have a perfect representation in the Son.
Philip said to him, “Lord, show us the Father, and it is enough for us.” Jesus said to him, “Have I been with you so long, and you still do not know me, Philip? Whoever has seen me has seen the Father. (Jn 14:18-19)
So if we want to see the love of God, the first place we need to look is at Jesus himself. For God so loved the world... and that love resulted in a visible expression - Jesus, who embodied and demonstrated the love of the Father.
It's interesting... Jesus has many names and titles in the Scriptures. The one most frequently used in connection with him is Christ - the anointed one. But there are two times when God the Father speaks directly, and audibly, from heaven concerning the Son; what title does he use?
And behold, a voice from heaven said, “This is my Son, the Beloved, with whom I am well pleased.” (Mt 3:17)
He was still speaking when, behold, a bright cloud overshadowed them, and a voice from the cloud said, “This is my Son, the Beloved, with whom I am well pleased; listen to him.” (Mt 17:5)
The word used in the Scriptures for "the Beloved" is "o agapetos" - the Agape-One. Jesus was and is, the Agape-One, the perfect expression of God's covenant love. Not just because he was beloved, but because he made visible that same expression of love that is the very nature of God himself.
Anyone who does not love does not know God, because God is love [agape]. (1Jn 4:8)
Love is at the core of who God is. It is the expression of his nature. It is the motivating force behind all he does. Whenever God is made manifest it is always in the context of love. So when the Father describes the son, it seems even his status as the Anointed-One is subordinate to his ultimate expression as the Agape-One. His anointing is also on the basis of his love.
You have loved righteousness and hated wickedness; therefore God, your God, has anointed you with the oil of gladness beyond your companions. (Heb 1:9)
If the visible love of God is so crucial, so central, how does this effect how we seek to represent God to the world?
[More to follow...]
During my recent holiday I was meditating on 1John and Jude. Sometimes when you read the Word a verse will jump up and grab you; sometimes it can be single word. As I read the verse above it was the first word that arrested my attention.
See what kind of love the Father has given to us...
What kind of love has the Father given to us? The visible kind! The kind that can be displayed and seen!
John doesn't say we should know the love of God theoretically, or read about it, or just feel it touching our emotions... he tells us to see it! The love of God is not an abstract concept, but something that has a visible expression. That is one of the main themes of this letter of John. He is telling the brothers what the love of God should look like.
I love the way the letter starts...
That which was from the beginning, which we have heard, which we have seen with our eyes, which we looked upon and have touched with our hands, concerning the word of life — the life was made manifest, and we have seen it, and testify to it and proclaim to you the eternal life, which was with the Father and was made manifest to us (1Jn 1:1-2)
Right from the beginning John frames his discourse, not on nebulous concepts, but on the tangible, visible realities of God's nature that had been made manifest to him.
God's love is visible, his life made manifest, primarily through the means that John is referring to here - through Jesus.
If we want to know what the Father is like, we have a perfect representation in the Son.
Philip said to him, “Lord, show us the Father, and it is enough for us.” Jesus said to him, “Have I been with you so long, and you still do not know me, Philip? Whoever has seen me has seen the Father. (Jn 14:18-19)
So if we want to see the love of God, the first place we need to look is at Jesus himself. For God so loved the world... and that love resulted in a visible expression - Jesus, who embodied and demonstrated the love of the Father.
It's interesting... Jesus has many names and titles in the Scriptures. The one most frequently used in connection with him is Christ - the anointed one. But there are two times when God the Father speaks directly, and audibly, from heaven concerning the Son; what title does he use?
And behold, a voice from heaven said, “This is my Son, the Beloved, with whom I am well pleased.” (Mt 3:17)
He was still speaking when, behold, a bright cloud overshadowed them, and a voice from the cloud said, “This is my Son, the Beloved, with whom I am well pleased; listen to him.” (Mt 17:5)
The word used in the Scriptures for "the Beloved" is "o agapetos" - the Agape-One. Jesus was and is, the Agape-One, the perfect expression of God's covenant love. Not just because he was beloved, but because he made visible that same expression of love that is the very nature of God himself.
Anyone who does not love does not know God, because God is love [agape]. (1Jn 4:8)
Love is at the core of who God is. It is the expression of his nature. It is the motivating force behind all he does. Whenever God is made manifest it is always in the context of love. So when the Father describes the son, it seems even his status as the Anointed-One is subordinate to his ultimate expression as the Agape-One. His anointing is also on the basis of his love.
You have loved righteousness and hated wickedness; therefore God, your God, has anointed you with the oil of gladness beyond your companions. (Heb 1:9)
If the visible love of God is so crucial, so central, how does this effect how we seek to represent God to the world?
[More to follow...]
17.3.08
On Rivers, Threads and Motifs
A river flowed out of Eden to water the garden, and there it divided and became four rivers. The name of the first is the Pishon. It is the one that flowed around the whole land of Havilah, where there is gold. And the gold of that land is good; bdellium and onyx stone are there. The name of the second river is the Gihon. It is the one that flowed around the whole land of Cush. And the name of the third river is the Tigris, which flows east of Assyria. And the fourth river is the Euphrates. (Ge 2:10-14)
And they shall make the ephod of gold, of blue and purple and scarlet yarns, and of fine twined linen, skillfully worked. (Ex 28:6)
I mentioned in a previous post about the link between the symbolism in the four-coloured threads of the high priest's garments, and the four rivers that flowed out of Eden. This was because I saw in the four colours four aspects of God's eternal plan to reach the whole world.
The gold, the colour of the presence, represents the glory of God and God's purpose to fill the whole earth with the knowledge of his glory.
The blue, the colour of heaven, holiness, and the revealed word of God. It is God's intention that his voice go out to every nation, and that we follow his revealed purpose to bring the realities of heaven into being on the earth.
The purple, the royal colour is the colour of the kingdom, and God's intention that his righteous kingdom order be extended to the whole earth as men and women in his image establish his rule on his behalf.
The crimson, the colour of shed blood, that represents the covenant - and ultimately the gospel revealed in the New Covenant in Christ's blood. A message of good news that must be taken to every people, tribe and tongue.
Clearly there is a link with the symbolism of the waters of Eden dividing into four to reach the four corners of the world. But I wondered if there was a closer correlation between the four rivers and the four threads, or more specifically the motifs behind them: glory, revelation, kingdom and covenant.
The first link is easy to make: the Pishon is described in terms of the gold that it flows through.
The others are not so easy, but these are the connection that I made...
The Gihon is described in terms of flowing around the whole land. As taking the land is a frequent parallel in the Old Testament with extending the Kindom, this would link it with the purple thread.
Tigris means "Rushing waters" - as the voice of God is described in terms of the roar of many waters, this would link it with the blue thread.
Euphrates means either "Fruitful" or "Carrying forward". It's not unreasonable to link this with the covenant purpose of God in the gospel that is carried forward to produce a fruitful harvest from among men.
Of course, all of this is purely academic unless the Scriptures themselves associate these rivers with these motifs elsewhere. So what are the associations linked with these rivers when they are next used in Scripture?
Is Gihon linked with Kingdom?
King David said, “Call to me Zadok the priest, Nathan the prophet, and Benaiah the son of Jehoiada.” So they came before the king. And the king said to them, “Take with you the servants of your lord and have Solomon my son ride on my own mule, and bring him down to Gihon. And let Zadok the priest and Nathan the prophet there anoint him king over Israel. Then blow the trumpet and say, ‘Long live King Solomon!’ (1Ki 1:32-34)
Is the Tigris linked with revelation?
In the third year of Cyrus king of Persia a word was revealed to Daniel, who was named Belteshazzar. And the word was true, and it was a great conflict. And he understood the word and had understanding of the vision. In those days I, Daniel, was mourning for three weeks. I ate no delicacies, no meat or wine entered my mouth, nor did I anoint myself at all, for the full three weeks. On the twenty-fourth day of the first month, as I was standing on the bank of the great river (that is, the Tigris)... (Dan 10:1-4)
And is the Euphrates linked with the covenant purpose of God?
On that day the Lord made a covenant with Abram, saying, “To your offspring I give this land, from the river of Egypt to the great river, the river Euphrates (Ge 15:18)
Just coincidence, or a helpful framework for unpacking some of the symbolic significance in the Scriptures? I'll let you decide.
And they shall make the ephod of gold, of blue and purple and scarlet yarns, and of fine twined linen, skillfully worked. (Ex 28:6)
I mentioned in a previous post about the link between the symbolism in the four-coloured threads of the high priest's garments, and the four rivers that flowed out of Eden. This was because I saw in the four colours four aspects of God's eternal plan to reach the whole world.
The gold, the colour of the presence, represents the glory of God and God's purpose to fill the whole earth with the knowledge of his glory.
The blue, the colour of heaven, holiness, and the revealed word of God. It is God's intention that his voice go out to every nation, and that we follow his revealed purpose to bring the realities of heaven into being on the earth.
The purple, the royal colour is the colour of the kingdom, and God's intention that his righteous kingdom order be extended to the whole earth as men and women in his image establish his rule on his behalf.
The crimson, the colour of shed blood, that represents the covenant - and ultimately the gospel revealed in the New Covenant in Christ's blood. A message of good news that must be taken to every people, tribe and tongue.
Clearly there is a link with the symbolism of the waters of Eden dividing into four to reach the four corners of the world. But I wondered if there was a closer correlation between the four rivers and the four threads, or more specifically the motifs behind them: glory, revelation, kingdom and covenant.
The first link is easy to make: the Pishon is described in terms of the gold that it flows through.
The others are not so easy, but these are the connection that I made...
The Gihon is described in terms of flowing around the whole land. As taking the land is a frequent parallel in the Old Testament with extending the Kindom, this would link it with the purple thread.
Tigris means "Rushing waters" - as the voice of God is described in terms of the roar of many waters, this would link it with the blue thread.
Euphrates means either "Fruitful" or "Carrying forward". It's not unreasonable to link this with the covenant purpose of God in the gospel that is carried forward to produce a fruitful harvest from among men.
Of course, all of this is purely academic unless the Scriptures themselves associate these rivers with these motifs elsewhere. So what are the associations linked with these rivers when they are next used in Scripture?
Is Gihon linked with Kingdom?
King David said, “Call to me Zadok the priest, Nathan the prophet, and Benaiah the son of Jehoiada.” So they came before the king. And the king said to them, “Take with you the servants of your lord and have Solomon my son ride on my own mule, and bring him down to Gihon. And let Zadok the priest and Nathan the prophet there anoint him king over Israel. Then blow the trumpet and say, ‘Long live King Solomon!’ (1Ki 1:32-34)
Is the Tigris linked with revelation?
In the third year of Cyrus king of Persia a word was revealed to Daniel, who was named Belteshazzar. And the word was true, and it was a great conflict. And he understood the word and had understanding of the vision. In those days I, Daniel, was mourning for three weeks. I ate no delicacies, no meat or wine entered my mouth, nor did I anoint myself at all, for the full three weeks. On the twenty-fourth day of the first month, as I was standing on the bank of the great river (that is, the Tigris)... (Dan 10:1-4)
And is the Euphrates linked with the covenant purpose of God?
On that day the Lord made a covenant with Abram, saying, “To your offspring I give this land, from the river of Egypt to the great river, the river Euphrates (Ge 15:18)
Just coincidence, or a helpful framework for unpacking some of the symbolic significance in the Scriptures? I'll let you decide.
12.3.08
Still got the Blues
While we are on the subject of "blues". I couldn't resist a little detour to highlight some Blues of the musical variety!
The first clip is Gary Moore, one of my all-time favourite musicians, playing Still Got the Blues.
The second clip is a recent discovery for me. He's an American blues/rock guitarist by the name of Joe Bonamassa. I saw him live a few weeks ago, and well... superlatives fail me. This is him playing Bridge to Better Days live on Dutch T.V.
The first clip is Gary Moore, one of my all-time favourite musicians, playing Still Got the Blues.
The second clip is a recent discovery for me. He's an American blues/rock guitarist by the name of Joe Bonamassa. I saw him live a few weeks ago, and well... superlatives fail me. This is him playing Bridge to Better Days live on Dutch T.V.
11.3.08
Sacré Bleu!
Pardon my French! The title to this post literally means "Holy Blue!" and is an outdated expletive in French. Please excuse me if I have offended any French readers sensibilities... but I couldn't resist!
You see my friend, Richard, pointed out that the colour blue is also associated with holiness. As this is an important point, I decided to write a new post rather than hide a response away in the comments section.
In my own studies into the significance of this colour, I found the same thing. Especially in relation to the holy things in the tabernacle.
When the camp is to set out, Aaron and his sons shall go in and take down the veil of the screen and cover the ark of the testimony with it. Then they shall put on it a covering of goatskin and spread on top of that a cloth all of blue, and shall put in its poles. (Nu 4:5-6)
Here the ark, the representation of the holy presence of God, was covered with a cloth of blue. If you read on, you discover that all the holy things were to be covered in blue when they were transported.
The writer to the Hebrews says that these items were just copies of the heavenly realities that are fulfilled in Christ. They are thus pieces of a heavenly reality made manifest on the earth.
Blue is therefore an appropriate colour for these holy things, for it is after all the colour of the heavens above. It symbolises something of heaven made present on the earth.
This adds an important significance to the "blue thread" of God's eternal purpose that runs all the way through Scripture: it is the Father's heart to make heaven manifest on the earth.
This is how Jesus taught us to pray - that his kingdom would come on earth as it is in heaven. This is the vision that Daniel interpreted - a rock cut out of a heavenly mountain that grew until it reproduced that same mountain on the earth.
This is not a contradiction of seeing blue as representing the word of God, but it does align it (as I thought) more with the prophetic ministry of the word, rather than the teaching ministry. For it is the essence of prophetic ministry to see into the realities that are in heaven and lay hold of them, bringing them into the here and now.
Indeed the concepts of heavenly holiness, the word of God, and the river seem to be closely linked - not just by colour-coincidence...
Husbands, love your wives, just as Christ loved the church and gave himself up for her to make her holy, cleansing her by the washing with water through the word, and to present her to himself as a radiant church, without stain or wrinkle or any other blemish, but holy and blameless. (Eph 5:25-27 NIV)
Perhaps this also is the significance of the tassels of blue on the corners of the robes. As we walk in line with the word of God, with every step we take, the colour of heaven is touching the earth.
You see my friend, Richard, pointed out that the colour blue is also associated with holiness. As this is an important point, I decided to write a new post rather than hide a response away in the comments section.
In my own studies into the significance of this colour, I found the same thing. Especially in relation to the holy things in the tabernacle.
When the camp is to set out, Aaron and his sons shall go in and take down the veil of the screen and cover the ark of the testimony with it. Then they shall put on it a covering of goatskin and spread on top of that a cloth all of blue, and shall put in its poles. (Nu 4:5-6)
Here the ark, the representation of the holy presence of God, was covered with a cloth of blue. If you read on, you discover that all the holy things were to be covered in blue when they were transported.
The writer to the Hebrews says that these items were just copies of the heavenly realities that are fulfilled in Christ. They are thus pieces of a heavenly reality made manifest on the earth.
Blue is therefore an appropriate colour for these holy things, for it is after all the colour of the heavens above. It symbolises something of heaven made present on the earth.
This adds an important significance to the "blue thread" of God's eternal purpose that runs all the way through Scripture: it is the Father's heart to make heaven manifest on the earth.
This is how Jesus taught us to pray - that his kingdom would come on earth as it is in heaven. This is the vision that Daniel interpreted - a rock cut out of a heavenly mountain that grew until it reproduced that same mountain on the earth.
This is not a contradiction of seeing blue as representing the word of God, but it does align it (as I thought) more with the prophetic ministry of the word, rather than the teaching ministry. For it is the essence of prophetic ministry to see into the realities that are in heaven and lay hold of them, bringing them into the here and now.
Indeed the concepts of heavenly holiness, the word of God, and the river seem to be closely linked - not just by colour-coincidence...
Husbands, love your wives, just as Christ loved the church and gave himself up for her to make her holy, cleansing her by the washing with water through the word, and to present her to himself as a radiant church, without stain or wrinkle or any other blemish, but holy and blameless. (Eph 5:25-27 NIV)
Perhaps this also is the significance of the tassels of blue on the corners of the robes. As we walk in line with the word of God, with every step we take, the colour of heaven is touching the earth.
10.3.08
The Blue Cord
"You shall make a plate of pure gold and engrave on it, like the engraving of a signet, ‘Holy to the Lord.’ And you shall fasten it on the turban by a cord of blue. It shall be on the front of the turban. It shall be on Aaron's forehead" (Ex 28:36-38a NIV)
These commandments that I give you today are to be upon your hearts. Impress them on your children. Talk about them when you sit at home and when you walk along the road, when you lie down and when you get up. Tie them as symbols on your hands and bind them on your foreheads. (Dt 6:6-8)
The Lord said to Moses, “Speak to the people of Israel, and tell them to make tassels on the corners of their garments throughout their generations, and to put a cord of blue on the tassel of each corner. And it shall be a tassel for you to look at and remember all the commandments of the Lord, to do them, not to follow after your own heart and your own eyes, which you are inclined to whore after. So you shall remember and do all my commandments, and be holy to your God. (Nu 15:37-40)
I promised to post on the connection between the word of God and the colour blue. Here it is.
Aaron was to have a plate bound to his forehead by a cord of blue. It had the word of God - "Holy to the Lord" engraved upon it. In a parallel analogy, the Lord commanded the people through Moses to have the word of God bound upon their foreheads.
The blue cord appears again in the curious commandment about the tassels. Here the blue chord and the tassel were again to remind them of all that the Lord had spoken to them, that they would obey it and be holy to the Lord.
Slightly more tenuously, perhaps, a blue cord is reminiscent of a river. When God speaks it is often described like the "roar of many waters." This takes us back to the four rivers that flowed out of Eden. There is more to be said here too, which I will write in another post.
[Again, just to stress: this is not meant to be taken as a rigorous theological basis for the meaning of the colour blue in the scriptures , but I trust it does lend weight to my association of this colour with the revealed word of God.]
These commandments that I give you today are to be upon your hearts. Impress them on your children. Talk about them when you sit at home and when you walk along the road, when you lie down and when you get up. Tie them as symbols on your hands and bind them on your foreheads. (Dt 6:6-8)
The Lord said to Moses, “Speak to the people of Israel, and tell them to make tassels on the corners of their garments throughout their generations, and to put a cord of blue on the tassel of each corner. And it shall be a tassel for you to look at and remember all the commandments of the Lord, to do them, not to follow after your own heart and your own eyes, which you are inclined to whore after. So you shall remember and do all my commandments, and be holy to your God. (Nu 15:37-40)
I promised to post on the connection between the word of God and the colour blue. Here it is.
Aaron was to have a plate bound to his forehead by a cord of blue. It had the word of God - "Holy to the Lord" engraved upon it. In a parallel analogy, the Lord commanded the people through Moses to have the word of God bound upon their foreheads.
The blue cord appears again in the curious commandment about the tassels. Here the blue chord and the tassel were again to remind them of all that the Lord had spoken to them, that they would obey it and be holy to the Lord.
Slightly more tenuously, perhaps, a blue cord is reminiscent of a river. When God speaks it is often described like the "roar of many waters." This takes us back to the four rivers that flowed out of Eden. There is more to be said here too, which I will write in another post.
[Again, just to stress: this is not meant to be taken as a rigorous theological basis for the meaning of the colour blue in the scriptures , but I trust it does lend weight to my association of this colour with the revealed word of God.]
6.3.08
Colour me beautiful
Then bring near to you Aaron your brother, and his sons with him, from among the people of Israel, to serve me as priests — Aaron and Aaron's sons, Nadab and Abihu, Eleazar and Ithamar. And you shall make holy garments for Aaron your brother, for glory and for beauty. They shall receive gold, blue and purple and scarlet yarns, and fine twined linen. And they shall make the ephod of gold, of blue and purple and scarlet yarns, and of fine twined linen, skilfully worked. (Ex 28:1-2,5-6)
I have been meditating on this passage of scripture and the significance of the multi-colour garments that the high-priest was to wear.
Of course the immediate parallel that springs to mind is that of Joseph.
Now Israel loved Joseph more than any other of his sons, because he was the son of his old age. And he made him a robe of many colours. (Ge 37:3)
He was the beloved son of his father Israel - given a multi-coloured coat as a sign of his favour. Typology that speaks of Christ, the Beloved of God the Father, whose manifold (or multi-coloured) wisdom is now on display in the church - his glorious inheritance in the saints - the joy for which he spurned the shame of the cross.
Through the church the manifold wisdom of God might now be made known to the rulers and authorities in the heavenly places. This was according to the eternal purpose that he has realized in Christ Jesus our Lord (Eph 3:10-11)
This, says Paul, was not a new plan of God that arrived with the New Testament, but part of his eternal purpose that has now been realised in Christ. It is a thread that runs all the way through the word and conveys the heart of God the Father.
So, I have also been pondering the significance of these coloured threads: the gold, the blue, the purple and the scarlet, that occur again and again when reference is made to the high priest - who himself is a type and shadow of Christ who is our eternal high priest.
I want to share some thoughts on these colours - not as a rigorous theological exegesis of this passage - but more as a insightful "hook" to truths that stand for themselves elsewhere...
First, these colours speak to me of the continuing thread of the eternal plan of God. The gold speaks of the glory of God; the blue of the word of God [I'll elaborate why in a subsequent post!]; the purple of the kingdom of God; and the scarlet of the covenant of God. These four great themes - glory, prophetic revelation, kingdom and covenant run right the way through the scriptures and represent the heart of the Father for this world of ours in his son Jesus.
Jesus is the revelation of the glory of the Father. Jesus is the word made flesh. Jesus is the eternal king of the kingdom. Jesus is the one who cut the new covenant in which we stand by his own blood.
These four, also seem to me like the four rivers that flowed out of Eden - representing the heart of God to take his purpose to the ends of the earth. The knowledge of the glory of God is destined to fill this whole earth, as is his message, his kingdom rule, and the mercy and grace in the new covenant.
Secondly, these colours speak to me of aspects of Christ's own high priestly anointing that is poured out on his people who represent his image in the earth.
In the Old Covenant those so anointed where the prophets, priests and kings. The prophets who were to minister the revealed word of God (blue). The kings who were to minister the kingdom rule of God (purple), and the priests who were to carry and minister the glorious presence of God (gold). I'm not sure where scarlet fits into this typology though!
In the New Covenant, each has been given a measure of Christ's gift, and in particular the ascended Christ has given gifts of men to represent aspects of his anointing to the church and to the world: apostles (purple), prophets (blue), evangelists (scarlet), and pastor-teachers (gold).
These colours are given to the church "for glory and for beauty" - for they are the glory and beauty of Christ himself, on display in the church, but destined to fill the earth.
I have been meditating on this passage of scripture and the significance of the multi-colour garments that the high-priest was to wear.
Of course the immediate parallel that springs to mind is that of Joseph.
Now Israel loved Joseph more than any other of his sons, because he was the son of his old age. And he made him a robe of many colours. (Ge 37:3)
He was the beloved son of his father Israel - given a multi-coloured coat as a sign of his favour. Typology that speaks of Christ, the Beloved of God the Father, whose manifold (or multi-coloured) wisdom is now on display in the church - his glorious inheritance in the saints - the joy for which he spurned the shame of the cross.
Through the church the manifold wisdom of God might now be made known to the rulers and authorities in the heavenly places. This was according to the eternal purpose that he has realized in Christ Jesus our Lord (Eph 3:10-11)
This, says Paul, was not a new plan of God that arrived with the New Testament, but part of his eternal purpose that has now been realised in Christ. It is a thread that runs all the way through the word and conveys the heart of God the Father.
So, I have also been pondering the significance of these coloured threads: the gold, the blue, the purple and the scarlet, that occur again and again when reference is made to the high priest - who himself is a type and shadow of Christ who is our eternal high priest.
I want to share some thoughts on these colours - not as a rigorous theological exegesis of this passage - but more as a insightful "hook" to truths that stand for themselves elsewhere...
First, these colours speak to me of the continuing thread of the eternal plan of God. The gold speaks of the glory of God; the blue of the word of God [I'll elaborate why in a subsequent post!]; the purple of the kingdom of God; and the scarlet of the covenant of God. These four great themes - glory, prophetic revelation, kingdom and covenant run right the way through the scriptures and represent the heart of the Father for this world of ours in his son Jesus.
Jesus is the revelation of the glory of the Father. Jesus is the word made flesh. Jesus is the eternal king of the kingdom. Jesus is the one who cut the new covenant in which we stand by his own blood.
These four, also seem to me like the four rivers that flowed out of Eden - representing the heart of God to take his purpose to the ends of the earth. The knowledge of the glory of God is destined to fill this whole earth, as is his message, his kingdom rule, and the mercy and grace in the new covenant.
Secondly, these colours speak to me of aspects of Christ's own high priestly anointing that is poured out on his people who represent his image in the earth.
In the Old Covenant those so anointed where the prophets, priests and kings. The prophets who were to minister the revealed word of God (blue). The kings who were to minister the kingdom rule of God (purple), and the priests who were to carry and minister the glorious presence of God (gold). I'm not sure where scarlet fits into this typology though!
In the New Covenant, each has been given a measure of Christ's gift, and in particular the ascended Christ has given gifts of men to represent aspects of his anointing to the church and to the world: apostles (purple), prophets (blue), evangelists (scarlet), and pastor-teachers (gold).
These colours are given to the church "for glory and for beauty" - for they are the glory and beauty of Christ himself, on display in the church, but destined to fill the earth.
25.2.08
Gifts and Presence
A couple of weeks ago I had the privilege of preaching to the central congregation of Living Rock Church on the gifts of the Spirit.
It's a simple message based on the nature and function of the gifts in general. In particular their importance in making the presence of God manifest in the midst of his people. My texts were Exodus 33 and 1 Corinthians 12.
I've had a lot of positive feedback that the message was simple, clear, accessible, practical and helpful.
If you would like to listen to it online it is available over at the Living Rock Church website.
It's a simple message based on the nature and function of the gifts in general. In particular their importance in making the presence of God manifest in the midst of his people. My texts were Exodus 33 and 1 Corinthians 12.
I've had a lot of positive feedback that the message was simple, clear, accessible, practical and helpful.
If you would like to listen to it online it is available over at the Living Rock Church website.
6.2.08
Unbreakable (2)
He keeps all his bones; not one of them is broken. (Ps 34:20)
Then Daniel said to the king, “O king, live forever! My God sent his angel and shut the lions' mouths, and they have not harmed me, because I was found blameless before him; and also before you, O king, I have done no harm.” (Da 6:21-22)
And the king commanded, and those men who had maliciously accused Daniel were brought and cast into the den of lions — they, their children, and their wives. And before they reached the bottom of the den, the lions overpowered them and broke all their bones in pieces. (Da 6:24)
In a previous post I started to explore some of the significance of Christ's bones being unbroken. I want to continue these musings with the help of a parallel passage from the Old Testament prophets.
The account of Daniel in the lion's den is very familiar to us - or at least we think it is. On closer inspection though we find, amidst the familiarity, some striking parallels with the account of Christ in the tomb: the stone that was rolled over the entrance and sealed with an official seal; the running at the first light of day to see if he was alive; the man who should have been dead being raised up alive; the enemies of God defeated and crushed, and the good news proclaimed throughout all the kingdom.
Once we have spotted this connection we find another intriguing detail: the behaviour of the lions when the opponents of Daniel were cast in. You would have expected hungry lions to have eaten, torn or mauled. But what did these lions do? They broke their bones.
So Daniel was spared from this fate. Not only was he spared from the lions' mouth, but he was spared from their bone-breaking... In another parallel with Christ, not one of his bones was broken.
This helps us explore the significance of Christ's bones being unbroken, because in the Daniel passage we have more detail: the lions overpowered them and broke all their bones in pieces.
Broken bones are for those who have been overpowered, unbroken bones for those who have overcome!
God has sent his messenger, Jesus, to shut the mouth of our accuser who prowls like a lion. There is no condemnation for those who are in him. The enemy has lost his power to harm us, because in Christ we are now blameless before the King. He was not overpowered by any power of the enemy - rather he overcame them all - and in him, so can we!
Then Daniel said to the king, “O king, live forever! My God sent his angel and shut the lions' mouths, and they have not harmed me, because I was found blameless before him; and also before you, O king, I have done no harm.” (Da 6:21-22)
And the king commanded, and those men who had maliciously accused Daniel were brought and cast into the den of lions — they, their children, and their wives. And before they reached the bottom of the den, the lions overpowered them and broke all their bones in pieces. (Da 6:24)
In a previous post I started to explore some of the significance of Christ's bones being unbroken. I want to continue these musings with the help of a parallel passage from the Old Testament prophets.
The account of Daniel in the lion's den is very familiar to us - or at least we think it is. On closer inspection though we find, amidst the familiarity, some striking parallels with the account of Christ in the tomb: the stone that was rolled over the entrance and sealed with an official seal; the running at the first light of day to see if he was alive; the man who should have been dead being raised up alive; the enemies of God defeated and crushed, and the good news proclaimed throughout all the kingdom.
Once we have spotted this connection we find another intriguing detail: the behaviour of the lions when the opponents of Daniel were cast in. You would have expected hungry lions to have eaten, torn or mauled. But what did these lions do? They broke their bones.
So Daniel was spared from this fate. Not only was he spared from the lions' mouth, but he was spared from their bone-breaking... In another parallel with Christ, not one of his bones was broken.
This helps us explore the significance of Christ's bones being unbroken, because in the Daniel passage we have more detail: the lions overpowered them and broke all their bones in pieces.
Broken bones are for those who have been overpowered, unbroken bones for those who have overcome!
God has sent his messenger, Jesus, to shut the mouth of our accuser who prowls like a lion. There is no condemnation for those who are in him. The enemy has lost his power to harm us, because in Christ we are now blameless before the King. He was not overpowered by any power of the enemy - rather he overcame them all - and in him, so can we!
5.2.08
Bread in the desolate place
And the disciples said to him, “Where are we to get enough bread in such a desolate place to feed so great a crowd?” (Mt 15:33)
But Moses said, “The people among whom I am number six hundred thousand on foot, and you have said, ‘I will give them meat, that they may eat a whole month!’ Shall flocks and herds be slaughtered for them, and be enough for them? Or shall all the fish of the sea be gathered together for them, and be enough for them?” And the Lord said to Moses, “Is the Lord's hand shortened? Now you shall see whether my word will come true for you or not.” (Nu 11:21-23)
My friend Roger has recently written a post on the subject of giving in faith in the midst of financial difficulties, which I strongly recommend. I don't have much to add to his post, other than my own reflections on the subject from the two scriptures quoted above.
When we have a natural need our natural response is to look for a natural means to meet that need. There is nothing wrong with this... unless of course we try to squeeze God into the same box!
Faith understands. It understands that God is not limited by the natural means of meeting a need that we can perceive with our own observation or understanding. If we don't know how God is going to do something that doesn't mean God can't do it. In fact God delights to work that way, because that's the realm where faith has to operate.
It doesn't take much faith to trust God for a need that can be met by our pay packet that is coming through at the end of the week - even though we acknowledge that God is the source of all our regular income just as much as any miraculous provision. But when we are in a desolate place in need of bread - that is where our faith must kick in. That is where it is truly revealed whether we really believe what we say about the nature of God's faithfulness. It is where the source of our reliance is unveiled - our own ability to provide - or the Lord's mighty arm.
When we need bread in the desolate place the correct response is not to make a decision based on the little we have in our hands, but to respond in faith and obedience to whatever God tells us to do.
But Moses said, “The people among whom I am number six hundred thousand on foot, and you have said, ‘I will give them meat, that they may eat a whole month!’ Shall flocks and herds be slaughtered for them, and be enough for them? Or shall all the fish of the sea be gathered together for them, and be enough for them?” And the Lord said to Moses, “Is the Lord's hand shortened? Now you shall see whether my word will come true for you or not.” (Nu 11:21-23)
My friend Roger has recently written a post on the subject of giving in faith in the midst of financial difficulties, which I strongly recommend. I don't have much to add to his post, other than my own reflections on the subject from the two scriptures quoted above.
When we have a natural need our natural response is to look for a natural means to meet that need. There is nothing wrong with this... unless of course we try to squeeze God into the same box!
Faith understands. It understands that God is not limited by the natural means of meeting a need that we can perceive with our own observation or understanding. If we don't know how God is going to do something that doesn't mean God can't do it. In fact God delights to work that way, because that's the realm where faith has to operate.
It doesn't take much faith to trust God for a need that can be met by our pay packet that is coming through at the end of the week - even though we acknowledge that God is the source of all our regular income just as much as any miraculous provision. But when we are in a desolate place in need of bread - that is where our faith must kick in. That is where it is truly revealed whether we really believe what we say about the nature of God's faithfulness. It is where the source of our reliance is unveiled - our own ability to provide - or the Lord's mighty arm.
When we need bread in the desolate place the correct response is not to make a decision based on the little we have in our hands, but to respond in faith and obedience to whatever God tells us to do.
30.1.08
Unbreakable
For I received from the Lord what I also delivered to you, that the Lord Jesus on the night when he was betrayed took bread, and when he had given thanks, he broke it, and said, “This is my body which is for you. Do this in remembrance of me.” (1Co 11:23-24)
But when they came to Jesus and saw that he was already dead, they did not break his legs. But one of the soldiers pierced his side with a spear, and at once there came out blood and water. He who saw it has borne witness—his testimony is true, and he knows that he is telling the truth—that you also may believe. For these things took place that the Scripture might be fulfilled: “Not one of his bones will be broken.” (Jn 19:33-35)
When we break bread we remember the Lord. We remember his sacrificial and substitutionary death which is the means of our life. We remember his resurrection from the dead, and his victory over the curse of sin and death - that every power of the enemy is broken and every blessing of the New Covenant secured. We remember his ascension in glory to the Father's side - where he has the name that is above every name - all power and authority and dominion are his - from where he continues to pour out his Holy Spirit who gives us the power to continue to do and to teach the things that he himself begun. And we remember that he is coming again from heaven in glory, to claim his spotless bride and take possession of his kingdom come in all its fullness.
When we break bread, we also discern the body of Christ. That is we recognise that the New Covenant we are in is not just vertical but horizontal. We are one body in Christ. We recognise and remember that we are members one of another. No one existing purely for themselves and their relationship with the Lord. But each outworking that relationship within the body where God has arranged each member as he has seen fit. Each with a unique gift given for the common good.
When we break bread, we do not just remember - we receive. It is a means of grace to us through which the very blessings represented are also imparted. It is a table of abundant provision and a cup of blessing.
The breaking of bread, which represents Christ's body, is highly significant. It may seem surprising then to note that the Scriptures make much of the fact that Jesus' body was not broken! It was bruised, crushed, pierced, striped, afflicted - but never broken. You might have thought that because the breaking of bread would be so central to the New Covenant community that the Father would have allowed his Son to be broken in order to cement the connection further - but we are told that quite the opposite is the case. It was necessary, to fulfil the revealed will of God, that his body was not broken.
You see, many things were broken on the cross, but our Lord was not one of them!! The power of sin and death - broken. The authority of Satan - broken. The hold of the curse - broken. The barrier between God and man - forever torn and broken down. But Jesus himself was unbroken - even in death. He was the victor not the victim, the wrecking ball demolishing every stronghold. He took upon himself the full fury of the enemy, and even the very wrath of God that was rightfully ours - yet in it all... unbroken! victorious! triumphant!
When we consider the cross, let us never see Jesus as a pale broken figure. An object of our pity and remorse. The cross we have is empty. Jesus went through the cross to the victory on the other side that we might do the same. We have a triumphant unbroken saviour.
Jesus' body was broken only in as much as it was deliberately surrendered over to death for us. His life was laid down, it was never taken - he could have at any moment summoned many legions of angels and come down from the cross. He was never broken by anyone or anything.
It was not the nails that held Jesus to that cross, but his submission to his Father's will, and his unbreakable love for you and me. The same unbreakable love that reaches out to you today.
But when they came to Jesus and saw that he was already dead, they did not break his legs. But one of the soldiers pierced his side with a spear, and at once there came out blood and water. He who saw it has borne witness—his testimony is true, and he knows that he is telling the truth—that you also may believe. For these things took place that the Scripture might be fulfilled: “Not one of his bones will be broken.” (Jn 19:33-35)
When we break bread we remember the Lord. We remember his sacrificial and substitutionary death which is the means of our life. We remember his resurrection from the dead, and his victory over the curse of sin and death - that every power of the enemy is broken and every blessing of the New Covenant secured. We remember his ascension in glory to the Father's side - where he has the name that is above every name - all power and authority and dominion are his - from where he continues to pour out his Holy Spirit who gives us the power to continue to do and to teach the things that he himself begun. And we remember that he is coming again from heaven in glory, to claim his spotless bride and take possession of his kingdom come in all its fullness.
When we break bread, we also discern the body of Christ. That is we recognise that the New Covenant we are in is not just vertical but horizontal. We are one body in Christ. We recognise and remember that we are members one of another. No one existing purely for themselves and their relationship with the Lord. But each outworking that relationship within the body where God has arranged each member as he has seen fit. Each with a unique gift given for the common good.
When we break bread, we do not just remember - we receive. It is a means of grace to us through which the very blessings represented are also imparted. It is a table of abundant provision and a cup of blessing.
The breaking of bread, which represents Christ's body, is highly significant. It may seem surprising then to note that the Scriptures make much of the fact that Jesus' body was not broken! It was bruised, crushed, pierced, striped, afflicted - but never broken. You might have thought that because the breaking of bread would be so central to the New Covenant community that the Father would have allowed his Son to be broken in order to cement the connection further - but we are told that quite the opposite is the case. It was necessary, to fulfil the revealed will of God, that his body was not broken.
You see, many things were broken on the cross, but our Lord was not one of them!! The power of sin and death - broken. The authority of Satan - broken. The hold of the curse - broken. The barrier between God and man - forever torn and broken down. But Jesus himself was unbroken - even in death. He was the victor not the victim, the wrecking ball demolishing every stronghold. He took upon himself the full fury of the enemy, and even the very wrath of God that was rightfully ours - yet in it all... unbroken! victorious! triumphant!
When we consider the cross, let us never see Jesus as a pale broken figure. An object of our pity and remorse. The cross we have is empty. Jesus went through the cross to the victory on the other side that we might do the same. We have a triumphant unbroken saviour.
Jesus' body was broken only in as much as it was deliberately surrendered over to death for us. His life was laid down, it was never taken - he could have at any moment summoned many legions of angels and come down from the cross. He was never broken by anyone or anything.
It was not the nails that held Jesus to that cross, but his submission to his Father's will, and his unbreakable love for you and me. The same unbreakable love that reaches out to you today.
9.1.08
Turn and be filled
Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit. (Ac 2:38)
If you turn at my reproof,
behold, I will pour out my spirit to you;
I will make my words known to you. (Pr 1:23)
I have been pondering the connection between repentance (or turning) and being filled with the Holy Spirit. I like the word "turning" for repentance. Repentance is more than just being sorry, it is more than even resolving to not do something again. It is a turning around from going one way to go a completely different way. It is proactive and not passive, it is positive and not negative. It involves the presence of a new direction and not just the absence of the old.
The way Jesus described repentance was radical, it involved words like, "If your right eye causes you to sin gouge it out and throw it away!" It is not just putting a sticky plaster over our sin, but laying an axe to the root of the tree. It's not just dealing with it as a one-off either - "gouge out the source of the sin", but make sure it doesn't come back - "throw it away!"
Paul has an equally radical approach: "Take no part in the unfruitful works of darkness, but instead expose them... when anything is exposed by the light, it becomes visible, for anything that becomes visible is light." Sin delights to hide in secret. It's enticing lie is, "no one will know". It is a creature of the darkness. The best way to deal with it is to turn the light on - to allow no secret place for it to hide. To make yourself open and accountable.
Repentance then is a turning from anything that is darkness and making active progress down the path that is light. The best way to repent is not to beat yourself up for what you did in the past, but to press ahead to lay hold of what Christ has for you in the future. It is not just a one off response to the Lord when we get saved, but an ongoing adjustment we make whenever we see anything that does not measure up when we look in the mirror that is the word.
And what is God's response to genuine repentance?... a fresh outpouring of his Holy Spirit!
Repent therefore, and turn again, that your sins may be blotted out, that times of refreshing may come from the presence of the Lord, and that he may send the Christ appointed for you, Jesus whom heaven must receive until the time for restoring all the things about which God spoke by the mouth of his holy prophets long ago. (Ac 3:19-21)
If you turn at my reproof,
behold, I will pour out my spirit to you;
I will make my words known to you. (Pr 1:23)
I have been pondering the connection between repentance (or turning) and being filled with the Holy Spirit. I like the word "turning" for repentance. Repentance is more than just being sorry, it is more than even resolving to not do something again. It is a turning around from going one way to go a completely different way. It is proactive and not passive, it is positive and not negative. It involves the presence of a new direction and not just the absence of the old.
The way Jesus described repentance was radical, it involved words like, "If your right eye causes you to sin gouge it out and throw it away!" It is not just putting a sticky plaster over our sin, but laying an axe to the root of the tree. It's not just dealing with it as a one-off either - "gouge out the source of the sin", but make sure it doesn't come back - "throw it away!"
Paul has an equally radical approach: "Take no part in the unfruitful works of darkness, but instead expose them... when anything is exposed by the light, it becomes visible, for anything that becomes visible is light." Sin delights to hide in secret. It's enticing lie is, "no one will know". It is a creature of the darkness. The best way to deal with it is to turn the light on - to allow no secret place for it to hide. To make yourself open and accountable.
Repentance then is a turning from anything that is darkness and making active progress down the path that is light. The best way to repent is not to beat yourself up for what you did in the past, but to press ahead to lay hold of what Christ has for you in the future. It is not just a one off response to the Lord when we get saved, but an ongoing adjustment we make whenever we see anything that does not measure up when we look in the mirror that is the word.
And what is God's response to genuine repentance?... a fresh outpouring of his Holy Spirit!
Repent therefore, and turn again, that your sins may be blotted out, that times of refreshing may come from the presence of the Lord, and that he may send the Christ appointed for you, Jesus whom heaven must receive until the time for restoring all the things about which God spoke by the mouth of his holy prophets long ago. (Ac 3:19-21)
31.12.07
The Last and the First
As this is the last day of the year, it is a fitting time to post on some thoughts on one of the "firsts" in the Bible.
I have recently finished another two year journey through the Scriptures (a few days ahead of schedule :-)), and have promptly embarked upon another such journey of instruction and revelation. No matter how many times you read the word, there is always more to learn. So with the year, and with my reading plan, the end becomes a new beginning.
So it is too in the purpose of God. He is the eternal Alpha and Omega the beginning and the end. There are no dispensations in the one eternal plan of God, but there are times and seasons and years. When God brings something to an end, he is really bringing something else to a new beginning. We see this clearly in the days of creation...
And there was evening and there was morning, the first day.
And there was evening and there was morning, the second day.
...
The end of one day leads straight into the beginning of the next. These were not disconnected isolated periods in creation, but stages in an overall plan. Thus ends and beginnings are interwoven and integrally connected in the single unfolding kingdom purpose of God.
As I have been reading and mediating again on the first few chapters of Genesis I have spotted another such "end-beginning" which (for me) was quite fresh! It centres on what I believe is the first prophecy in the Bible...
The man called his wife's name Eve, because she was the mother of all living. (Ge 3:20)
It occurred to me that Eve was not called "Eve" before the fall! (You can verify this for yourself if you like.) Before this she was called "Ishshah" - "Woman", corresponding to "Adam" - "Man". So it is only after the fall that "Man" and "Woman" become Adam and Eve.
However, although the fall was a catastrophic "end" in the innocent untarnished relationship between man and God, it was not the end to God's plan for man. It did not even cause him to dig out a plan 'B'! It was just a dark "evening" after which a new morning was coming.
God immediately lays out his redemption plan for mankind. Even in the darkness of the curse we see the good news of the Gospel shine forth...
I will put enmity between you and the woman,
and between your offspring and her offspring;
he shall bruise your head,
and you shall bruise his heel.” (Ge 3:15)
God promises an offspring of the woman who will crush the serpent's head, and reverse the curse that has only just been invoked. A promise of a new beginning of life even amidst the self-inflicted consequences of death.
And this is where this first preaching of the gospel is followed by the first response to the gospel. For Adam, who had only just failed so badly in his relationship to both his wife and God, now grasps hold of the hope in God's plan for his kind. He prophetically changes his wife's name from Ishshah - "Woman" to Eve - "Life", on the basis that she "was the mother of all living," before she had ever given birth.
And so the evening of death is followed swiftly by a new dawn of life. And prophetically foreshadowing the resurrection dawn of Christ himself, God responds to Adam's faith in the midst of his sin, by a substitutionary sacrifice that makes a covering for both him and his wife.
So Adam ensured that his wife went forwards from that day, not under a cloud of condemnation of her role in the past, but with a new name and a new hope of her part in God's plan for the future.
Ephesians tells us that the relationship between a man and his wife, (thus in inception between Adam and Eve) is symbolic of a deeper mystery - that of Christ and the Church. As we go from the end of this year into the beginning of the next, let us do so with a prophetic sense of purpose of our part, as Christ's bride, in the eternal plan of God to bring his life to this world.
Happy New Year!
I have recently finished another two year journey through the Scriptures (a few days ahead of schedule :-)), and have promptly embarked upon another such journey of instruction and revelation. No matter how many times you read the word, there is always more to learn. So with the year, and with my reading plan, the end becomes a new beginning.
So it is too in the purpose of God. He is the eternal Alpha and Omega the beginning and the end. There are no dispensations in the one eternal plan of God, but there are times and seasons and years. When God brings something to an end, he is really bringing something else to a new beginning. We see this clearly in the days of creation...
And there was evening and there was morning, the first day.
And there was evening and there was morning, the second day.
...
The end of one day leads straight into the beginning of the next. These were not disconnected isolated periods in creation, but stages in an overall plan. Thus ends and beginnings are interwoven and integrally connected in the single unfolding kingdom purpose of God.
As I have been reading and mediating again on the first few chapters of Genesis I have spotted another such "end-beginning" which (for me) was quite fresh! It centres on what I believe is the first prophecy in the Bible...
The man called his wife's name Eve, because she was the mother of all living. (Ge 3:20)
It occurred to me that Eve was not called "Eve" before the fall! (You can verify this for yourself if you like.) Before this she was called "Ishshah" - "Woman", corresponding to "Adam" - "Man". So it is only after the fall that "Man" and "Woman" become Adam and Eve.
However, although the fall was a catastrophic "end" in the innocent untarnished relationship between man and God, it was not the end to God's plan for man. It did not even cause him to dig out a plan 'B'! It was just a dark "evening" after which a new morning was coming.
God immediately lays out his redemption plan for mankind. Even in the darkness of the curse we see the good news of the Gospel shine forth...
I will put enmity between you and the woman,
and between your offspring and her offspring;
he shall bruise your head,
and you shall bruise his heel.” (Ge 3:15)
God promises an offspring of the woman who will crush the serpent's head, and reverse the curse that has only just been invoked. A promise of a new beginning of life even amidst the self-inflicted consequences of death.
And this is where this first preaching of the gospel is followed by the first response to the gospel. For Adam, who had only just failed so badly in his relationship to both his wife and God, now grasps hold of the hope in God's plan for his kind. He prophetically changes his wife's name from Ishshah - "Woman" to Eve - "Life", on the basis that she "was the mother of all living," before she had ever given birth.
And so the evening of death is followed swiftly by a new dawn of life. And prophetically foreshadowing the resurrection dawn of Christ himself, God responds to Adam's faith in the midst of his sin, by a substitutionary sacrifice that makes a covering for both him and his wife.
So Adam ensured that his wife went forwards from that day, not under a cloud of condemnation of her role in the past, but with a new name and a new hope of her part in God's plan for the future.
Ephesians tells us that the relationship between a man and his wife, (thus in inception between Adam and Eve) is symbolic of a deeper mystery - that of Christ and the Church. As we go from the end of this year into the beginning of the next, let us do so with a prophetic sense of purpose of our part, as Christ's bride, in the eternal plan of God to bring his life to this world.
Happy New Year!
20.11.07
All together or all in turn?
If, therefore, the whole church comes together and all speak in tongues, and outsiders or unbelievers enter, will they not say that you are out of your minds? But if all prophesy, and an unbeliever or outsider enters, he is convicted by all, he is called to account by all, the secrets of his heart are disclosed, and so, falling on his face, he will worship God and declare that God is really among you. (1Co 14:23-25)
Let two or three prophets speak, and let the others weigh what is said. If a revelation is made to another sitting there, let the first be silent. For you can all prophesy one by one, so that all may learn and all be encouraged (1Co 14:29-31)
The directions that Paul gives in this chapter regarding all speaking in tongues and prophecy is a source of confusion to many. It is clear that Paul is saying that it is better for "all to prophesy" than for "all to speak in tongues," but what exactly does that mean?
It is interesting how many people automatically assume that Paul is talking about everyone speaking in tongues or prophesying at the same time... but can that really be the case? Let's examine the consequences...
If Paul is taking about the weight of the presence of God that falls in a meeting when everyone prophesies simultaneously, that the unbeliever is convicted there and then, you would think, quite naturally, that this would be a good thing. How then do we understand Paul's instructions just a few verses later which prohibits simultaneous prophecy? If another begins to prophesy, the first must stop. It hardly seems consistent with a desire for "all to prophesy" if this is to be understood as all-at-once.
Also, if Paul is prohibiting the simultaneous speaking of tongues of all in the gathering of believers, how do we explain the day of Pentecost? Did the Holy Spirit break the commandments of Scripture right from the outset? He would not be much of a counsellor and instructor if that was the case!
No, clearly this does not add up. Fortunately, Paul spells out exactly what it means for all to prophesy in verse 30. "For you can prophesy one by one!" And if this is what Paul means when he talks about all prophesying, the obvious symmetry in the passage means we are hard pushed not to apply the same meaning for when all speak in tongues.
Once we realise this the whole passage makes a lot more sense. Paul is not giving a prohibition for all speaking in tongues at the same time, but all speaking in tongues one after another in the same way that all would prophesy one after another - publicly addressing the whole congregation. Imagine a meeting where this was the case: Someone stands up to welcome you to the meeting... and speaks in tongues. Then the worship leader begins to exhort the congregation... and speaks in tongues. The the notices are given... in tongues. Then the preacher... you get the picture! It's no wonder Paul says that unbelievers would think you were out of your mind, I think a good few believers would too! (Even so, an individual message in tongues with an interpretation is a powerful sign to unbelievers.)
But imagine the case where the Spirit of prophecy is moving on all. Where the welcome, the worship, the message... and even the notices are done in a way that communicates the prophetic voice of the one and same Spirit who is speaking to all. Who could fail to be moved in such an environment?
...no one, not even an unbeliever!
Let two or three prophets speak, and let the others weigh what is said. If a revelation is made to another sitting there, let the first be silent. For you can all prophesy one by one, so that all may learn and all be encouraged (1Co 14:29-31)
The directions that Paul gives in this chapter regarding all speaking in tongues and prophecy is a source of confusion to many. It is clear that Paul is saying that it is better for "all to prophesy" than for "all to speak in tongues," but what exactly does that mean?
It is interesting how many people automatically assume that Paul is talking about everyone speaking in tongues or prophesying at the same time... but can that really be the case? Let's examine the consequences...
If Paul is taking about the weight of the presence of God that falls in a meeting when everyone prophesies simultaneously, that the unbeliever is convicted there and then, you would think, quite naturally, that this would be a good thing. How then do we understand Paul's instructions just a few verses later which prohibits simultaneous prophecy? If another begins to prophesy, the first must stop. It hardly seems consistent with a desire for "all to prophesy" if this is to be understood as all-at-once.
Also, if Paul is prohibiting the simultaneous speaking of tongues of all in the gathering of believers, how do we explain the day of Pentecost? Did the Holy Spirit break the commandments of Scripture right from the outset? He would not be much of a counsellor and instructor if that was the case!
No, clearly this does not add up. Fortunately, Paul spells out exactly what it means for all to prophesy in verse 30. "For you can prophesy one by one!" And if this is what Paul means when he talks about all prophesying, the obvious symmetry in the passage means we are hard pushed not to apply the same meaning for when all speak in tongues.
Once we realise this the whole passage makes a lot more sense. Paul is not giving a prohibition for all speaking in tongues at the same time, but all speaking in tongues one after another in the same way that all would prophesy one after another - publicly addressing the whole congregation. Imagine a meeting where this was the case: Someone stands up to welcome you to the meeting... and speaks in tongues. Then the worship leader begins to exhort the congregation... and speaks in tongues. The the notices are given... in tongues. Then the preacher... you get the picture! It's no wonder Paul says that unbelievers would think you were out of your mind, I think a good few believers would too! (Even so, an individual message in tongues with an interpretation is a powerful sign to unbelievers.)
But imagine the case where the Spirit of prophecy is moving on all. Where the welcome, the worship, the message... and even the notices are done in a way that communicates the prophetic voice of the one and same Spirit who is speaking to all. Who could fail to be moved in such an environment?
...no one, not even an unbeliever!
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