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Posts Tagged ‘Counselor’s Heart’

Perfected Love

Jay Adams

 

Love that has been perfected casts out all fear.

That is to say, all fear except the fear of God!

 

The fear of God is a fear that involves love. An element in fearing God is the fear that we will displease Him. To have Him look upon us with dismay because of our faithlessness, our succumbing to temptation, our willful stubbornness, is in one sense to fear God.

 

We also fear His Fatherly discipline and chastisement, as I said in our previous blog. We fear His words of rebuke. We fear His threats to lose our rewards. We fear God because we want to love Him, and we want Him to love us.

 

So, think of this—all other fears mean a lack of the fear of God. We fear men because we don’t feat God enough—otherwise, we’d follow Him rather than giving in to men. We fear death because we do not have enough of a love and desire to depart and be with Christ. We fear ostracism because we fear losing the approval of others more than we fear losing the favor of God. Turn all of these things around and you can see what the love of God is. And how it casts out all other fears.

 

So, if we are to fear God, we need to perfect our love for Him and His Son Jesus Christ. Then other fears will not trouble us. Why? Because we will know that we are in the good graces of God Himself—what else could count as much?

 

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Struggling with Life’s Injustices IV

The Mysteries of Providence

We do not deny that God can, and does, bless his people in a physical-material way, consistent with his own will, by means of his providential activity upon the earth (see A Study of Divine Providence).

God had mercy on Epaphroditus, who had been “sick to the point of death” (Philippians 2:25-27)—with apparently no miracle involved. This does not mean, though, that every child of God will recover from terminal conditions. To draw general conclusions from isolated Bible examples can lead to a variety of errors.

The Lord providentially directed his ravens to provide Elijah with bread (1 Kings 17:4, 6), and he has urged us to petition him for our daily sustenance (Matthew 6:11); but that does not mean that the child of God will never be bereft of food. He may be in need due to self-sacrifice, persecution, natural disaster, or plain laziness (see 2 Corinthians 11:27; Acts 11:28; 27:21; 2 Thessalonians 3:10).

One’s level of physical-material well-being, or lack thereof, is: (a) not a reflection upon God’s ability or his concern, and (b) not the measure of a person’s standing before the Lord.

A Concluding Point

There is a strong argument that may be made against the position being reviewed that almost seems too obvious to mention. If it were the case that an inflexible rule obtains in the divine order of things, that spirituality produces health and wealth, the following would clearly result:

(1) Little children, the purest of earth’s society, would never get sick and die; yet, in many third-world nations, sweet children starve, their bodies are racked with disease, and they prematurely go to God.

(2) The wicked of the earth sometimes are more prosperous than the godly, and the righteous do not always outlive the non-Christian population.

(3) If wealth was the direct result of becoming a Christian, men would be prone to accept the gospel, not because of their convictions regarding God’s Son, but merely out of materialistic self-interest. Such would bring no honor to either the Creator or the creature. The Almighty expects motives nobler than this.

One should never allow life’s difficulties to distort his view of God.  

 

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Struggling with Life’s Injustices III

Principles of Well-Being

Death was visited upon man because of his transgression of divine law (Genesis 2:17; Romans 5:12). In this earthly environment, therefore, humanity will never be exempt from sickness and death. Be that as it may, there are principles within sacred Scripture that will, as a general rule, enhance longevity.

There were many sound principles in the Mosaic code that facilitated the good health the Israelites generally enjoyed. Dr. S. I. McMillen has discussed this theme in his book, None of These Diseases (1963). (See also our chapter, “The God Who Heals,” in Jackson, 2000.)

As a rule, it is assumed that parental love will motivate mothers and fathers to train their children in sound health principles, so that it “may be well” with them, and that they “may live long upon the earth” (Ephesians 6:3). This certainly does not mean, though, that the Christian’s children are immune to illness, or will never die prematurely. This is a principle, not an inflexible law.

The proverb cited above (3:9) contains a secluded truth supplied by the subsequent context.  Derek Kidner has observed that generously giving to God of one’s first and best in “the face of material pressures” is, in truth, a test of faith, and is a vivid commentary on a man’s character (1964). Such a person, who so selflessly serves God, will be honor-bound to treat his fellows fairly. The practice of noble ethics in business (discussed in vv. 27ff) will generate respect and rebound to the righteous man’s personal prosperity.

Again, though, this is not an iron-solid rule; obviously there will be times when the generous and honest Christian becomes the victim of those who take advantage of him. Such cases, however, do not invalidate the principle.

The Use of Figurative Language

The Bible abounds with figures of speech. Hyperbole (exaggeration for emphasis) is common (cf. John 21:25), and metonymy (one thing put for another) is a frequent teaching device. In his classic book, Hermeneutics, D. R. Dungan consumed more than forty pages in discussing this latter figure alone. How does an understanding of this type of expression fit into our discussion?

There are occasions in Scripture when spiritual concepts are conveyed in physical or material terms. A failure to recognize this teaching mode can result in the misinterpretation of important biblical texts.

(1) When Isaiah declared that “healing” would result from the benefits of Jesus’ death, he was not speaking of physical healing, but a healing (forgiveness) from sin, as the immediate context reveals (53:5-6; note “transgressions,” “iniquities”), and this was confirmed later by Peter (see 1 Peter 2:24-25).

(2) The prophet Joel spoke of “those days” when Jehovah would pour out his Spirit and supernatural phenomena would result (2:28-30). In Acts 2, Peter informed his Hebrew auditors that the events of that day (the apostles being overwhelmed by the Spirit’s power – v. 4; cf. 1:5) were a fulfillment of Joel’s oracle (2:16). This was the commencement of the Christian age.

In connection with this wonderful era, Joel announced that “the mountains shall drop down sweet wine, and the hills shall flow with milk,” etc. (3:18ff). The prosperity here described is not an agricultural boon; rather, the material is used to depict the spiritual. Those who attempt to literalize all the prosperity passages should take note of this idiom.

A survey of the terms “rich” and “riches,” as used in the New Testament, will demonstrate that these words are employed far more frequently of spiritual prosperity than they are of material wealth.

 

TO BE CONTINUED

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Struggling with Life’s Injustices II

The Character Argument

The idea that one’s character can be determined by his physical well-being, or his material prosperity, though widespread, reflects an erroneous generalization. While it occasionally is the case that the Bible provides examples of prosperity as a result of righteousness, that is far from the rule. Consider two cases from the Old Testament.

Eliphaz, Bildad, and Zophar insisted that Job’s plight (during which he lost all his material resources and his health) was a result of his lack of spirituality. The patriarch supposedly had committed grievous sins; if he would only repent, God would restore his well-being. The truth was otherwise. Job’s losses were the result of his goodness; he was Jehovah’s unique servant (Job 1:8; 2:3). The Lord permitted Job’s deprivation because he was proud of him, and knew he could maintain his integrity (13:15).

Reflect upon the case of Asaph (Psalm 73). He surveyed society and noted the “prosperity of the wicked” (v. 3). He almost abandoned his faith at this seeming inequity—until Jehovah showed him the “latter end” of evil people (v. 17), and he learned the lesson that godliness cannot be judged by material status.

And what of this?: (a) Jesus’ circumstances during his earthly sojourn were those of the impoverished (2 Corinthians 8:9); the Son of man did not even have a place to lay his head (Matthew 8:20). Did these meager conditions reflect God’s lack of fidelity?  (b) Paul frequently was in situations where he lacked material prosperity (2 Corinthians 11:27); in addition, he was afflicted with a terrible physical malady (12:7). Surely it will not be suggested that these difficulties were the result of the apostle’s evil way of life.

Misunderstood Texts

Without doubt, there are biblical passages that promise prosperity and well-being, in some sense, to those who are faithful to God.

When the nation of Israel left Egypt, Jehovah informed them: “I will put on you none of the diseases which I have put on the Egyptians: for I am Jehovah who heals you” (Exodus 15:26). And Isaiah declared that “by [Christ’s] stripes we are healed” (53:5).

Solomon affirmed that the one who honors God with his substance, with his first-fruits, will have overflowing prosperity (Proverbs 3:9), and Malachi described the Lord as opening the “windows of heaven” and pouring out a blessing too bountiful to receive (3:10).

How are these passages to be explained? There are a number of scriptural truths that will help bring balance to this oft misunderstood subject. View article…

 

TO BE CONTINUED

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Struggling with Life’s Injustices

A gentleman who professed an identification with the Lord, became quite disenchanted with Christianity. When an interested friend inquired as to the nature of his problem, he replied:

According to the Bible, God promised that those who follow him will be blessed with health and prosperity. As I observe Christian people, I see vast numbers who are sick and poor. I can no longer believe in the promises of God.

What response should be made to this troubled man? There are three possible ways to evaluate the argument stated above.

First, there is the charge that God has failed in his promises. This suggests either he is unable to complete his pledges (in which case he is impotent), or else he had no intention of fulfilling his bargain (which would make him deceptive). In either event, the fault would lie with God.

Second, one may suppose God is both willing and able to bless humanity with physical-material health and wealth; and, invariably, he does. Those who enjoy wholeness and prosperity are the righteous; those who do not are flawed in character. Any lack, therefore, is with man.

Third, another possibility is that the assumptions of the argument cited above are grounded in a misunderstanding of certain passages relating to physical and material well-being. In this case, the problem would be with the critic’s misinterpretation—not with the texts of the Bible.

Let us give consideration to each of these possibilities.

The Skeptical Theory

The first of the above listed propositions partakes of the nature of that ancient argument employed so often by skeptics. If God cannot do it, he is powerless, hence, not God; if the Creator will not do it, he is malevolent, thus, not God. If he has both the power and the will, why the seeming injustice?

The assumption in this position, of course, is that ignorant man is qualified to pass judgment upon divine actions.  Consequently, if the Maker of men is not operating according to how we might do it, he is faulted as lacking either ability or will. But the “ways” of Heaven are beyond human analysis (Job 9:12b; Isaiah 55:8; Romans 11:33).

The fact of the matter is, God, in real history, has demonstrated both his ability and integrity in keeping his promises. Twenty centuries before the birth of Christ, Jehovah promised Abraham that through his “seed” all nations of the earth would be blessed (Genesis 22:18). The prophecy pointed to the coming of Christ (Galatians 3:16).

Even though Abraham and Sarah were aged, and without offspring at the time, the patriarch never wavered concerning the promise, for he knew that “what [God] had promised, he was able to perform” (Romans 4:21). Too, God’s integrity was never suspect, for, as the writer of Hebrews noted (in discussing this very circumstance), it is an immutable proposition that it is impossible for God to lie (Hebrews 6:13-18).

The messianic prophecies of the Old Testament, combined with the facts relative to Jesus of Nazareth, confirm both the integrity and ability of the Almighty. View article…

TO BE CONTINUED

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At first, people wishing to recover the Heidelberg Catechism may wonder how it “fits” in. The “12 Steps” are a resource many are familiar with but which aren’t routinely recognized as “Christian”. That is a complete misreading of the evidence as Dick B, the AA Historian shows in: Twelve Steps for You: Take the Twelve Steps with the Big Book, A.A. History, and the Good Book at Your Side. This page is for future reference because from time to time the ways in which the Heidelberg catechism relates to the “Twelve Steps” will be documented so others can see the connections. This version of the “Steps” was reconstructed and adapted from early AA documents before references to God were expunged to make the steps more “palatable” and less definitively tied to Christian orthodoxy. You can find the original reconstruction in the above book by Dick B. on page xvi.

The Twelve Steps for Christians

STEP ONE is about recognizing our brokenness

We admitted we were powerless over the effects of our separation from God and that our lives had become unmanageable.

I know nothing good lives in me, that is, in my sinful nature. For I have the desire to do what is good, but I cannot carry it out
(ROMANS 7:18)

STEP TWO is about the birth of faith in us

Came to believe that God could restore us to sanity.

For it is God who works in you to will and to act according to his good purpose.
(PHILIPPIANS 2:13)

STEP THREE involves a decision to let God be in charge of our lives

Made a decision to turn our will and our lives over to the care and direction of God.

Therefore, I urge you, brothers, in view of God’s mercy, to offer your bodies as living sacrifice, holy and pleasing to God – which is your spiritual worship.
(ROMANS 12:1)

STEP FOUR involves self-examination

Made a searching and fearless moral inventory of ourselves.

Let us examine our ways and test them, and let us return to the Lord.
(LAMANTATIONS 3:40)

STEP FIVE is the discipline of confession

Admitted to God, to ourselves, and to another human being the exact nature of our wrongs.

Therefore confess your sins to each other and pray for each other so that you may be healed
(JAMES 5:16)

STEP SIX is an inner transformation sometimes called repentance

Were entirely ready to have God remove all these defects of character.

Humble yourselves before the Lord, and he will lift you up
(JAMES 4:10)

STEP SEVEN involves the transformation or purification of our character

Humbly asked Him to remove these shortcomings – holding nothing back.

If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness.
(1JOHN 1:9)

STEP EIGHT involves examining our relationships and preparing ourselves to make amends

Made a list of all persons we had harmed and became willing to make amends to them all.

Do to others as you would have them do to you.
(LUKE 6:31)

STEP NINE is the discipline of making amends

Made direct amends to such people wherever possible, except when to do so would injure them or others.

Therefore, if you are offering your gift at the altar and there remember that your brother has something against you, leave your gift there in front of the altar. First go and be reconciled to your brother; then come and offer your gift.
(MATTHEW 5:23-24)

STEP TEN is about maintaining progress in recovery

Continued to take personal inventory, and when we were wrong, promptly admitted it.

So, if you think you are standing firm, be careful that you don’t fall.
(1 CORINTHIANS 10:12)

STEP ELEVEN involves the spiritual disciplines of prayer and meditation

Sought through prayer and meditation to improve our conscious contact with God, praying only for knowledge of His will for us and the power to carry that out.

Let the word of Christ dwell in you richly.
(COLOSSI ANS 3:16)

STEP TWELVE is about ministry

Having had a spiritual awakening as the result of these steps, we tried to carry this message to others, and to practice these principles in all our affairs.

Go therefore and make disciples of all nations, baptizing them in the name of the Father, the Son, and the Holy Spirit, teaching them to observe all that I have commanded you.”
(MATTHEW 28:19,20)

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On fear, faith, and love

by R N Frost

Fear holds a paradoxical status in Scriptures—it is regularly treated both as a positive and a negative; as fruitful and as destructive. 

 

Positively, wisdom is a crucial moral outcome for those who “fear the LORD”.  On one occasion in Genesis God is even personified as “fear” when Jacob twice addressed his hostile father-in-law, Laban, with a vow based on his father Isaac’s relation to God: “If the God of my father, the God of Abraham and the Fear of Isaac, had not been on my side, surely now you would have sent me away empty handed.” And, “So Jacob swore by the Fear of his father Isaac…” [Genesis 31:42& 53]  Yet in the next stage of Jacob’s story he faced the threat of meeting his embittered brother Esau whose last announced intent had been to kill him, and so Jacob was both “afraid” of and in “fear” of him. [32:7 & 11—as a technical note: separate but largely synonymous Hebrew terms for fear are used in the separate chapters] Later in the Old Testament we find that Saul was “afraid” of David; David was “afraid” of King Achish; and David was also “afraid” of God. [1 Samuel 18:12; 21:12; 2 Samuel 6:9—same Hebrew word]

 

This paradoxical quality of fear is also a New Testament reality.  It often speaks of the productive fear of God, as in the Old Testament [Acts 9:31; Romans 3:18; 2 Corinthians 7:1].  And also of the fear of Christ [Ephesians 5:21].  So, too, there is a negative fear as in the fear felt by the guards of Christ’s tomb when he was raised [Matthew 28:4]; and the fear of death the devil uses to rule the world. [Hebrews 2:15]

 

What, if anything, do these apparently competing versions of fear have in common with each other?  Certainly one feature is that fear is affective: an emotion; a heart-based, visceral response to something or someone we encounter.  And, as such, fear is a powerful motivator—it tightens the gut, creates sweat, arouses our fight-or-flight reflexes, and—applied negatively—is able to undermine the soul over time through emotional exhaustion, depression and destructive doubts.  Fear will also reshape our priorities.  It follows us until its source is overcome or resolved.  Peace evaporates in the presence of fear.

 

How, then, does a fear of the Father and the Son relate to our call to live by faith as those devoted to God?  The question is crucial to faith.  An Old Testament text can help us here….

 

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