"But the God of all grace, who hath called us unto His eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you." (1 Peter 5:10)
THE FIRST WORD of this sentence is important: "But!" The Spirit has just finished reminding us of our adversary the devil, and of his wicked intentions. We are to set ourselves to resist him by steadfastness in the faith. But the Spirit will not leave us contemplating our enemy. He introduces the triumph-factor: "But God!" (v 8-9). In this expression he is telling us God is accomplishing His will in the midst of our conflict with the wicked one. The devil is seeking to devour us, but look what God is doing! Thus, we have Peter's intercessory prayer, uttered to God, and written for the consolation of the saints.
GOD OF ALL GRACE. In this expression, the Spirit traces all true benefits back to a beneficent God. It is similar to saying "Every good gift and every perfect gift is from above, and cometh down from the Father of lights" (James 1:17). Also, the idea of limitlessness is conveyed. Believers are in a situation where grace is abundant and exhaustless. There is no extent to which God will not go to bless those who believe in His Son. He will withhold no good thing from them. As it is written, "no good thing will He withhold from them that walk uprightly" (Psa 84:11).
CALLED TO HIS ETERNAL GLORY. Because there are "many gods" (1 Cor 8:5), the true God is identified. It is the One who has called us to participate in HIS "eternal glory." This parallels with the Spirit's words, "whom He justified, them He also glorified" (Rom 8:30). This is the glory into which we are being changed, from one stage to another (2 Cor 3:18). Any form of religion that comes short of this is spurious and worthless.
AFTER YOU HAVE SUFFERED A WHILE. The way to our appointed reign is through the crucible of suffering. Only "If we suffer, we shall also reign with Him" (2 Tim 2:12). Our suffering, however, is only for "a while." From the standpoint of faith, it is "but for a moment" (2 Cor 4:17). The duration of our hardship is not known to us, but it is known to God. It will not extend one second beyond the point where it is of eternal benefit. Our "times" and our sufferings are in the hands of our gracious God (Psa 31:1; 1 Cor 10:13). We are "appointed" to our afflictions (1 Thess 3:3), and they are strictly governed.
MAKE YOU PERFECT. Our sufferings do not "perfect" us automatically. God Himself MAKES us "perfect" by means of them. Here, perfection means to complete the preparation for an appointed role and place. Elsewhere it is called "finish the work" (Rom 9:28), or completing the work He has begun in us "until the day of Jesus Christ" (Phil 1:6). In the sense of this text, we will be perfected when we are ready to leave this world.
STABLISH YOU. To be established is to be made firm, reliable, and stable. It is to cease to be tossed to and fro by the circumstances of life and the doctrines of men (Eph 4:14). This is something God Himself does "after" we have "suffered a while." Working through our faith and in His grace, the Lord brings us to a point where we are "no more children." Life does not jostle us as it once did, and we are able to "stand in the evil day." Surely, God "is of power to stablish you" (Rom 16:25). This is having "root" in ourselves (Mk 4:17).
STRENGTHEN YOU. Being established is being firmly fixed or anchored in the appointed place. "Strength" has to do with personal solidity and integrity. It is being able to extend ourselves in the wilderness-journey of life without giving up. It is spiritual stamina, where we do not become "weary in well doing" (Gal 6:9). To be strengthened is to recover from spiritual fatigue (Isa 41:10). It is to be made equal to the battles of life and the challenges of the wicked one (Eph 6:10). Strength results in refusing to yield to the temptations of the wicked one, and declining to "quit" (1 Cor 16:13).
SETTLE YOU. To be settled is to be stable and grounded. It speaks of an aspect of spiritual life that is slightly different from being made perfect, established, and strengthened. Settling has to do with being firmly planted on the appointed foundation – blended, as it were, with that foundation. This is the process of reference in Ephesians 2:20-21. "And are built upon the foundation of the apostles and prophets, Jesus Christ Himself being the chief corner stone; In whom all the building fitly framed together groweth unto an holy temple in the Lord." That is being settled, and is the work of God!This is all "the Lord's doing, and it is marvelous in our eyes" (Psa 118:23).
The extent and effectiveness of this indispensable work is worthy of your extended consideration.– Given O. Blakely
Friday, October 29, 2010
Wednesday, October 27, 2010
EVERYTHING IS READY
"Who are kept by the power of God through faith unto salvation ready to be revealed in the last time." (1 Peter 1:5)
AND WHY DOES THE POWER OF GOD "keep" us? Why is it necessary to keep us? First, we must see that the whole of salvation has not yet been experienced. We have but "the firstfruits of the Spirit" (Rom 8:23). The bulk of our salvation is yet to come.
THE COMPLETION OF OUR SALVATION, or, more precisely, the revelation of it, is an emphasis of Scripture. "And do this, knowing the time, that now it is high time to awake out of sleep; for now our salvation is nearer than when we first believed" (Rom 13:11). "Are they (the holy angels) not all ministering spirits sent forth to minister for those who will inherit salvation?" (Heb 1:14). "Much more then, having now been justified by His blood, we shall be saved from wrath through Him. For if when we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life" (Rom 5:9-10).
WE ARE EN ROUTE TO GLORY, and have not yet arrived. We have received the "earnest," or pledge, of our inheritance, and not the whole of it (Eph 1:14). We are to conduct our lives in an acute awareness of this reality, not living as though we have already finished the course and were already in the promised land. We are still in the journeying posture!
HERE IS A MESSAGE faith requires: the salvation is "ready to be revealed." While we are working out our own salvation (Phil 2:12), we are contributing nothing to it. We were born again to obtain the inheritance. It is not obtained by our work, though we will not enter into it without "the work of faith" being fulfilled in us "with power" (2 Thess 1:11).
HERE IS A GREAT MYSTERY. There is a sense in which our labors determine the measure of our inheritance. As it is written, "Well done, good and faithful servant; you were faithful over a few things, I will make you ruler over many things" (Matt 25:21). And again, "He who sows sparingly will also reap sparingly, and he who sows bountifully will also reap bountifully" (2 Cor 9:6). It is possible to "suffer loss" in the day of the Lord (1 Cor 3:15). However, the inheritance itself is already in tact. It but remains to be seen how much of it we will possess.
THE GREAT SALVATION" (Heb 2:3) brought to us by Jesus is infinitely larger than ordinarily conceived. Throughout the centuries, the people of God have been subjected to minuscule views of this salvation, and thus have not extended themselves to obtain its fulness. Our hearts must take hold of these words: "Therefore I endure all things for the sake of the elect, that they also may obtain the salvation which is in Christ Jesus with eternal glory" (2 Tim 2:10). Paul extended himself because he knew the saints could "come short" of the "rest" reserved for them (Heb 4:1).
SALVATION IN ALL OF ITS FULNESS is "ready to be revealed." In a very real sense, the "kingdom" you will inherit was "prepared for you from the foundation of the world" (Matt 25:34). Just as the land of Canaan was reserved for the children of Israel, so our inheritance is reserved for us. The only question is whether we will possess it or not. It is possible to be a "castaway," forfeiting the inheritance altogether (1 Cor 9:27). It is also possible to "suffer loss," not possessing the fulness of our inheritance. However, if our hearts are convinced of its greatness and worthiness, and if we remain strong in faith, we will obtain more than we have dared to imagine. If God can do "exceedingly abundantly above all that we ask or think" now, in this time (Eph 3:20), what can be said of the "salvation that is ready to be revealed?" The only question that remains is our capacity to receive and handle the inheritance reserved for us, and the salvation ready to be revealed.
THE PURPOSE OF THIS TEACHING is to nourish hope, assisting us to look forward to "the last time." Those living in aloofness from the Lord fear "the last time." Those living in fellowship with Christ, and in the energy of faith, look forward to it. Our text is strongly affirming that when everything temporal is brought to a conclusion, everything that is eternal will be made known. In the interim, it is only to the degree that we are not distracted by the seen that we obtain any significant awareness of the unseen. As we take hold on the promises and nourish our faith, God, will keep us from the wicked one, and enable us to develop a large capacity for the "salvation ready to be revealed."
– Given O. Blakely
AND WHY DOES THE POWER OF GOD "keep" us? Why is it necessary to keep us? First, we must see that the whole of salvation has not yet been experienced. We have but "the firstfruits of the Spirit" (Rom 8:23). The bulk of our salvation is yet to come.
THE COMPLETION OF OUR SALVATION, or, more precisely, the revelation of it, is an emphasis of Scripture. "And do this, knowing the time, that now it is high time to awake out of sleep; for now our salvation is nearer than when we first believed" (Rom 13:11). "Are they (the holy angels) not all ministering spirits sent forth to minister for those who will inherit salvation?" (Heb 1:14). "Much more then, having now been justified by His blood, we shall be saved from wrath through Him. For if when we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life" (Rom 5:9-10).
WE ARE EN ROUTE TO GLORY, and have not yet arrived. We have received the "earnest," or pledge, of our inheritance, and not the whole of it (Eph 1:14). We are to conduct our lives in an acute awareness of this reality, not living as though we have already finished the course and were already in the promised land. We are still in the journeying posture!
HERE IS A MESSAGE faith requires: the salvation is "ready to be revealed." While we are working out our own salvation (Phil 2:12), we are contributing nothing to it. We were born again to obtain the inheritance. It is not obtained by our work, though we will not enter into it without "the work of faith" being fulfilled in us "with power" (2 Thess 1:11).
HERE IS A GREAT MYSTERY. There is a sense in which our labors determine the measure of our inheritance. As it is written, "Well done, good and faithful servant; you were faithful over a few things, I will make you ruler over many things" (Matt 25:21). And again, "He who sows sparingly will also reap sparingly, and he who sows bountifully will also reap bountifully" (2 Cor 9:6). It is possible to "suffer loss" in the day of the Lord (1 Cor 3:15). However, the inheritance itself is already in tact. It but remains to be seen how much of it we will possess.
THE GREAT SALVATION" (Heb 2:3) brought to us by Jesus is infinitely larger than ordinarily conceived. Throughout the centuries, the people of God have been subjected to minuscule views of this salvation, and thus have not extended themselves to obtain its fulness. Our hearts must take hold of these words: "Therefore I endure all things for the sake of the elect, that they also may obtain the salvation which is in Christ Jesus with eternal glory" (2 Tim 2:10). Paul extended himself because he knew the saints could "come short" of the "rest" reserved for them (Heb 4:1).
SALVATION IN ALL OF ITS FULNESS is "ready to be revealed." In a very real sense, the "kingdom" you will inherit was "prepared for you from the foundation of the world" (Matt 25:34). Just as the land of Canaan was reserved for the children of Israel, so our inheritance is reserved for us. The only question is whether we will possess it or not. It is possible to be a "castaway," forfeiting the inheritance altogether (1 Cor 9:27). It is also possible to "suffer loss," not possessing the fulness of our inheritance. However, if our hearts are convinced of its greatness and worthiness, and if we remain strong in faith, we will obtain more than we have dared to imagine. If God can do "exceedingly abundantly above all that we ask or think" now, in this time (Eph 3:20), what can be said of the "salvation that is ready to be revealed?" The only question that remains is our capacity to receive and handle the inheritance reserved for us, and the salvation ready to be revealed.
THE PURPOSE OF THIS TEACHING is to nourish hope, assisting us to look forward to "the last time." Those living in aloofness from the Lord fear "the last time." Those living in fellowship with Christ, and in the energy of faith, look forward to it. Our text is strongly affirming that when everything temporal is brought to a conclusion, everything that is eternal will be made known. In the interim, it is only to the degree that we are not distracted by the seen that we obtain any significant awareness of the unseen. As we take hold on the promises and nourish our faith, God, will keep us from the wicked one, and enable us to develop a large capacity for the "salvation ready to be revealed."
– Given O. Blakely
Monday, October 25, 2010
PURSUE PEACE
"Pursue peace with all men . . . " (Heb 12:14, NASB)
THE PEACE IN THIS TEXT is "with all men." That requires an aggressive effort because we have not been reconciled to all men, as we have to God. Our reconciliation to God, in fact, has separated us from the course of this world, thus alienating us from those who are not in Christ Jesus. However distasteful it may appear, it is still true: "If you were of the world, the world would love its own. Yet because you are not of the world, but I chose you out of the world, therefore the world hates you" (John 15:19). Thus it is written, "Marvel not, my brethren, if the world hate you" (1 John 3:13). It is true of those who have believed on Christ through the Apostolic word, just as surely as it was true of the Apostles: "I have given them Your word; and the world has hated them because they are not of the world, just as I am not of the world" (John 17:12). Yet, we are admonished to "pursue peace with all men!"
A NEEDFUL EXHORTATION
This is a needful exhortation because of the enmity that is produced by our faith. Salvation is experienced in the presence of our enemies – in a hostile and cursed world. We pursue peace with all men like Abraham pursued it with the herdsmen of Lot (Gen 13:8). In this case, separation was necessary. Yet, Abraham pursued peace, making every effort to have no part with initiating friction and enmity. The peace may not be able to be made and kept by you, but you can seek it fervently, as did the Psalmist (Psa 120:6-7).
PURSUING PEACE OFTEN INVOLVES a soft word, which "turns away wrath" (Prov 15:1). The servant of God is to avoid things that make for fleshly strife and agitation (2 Tim 2:23-24). It also requires pleasing the Lord, who can make our enemies be at peace with us (Prov 16:7). Remember, our Lord Jesus said, "Blessed are the peacemakers, For they shall be called sons of God" (Matt 5:9, NKJV).
WHY PURSUE PEACE?
Why should we pursue peace with all men? The New Covenant, as administered by the Lord Jesus Christ is in view. In a very real sense, the New Covenant is "a covenant of peace." Ezekiel spoke of this covenant. "Moreover I will make a covenant of peace with them" (Ezek 37:26). This covenant is characterized by "peace with God" (Rom 5:1). The variance between God and man is brought to a grinding halt in Christ Jesus.
THIS PEACE ALSO EXISTS among the members of Christ, who are charged with keeping "the unity of the Spirit in the bond of peace" (Eph 4:3). They start out in harmony with their brothers and sisters. Their job is to maintain that unity.
PEACE IS TO THE SPIRITUAL LIFE like a calm sea is to the sailor. It enables the child of God to make progress in the new life. Just as it is difficult to navigate the sea in a storm, so negotiating the sea of life in an unpeaceful environment is hard. A little personal reflection will confirm this to be the case. Particularly in the New Covenant, "the fruit of righteousness is sown in peace by those who make peace" (James 3:18). The nature of this covenant demands that we energetically pursue "peace with all men." It is within the framework of peace and tranquility that we will enjoy the fulness of God's blessing.
THIS IS WHY WE PRAY for kings and those in authority. "that we may lead a quiet and peaceable life in all godliness and reverence" (1 Tim 2:1-2). Our primary interest is not the political arena, but advancement in the Spirit. There are enough difficulties associated with spiritual growth without having needless agitation all about us.
IF WE DO NOT ZEALOUSLY SEEK PEACE with all men, we will be hindered by the lack of that blessed condition. How fervently we should pray for such an environment. It is a better course of action than political activism. God has an interest in His people. He is more apt to hear prayers offered for their maturity than for the recovery of a nation, however noble that may appear.
BECAUSE OF OUR LOWER NATURE
There is a propensity in the natural man to actually shun peace. The fallen nature seeks selfish interests, with no desire to adapt to the needs of others. Every day a thousand reasons will seem to justify discord. The "flesh," or sinful nature, is inclined to "hatred, variance, emulations, wrath, strife, seditions, and heresies" (Gal 5:20). The fallen nature is assertive, refusing to remain idle. It must be crucified and subordinated with zeal. Particularly among brethren, it is imperative that peace be maintained. "Be at peace among yourselves," the Spirit exhorts (1 Thess 5:13).
AT EVERY POINT the peace depends upon us, effort is to be extended for it to be realized. "If it is possible, as much as depends on you, live peaceably with all men" (Rom 12:18, NKJV). All the while, we remember the words of our Lord Jesus. "Blessed are the peacemakers: for they shall be called the children of God" (Matt 5:9). Your own experience will confirm to you that perceiving the Lord is more difficult in times of agitation and turmoil. A peaceful surrounding is preferred by all believers. It is not only worthy pursuing peace, it is a necessity to do so.
IT IS TO BE UNDERSTOOD that the pursuit of peace is to be within the boundary of faith. Such a pursuit is not to involve the compromise of the truth, or a lessening of devotion to God.
– Given O. Blakely
THE PEACE IN THIS TEXT is "with all men." That requires an aggressive effort because we have not been reconciled to all men, as we have to God. Our reconciliation to God, in fact, has separated us from the course of this world, thus alienating us from those who are not in Christ Jesus. However distasteful it may appear, it is still true: "If you were of the world, the world would love its own. Yet because you are not of the world, but I chose you out of the world, therefore the world hates you" (John 15:19). Thus it is written, "Marvel not, my brethren, if the world hate you" (1 John 3:13). It is true of those who have believed on Christ through the Apostolic word, just as surely as it was true of the Apostles: "I have given them Your word; and the world has hated them because they are not of the world, just as I am not of the world" (John 17:12). Yet, we are admonished to "pursue peace with all men!"
A NEEDFUL EXHORTATION
This is a needful exhortation because of the enmity that is produced by our faith. Salvation is experienced in the presence of our enemies – in a hostile and cursed world. We pursue peace with all men like Abraham pursued it with the herdsmen of Lot (Gen 13:8). In this case, separation was necessary. Yet, Abraham pursued peace, making every effort to have no part with initiating friction and enmity. The peace may not be able to be made and kept by you, but you can seek it fervently, as did the Psalmist (Psa 120:6-7).
PURSUING PEACE OFTEN INVOLVES a soft word, which "turns away wrath" (Prov 15:1). The servant of God is to avoid things that make for fleshly strife and agitation (2 Tim 2:23-24). It also requires pleasing the Lord, who can make our enemies be at peace with us (Prov 16:7). Remember, our Lord Jesus said, "Blessed are the peacemakers, For they shall be called sons of God" (Matt 5:9, NKJV).
WHY PURSUE PEACE?
Why should we pursue peace with all men? The New Covenant, as administered by the Lord Jesus Christ is in view. In a very real sense, the New Covenant is "a covenant of peace." Ezekiel spoke of this covenant. "Moreover I will make a covenant of peace with them" (Ezek 37:26). This covenant is characterized by "peace with God" (Rom 5:1). The variance between God and man is brought to a grinding halt in Christ Jesus.
THIS PEACE ALSO EXISTS among the members of Christ, who are charged with keeping "the unity of the Spirit in the bond of peace" (Eph 4:3). They start out in harmony with their brothers and sisters. Their job is to maintain that unity.
PEACE IS TO THE SPIRITUAL LIFE like a calm sea is to the sailor. It enables the child of God to make progress in the new life. Just as it is difficult to navigate the sea in a storm, so negotiating the sea of life in an unpeaceful environment is hard. A little personal reflection will confirm this to be the case. Particularly in the New Covenant, "the fruit of righteousness is sown in peace by those who make peace" (James 3:18). The nature of this covenant demands that we energetically pursue "peace with all men." It is within the framework of peace and tranquility that we will enjoy the fulness of God's blessing.
THIS IS WHY WE PRAY for kings and those in authority. "that we may lead a quiet and peaceable life in all godliness and reverence" (1 Tim 2:1-2). Our primary interest is not the political arena, but advancement in the Spirit. There are enough difficulties associated with spiritual growth without having needless agitation all about us.
IF WE DO NOT ZEALOUSLY SEEK PEACE with all men, we will be hindered by the lack of that blessed condition. How fervently we should pray for such an environment. It is a better course of action than political activism. God has an interest in His people. He is more apt to hear prayers offered for their maturity than for the recovery of a nation, however noble that may appear.
BECAUSE OF OUR LOWER NATURE
There is a propensity in the natural man to actually shun peace. The fallen nature seeks selfish interests, with no desire to adapt to the needs of others. Every day a thousand reasons will seem to justify discord. The "flesh," or sinful nature, is inclined to "hatred, variance, emulations, wrath, strife, seditions, and heresies" (Gal 5:20). The fallen nature is assertive, refusing to remain idle. It must be crucified and subordinated with zeal. Particularly among brethren, it is imperative that peace be maintained. "Be at peace among yourselves," the Spirit exhorts (1 Thess 5:13).
AT EVERY POINT the peace depends upon us, effort is to be extended for it to be realized. "If it is possible, as much as depends on you, live peaceably with all men" (Rom 12:18, NKJV). All the while, we remember the words of our Lord Jesus. "Blessed are the peacemakers: for they shall be called the children of God" (Matt 5:9). Your own experience will confirm to you that perceiving the Lord is more difficult in times of agitation and turmoil. A peaceful surrounding is preferred by all believers. It is not only worthy pursuing peace, it is a necessity to do so.
IT IS TO BE UNDERSTOOD that the pursuit of peace is to be within the boundary of faith. Such a pursuit is not to involve the compromise of the truth, or a lessening of devotion to God.
– Given O. Blakely
Friday, October 22, 2010
HE ENTERED BY BLOOD
"Neither by the blood of goats and calves, but by His own blood He entered in once into the holy place, having obtained eternal redemption for us." (Heb 9:12)
WHEN THE SON RETURNED to "heaven itself," He did so in our behalf. He did not enter heaven in disassociation from His vicarious atonement, like finishing a job on earth, then returning to His former role. He did return as One who had completed a mission, having satisfied the requirements of a gracious, yet just, God. However, after returning He embarked on the work for which He was now suited. That included mediating the New Covenant, interceding for those who are in Him, nourishing and caring for His church, and the final and total subjugation of all of His enemies. The salvation of God required all of these things.
IT WAS WONDERFUL when the Son walked among men, but it was more wonderful when He entered into heaven! It was good when Jesus "went about doing good, healing all that were oppressed of the devil" (Acts 10:38), but it was better when He entered into "the holy place." Meeting with disciples in the synagogues and on the mountain side was glorious, but meeting with saints in heavenly places is "rather glorious." Christ's entrance into heaven had an infinitely greater effect than His entrance into the world. His ministry in heaven is more effectual than His Galilean ministry. In view of this, when you ponder Christ's accomplishments in the earth, it is staggering to consider how great His present work is. The work He is doing now does not overshadow the work He did upon earth, but it does exceed it. Presently He has a greater glory, a greater ministry, and a greater expectation.
THIS IS NOT INTENDED to diminish His entrance into the world, nor His marvelous works when He "dwelt amongst us." God forbid! His entrance into heaven validated His death and resurrection on our behalf. It also sanctified the recollection of His powerful works and gracious displays of grace and mercy. Christ's death would have counted for nothing if He did not return to heaven to minister its efficacy (Rom 8:34)!
IT WAS "THROUGH HIS OWN BLOOD" that the Son "entered the holy place." Some versions read that He entered, "with" His own blood (NAB). Others read "by means of" His blood (NIB), "taking with Him" His blood (NJB), and "He took His own blood" (NLT). The key that allowed Jesus to enter into heaven was not His "endless life," but His effective death! His entrance into the world was in order to the accomplishment of a death, not only a life (Luke 9:31). The command He received from the Father was to "lay down" His life, then take it up again (John 10:17-18). In His death, the price was paid. In His return to heaven, the price was presented to the God who required it to be paid.
JUST AS THE HIGH PRIEST under Law could not enter the holiest place without blood, so Christ could not enter heaven without the efficacy of His own blood. What is more, the high priest of old had to have appropriate blood to enter the expiatory realm. He could not enter with the blood of a turtle dove. It had to be the "blood of the bullock" or "blood of the goat" of the sin offering (Lev 16:14-15). Jesus could not enter heaven with the blood of "goats and calves." He could not enter with the blood of Abel, Stephen, Antipas, or the holy prophets. He had to enter with His own blood – His own personal investment in our salvation!
THE WILLING AND EFFECTIVE forfeiture of His life became the basis of our acceptance by God! He entered heaven with the evidence of an accomplished mission. He was obedient to the Father, having laid down His life of Himself, and taken it up again in the power of the Holy Spirit. Also, entering with His own blood required that He raise from the dead, taking His life back again as the Father commanded Him (John 10:17-18). No one else could enter with His blood – He had to do it Himself.
HE DID NOT ENTER into heaven with our good works, but with His own blood. He did not enter with the merits of the most excellent of the sinful race, but with His own blood! He did not enter into heaven with the tables of the Law, but by His own blood!
HIS SUBMISSION TO THE WRATH and curse of God lifted the curse from us. He entered by His own blood. Having submitted to the curse of the Almighty, now the Almighty could bless us. He entered by His own blood.
IF YOU DARE TO ENTER HEAVEN with anything else, you will be rejected. Make no mistake about that. We do not come to God pleading the merit of our own accomplishments, but having "faith in the blood" through which Christ entered into heaven (Rom 3:25). Because He entered through that blood, so can we! God honors that blood, and if we honor it, He will honor us! This gives great weight to the Pauline phrase, "faith in the blood" (Rom 3:25).
– Given O. Blakely
WHEN THE SON RETURNED to "heaven itself," He did so in our behalf. He did not enter heaven in disassociation from His vicarious atonement, like finishing a job on earth, then returning to His former role. He did return as One who had completed a mission, having satisfied the requirements of a gracious, yet just, God. However, after returning He embarked on the work for which He was now suited. That included mediating the New Covenant, interceding for those who are in Him, nourishing and caring for His church, and the final and total subjugation of all of His enemies. The salvation of God required all of these things.
IT WAS WONDERFUL when the Son walked among men, but it was more wonderful when He entered into heaven! It was good when Jesus "went about doing good, healing all that were oppressed of the devil" (Acts 10:38), but it was better when He entered into "the holy place." Meeting with disciples in the synagogues and on the mountain side was glorious, but meeting with saints in heavenly places is "rather glorious." Christ's entrance into heaven had an infinitely greater effect than His entrance into the world. His ministry in heaven is more effectual than His Galilean ministry. In view of this, when you ponder Christ's accomplishments in the earth, it is staggering to consider how great His present work is. The work He is doing now does not overshadow the work He did upon earth, but it does exceed it. Presently He has a greater glory, a greater ministry, and a greater expectation.
THIS IS NOT INTENDED to diminish His entrance into the world, nor His marvelous works when He "dwelt amongst us." God forbid! His entrance into heaven validated His death and resurrection on our behalf. It also sanctified the recollection of His powerful works and gracious displays of grace and mercy. Christ's death would have counted for nothing if He did not return to heaven to minister its efficacy (Rom 8:34)!
IT WAS "THROUGH HIS OWN BLOOD" that the Son "entered the holy place." Some versions read that He entered, "with" His own blood (NAB). Others read "by means of" His blood (NIB), "taking with Him" His blood (NJB), and "He took His own blood" (NLT). The key that allowed Jesus to enter into heaven was not His "endless life," but His effective death! His entrance into the world was in order to the accomplishment of a death, not only a life (Luke 9:31). The command He received from the Father was to "lay down" His life, then take it up again (John 10:17-18). In His death, the price was paid. In His return to heaven, the price was presented to the God who required it to be paid.
JUST AS THE HIGH PRIEST under Law could not enter the holiest place without blood, so Christ could not enter heaven without the efficacy of His own blood. What is more, the high priest of old had to have appropriate blood to enter the expiatory realm. He could not enter with the blood of a turtle dove. It had to be the "blood of the bullock" or "blood of the goat" of the sin offering (Lev 16:14-15). Jesus could not enter heaven with the blood of "goats and calves." He could not enter with the blood of Abel, Stephen, Antipas, or the holy prophets. He had to enter with His own blood – His own personal investment in our salvation!
THE WILLING AND EFFECTIVE forfeiture of His life became the basis of our acceptance by God! He entered heaven with the evidence of an accomplished mission. He was obedient to the Father, having laid down His life of Himself, and taken it up again in the power of the Holy Spirit. Also, entering with His own blood required that He raise from the dead, taking His life back again as the Father commanded Him (John 10:17-18). No one else could enter with His blood – He had to do it Himself.
HE DID NOT ENTER into heaven with our good works, but with His own blood. He did not enter with the merits of the most excellent of the sinful race, but with His own blood! He did not enter into heaven with the tables of the Law, but by His own blood!
HIS SUBMISSION TO THE WRATH and curse of God lifted the curse from us. He entered by His own blood. Having submitted to the curse of the Almighty, now the Almighty could bless us. He entered by His own blood.
IF YOU DARE TO ENTER HEAVEN with anything else, you will be rejected. Make no mistake about that. We do not come to God pleading the merit of our own accomplishments, but having "faith in the blood" through which Christ entered into heaven (Rom 3:25). Because He entered through that blood, so can we! God honors that blood, and if we honor it, He will honor us! This gives great weight to the Pauline phrase, "faith in the blood" (Rom 3:25).
– Given O. Blakely
Wednesday, October 20, 2010
REMEMBERING
"By which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain." (1 Cor 15:2)
OTHER VERSIONS CAN ASSIST in enlarging our thoughts concerning keeping in "memory," or remembrance. "Hold fast that word" (NKJV), and "holy firmly to the word" (NIV). How does a person "hold fast?" We are admonished to "hold fast that which is good" (1 Thess 5:21), "hold fast the form of sound words" (2 Tim 1:13), "hold fast the confidence" (Heb 3:6), "hold fast your profession" (Heb 4:14), and "hold fast till I come" (Rev 2:25). It is apparent from these texts that these are not optional matters, to be ignored with impunity. How can we accomplish such things?
OUR TEXT PROVIDES SOME UNDERSTANDING on this. The subject with which Paul is dealing is the Gospel of Christ. It was the same Gospel Paul had preached to the Corinthians in the beginning, which they had received, and in which they were standing in a state of acceptance. Paul clearly identifies the message of reference by saying, "For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures; and that he was buried, and that he rose again the third day according to the scriptures" (verses 3-4). This was the message through which they were being saved, "IF" they would "keep in memory" what they had heard. Thus, whatever the expression "keep in memory" means, being saved, in some sense, depends upon it.
ACTUALLY, THE EMPHASIS is placed on "keep" instead of "memory." Keeping is what is done, and the memory is where it is kept. You cannot "keep" the Gospel in a lifeless creed, a religious form, or any other impersonal way. It can, however, be retained in the memory – kept in a state of remembrance. In fact, if we do not think upon the Gospel, we cannot derive spiritual nutrients from it – nutrients for the soul that must be possessed. This is one of the primary reasons for the Lord's table. It is a place where memory is given a place of prominence. The memory, under the control of faith, reaches into the God-ordained past, and gathers manna for the soul.
REMEMBRANCE IS TO THE PAST what hope is to the future. It is accompanied with determination and purpose, together with intent and godly ambition. Both remembrance and hope are profitable only when faith is prominent, ruling, as it were, the processes of heart and mind.
IN THE KINGDOM OF GOD, you cannot "keep" what you will not remember. That is why Peter sought to "stir up" even "pure minds," by way of remembrance (1 Pet 1:13; 3:1). The "memory" is a place where truth is processed, and its vital nutrients obtained. The memory can also be used to the detriment of the individual, as when Israel remembered Egypt while in the wilderness. It is said of those wayward people, "We remember the fish, which we did eat in Egypt freely; the cucumbers, and the melons, and the leeks, and the onions, and the garlic" (Num 11:5). WHAT IS REMEMBERED directly impacts on whether or not the individual is helped or harmed
by the memory. When truth is remembered, or pondered, it exerts a sanctifying influence upon both heart and mind. Such remembrance is involved in meditation – something the sweet Psalmist of Israel resolved he would do: i.e., "I will meditate" (Psa 77:12; 119:15,48,78).
WHEN THE TRUTH, particularly the Gospel, occupies the "memory," it impacts upon the way we speak. Thus it is written, "They shall abundantly utter the memory of thy great goodness, and shall sing of thy righteousness" (Psa 145:7). Concerning the remembrance of the Gospel, the "memory" can also keep us from "believing in vain" (1 Cor 15:2). One version reads, "Otherwise, you have believed in vain" (NIV). That makes this a most serious matter. The saints of God cannot afford to allow their hearts and minds to be distracted. Jesus mentioned three things that stifle the Word of God, causing it to become "unfruitful." They were "the cares of the world, and the deceitfulness of riches, and the lusts of other things" (Mark 4:19). These "enter in" to the individual, turning one aside from the due consideration of the Word of God. They are a kind of spiritual clutter that tends to fill up and dominate both heart and mind, pushing the Word of God away from consideration. The results have eternal ramifications.
THE "MEMORY" OF EVERY rational person is filled with something. It may be the here and the now, a sordid past, holy things, or even the present moment. Our choice of friends, what we watch, what we hear, and what we do, has an impact upon our memory, making it either our friend or foe. What about you? What do you remember? To what is your "memory" devoted? Whatever fills your memory controls your thought.
– Given O. Blakely
OTHER VERSIONS CAN ASSIST in enlarging our thoughts concerning keeping in "memory," or remembrance. "Hold fast that word" (NKJV), and "holy firmly to the word" (NIV). How does a person "hold fast?" We are admonished to "hold fast that which is good" (1 Thess 5:21), "hold fast the form of sound words" (2 Tim 1:13), "hold fast the confidence" (Heb 3:6), "hold fast your profession" (Heb 4:14), and "hold fast till I come" (Rev 2:25). It is apparent from these texts that these are not optional matters, to be ignored with impunity. How can we accomplish such things?
OUR TEXT PROVIDES SOME UNDERSTANDING on this. The subject with which Paul is dealing is the Gospel of Christ. It was the same Gospel Paul had preached to the Corinthians in the beginning, which they had received, and in which they were standing in a state of acceptance. Paul clearly identifies the message of reference by saying, "For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures; and that he was buried, and that he rose again the third day according to the scriptures" (verses 3-4). This was the message through which they were being saved, "IF" they would "keep in memory" what they had heard. Thus, whatever the expression "keep in memory" means, being saved, in some sense, depends upon it.
ACTUALLY, THE EMPHASIS is placed on "keep" instead of "memory." Keeping is what is done, and the memory is where it is kept. You cannot "keep" the Gospel in a lifeless creed, a religious form, or any other impersonal way. It can, however, be retained in the memory – kept in a state of remembrance. In fact, if we do not think upon the Gospel, we cannot derive spiritual nutrients from it – nutrients for the soul that must be possessed. This is one of the primary reasons for the Lord's table. It is a place where memory is given a place of prominence. The memory, under the control of faith, reaches into the God-ordained past, and gathers manna for the soul.
REMEMBRANCE IS TO THE PAST what hope is to the future. It is accompanied with determination and purpose, together with intent and godly ambition. Both remembrance and hope are profitable only when faith is prominent, ruling, as it were, the processes of heart and mind.
IN THE KINGDOM OF GOD, you cannot "keep" what you will not remember. That is why Peter sought to "stir up" even "pure minds," by way of remembrance (1 Pet 1:13; 3:1). The "memory" is a place where truth is processed, and its vital nutrients obtained. The memory can also be used to the detriment of the individual, as when Israel remembered Egypt while in the wilderness. It is said of those wayward people, "We remember the fish, which we did eat in Egypt freely; the cucumbers, and the melons, and the leeks, and the onions, and the garlic" (Num 11:5). WHAT IS REMEMBERED directly impacts on whether or not the individual is helped or harmed
by the memory. When truth is remembered, or pondered, it exerts a sanctifying influence upon both heart and mind. Such remembrance is involved in meditation – something the sweet Psalmist of Israel resolved he would do: i.e., "I will meditate" (Psa 77:12; 119:15,48,78).
WHEN THE TRUTH, particularly the Gospel, occupies the "memory," it impacts upon the way we speak. Thus it is written, "They shall abundantly utter the memory of thy great goodness, and shall sing of thy righteousness" (Psa 145:7). Concerning the remembrance of the Gospel, the "memory" can also keep us from "believing in vain" (1 Cor 15:2). One version reads, "Otherwise, you have believed in vain" (NIV). That makes this a most serious matter. The saints of God cannot afford to allow their hearts and minds to be distracted. Jesus mentioned three things that stifle the Word of God, causing it to become "unfruitful." They were "the cares of the world, and the deceitfulness of riches, and the lusts of other things" (Mark 4:19). These "enter in" to the individual, turning one aside from the due consideration of the Word of God. They are a kind of spiritual clutter that tends to fill up and dominate both heart and mind, pushing the Word of God away from consideration. The results have eternal ramifications.
THE "MEMORY" OF EVERY rational person is filled with something. It may be the here and the now, a sordid past, holy things, or even the present moment. Our choice of friends, what we watch, what we hear, and what we do, has an impact upon our memory, making it either our friend or foe. What about you? What do you remember? To what is your "memory" devoted? Whatever fills your memory controls your thought.
– Given O. Blakely
Monday, October 18, 2010
SUFFERING CHRISTIAN
"Yet if anyone suffers as a Christian, let him not be ashamed, but let him glorify God in this matter." (1 Peter 4:16)
HERE IS ONE OF THE three places the word "Christian" is found in Scripture (Acts 11:26; 26:28; 1 Pet 4:16). In all three cases, the word reflects the world's view of believers. In Acts 11:26, "The disciples were called Christians first in Antioch." In Acts 26:28, wicked Agrippa said to Paul, "Almost thou persuadest me to be a Christian." Our text speaks of suffering "as a Christian."
SOME TEACH THIS WAS a Divinely given name, fulfilling the prophecy of Isaiah 62:2: "and thou shalt be called by a new name, which the mouth of the LORD shall name." This view also appeals to the original word from which "called" is translated, saying it means "called by God," or Divinely named. There are reasons that do not allow for this interpretation, regardless of etymological concerns. First, no believer ever referred to himself as a "Christian." Second, no congregation of believers is ever called "Christians." Third, no promises are addressed to "Christians." It is inconceivable that these conditions could exist if the name "Christian" was Divinely given. God gave the name "Jesus" to His Son, and repeatedly referred to Him as such. He gave the name "Abraham" to Abram, and from that point on so referred to him. But this is not the case with "Christian."
THE WORD "CHRISTIAN" means "of or pertaining to Christ; a follower of Christ." Believers were referred to in this way because of their OBVIOUS identity with Jesus Christ. They were not merely His followers by profession, but in manner of life and teaching as well. As you already know, many people wear the name "Christian" who are received by the world, and treated as friends and associates. But this will not be the experience of anyone who exudes the life of Jesus. It will at once become apparent to the world such an one is separate from them. As a result, they will cause them to suffer,
AND WHAT IS THE SUFFERING-ONE to do under such circumstances? First, the child of God is not to be "ashamed." He is not the one who is wrong! "Shame" involves embarrassment, feeling defeated, and being disgraced. Those reproached for the name of Christ must not be ashamed of Him or His Gospel. Here, the believer must follow the Lord, of Whom it is said, He "endured the cross, despising the shame" (Heb 12:2). The world looks down upon the believer, but the believer looks down upon the shame, despising, or thinking less of, such an experience. This is involved in not being ashamed. I wonder if Peter did not vividly recall when He thrice denied the Lord out of a sense of shame – something from which he repented on the same night the denial occurred.
THE BELIEVER MUST, however, have more of a response than simply not being ashamed. He is to "glorify God
IN THIS MATTER," i.e., in the suffering itself. The perspective here is the same as that declared to the Philippians. "For to you it has been granted on behalf of Christ, not only to believe in Him, but also to suffer for His sake" (Phil 1:29, NKJV). Believing AND suffering for Jesus' sake are both gifts from God. Both have been "granted" to us "in the behalf," or for the sake of, Christ. That is, God is honoring Jesus when He grants us grace to believe on Him. He also honors the Son when He grants us the privilege of suffering with Him that we might also reign with Him (2 Tim 2:12).
LIFE IN CHRIST JESUS involves two kinds of experience. First, we are brought into accord with heaven, and made suitable for Divine fellowship. Through God's great salvation, we are readied for heaven, tasting of the heavenly gift and the powers of the world to come. Our association with God through Christ brings great blessing and benefit to us. Second, we are thrown into conflict with this present evil world, which recognizes we no longer belong to its condemned order. That association produces suffering and reproaches.
BOTH OF THESE EXPERIENCES (believing and suffering for His sake) are from God. Therefore, we can glorify Him for both. The blessings associated with believing confirm that we are accepted in the Beloved (Eph 1:6). The reproaches of this world confirm that we have been so changed by the grace of God that the world knows we are separate from it. But, we must walk in the Spirit and live by faith to see these things. If we live too low, the clouds of doubt and fear will hide these realities from us. The earth generates a sort of spiritual fog that hides these perceptions from those who are close to it.
THE HOLY SPIRIT IS USING PETER to lift us up into the realm where all things are clearly seen. From this higher vantage, suffering looks much different! Thank God for that!
– Given O. Blakely
HERE IS ONE OF THE three places the word "Christian" is found in Scripture (Acts 11:26; 26:28; 1 Pet 4:16). In all three cases, the word reflects the world's view of believers. In Acts 11:26, "The disciples were called Christians first in Antioch." In Acts 26:28, wicked Agrippa said to Paul, "Almost thou persuadest me to be a Christian." Our text speaks of suffering "as a Christian."
SOME TEACH THIS WAS a Divinely given name, fulfilling the prophecy of Isaiah 62:2: "and thou shalt be called by a new name, which the mouth of the LORD shall name." This view also appeals to the original word from which "called" is translated, saying it means "called by God," or Divinely named. There are reasons that do not allow for this interpretation, regardless of etymological concerns. First, no believer ever referred to himself as a "Christian." Second, no congregation of believers is ever called "Christians." Third, no promises are addressed to "Christians." It is inconceivable that these conditions could exist if the name "Christian" was Divinely given. God gave the name "Jesus" to His Son, and repeatedly referred to Him as such. He gave the name "Abraham" to Abram, and from that point on so referred to him. But this is not the case with "Christian."
THE WORD "CHRISTIAN" means "of or pertaining to Christ; a follower of Christ." Believers were referred to in this way because of their OBVIOUS identity with Jesus Christ. They were not merely His followers by profession, but in manner of life and teaching as well. As you already know, many people wear the name "Christian" who are received by the world, and treated as friends and associates. But this will not be the experience of anyone who exudes the life of Jesus. It will at once become apparent to the world such an one is separate from them. As a result, they will cause them to suffer,
AND WHAT IS THE SUFFERING-ONE to do under such circumstances? First, the child of God is not to be "ashamed." He is not the one who is wrong! "Shame" involves embarrassment, feeling defeated, and being disgraced. Those reproached for the name of Christ must not be ashamed of Him or His Gospel. Here, the believer must follow the Lord, of Whom it is said, He "endured the cross, despising the shame" (Heb 12:2). The world looks down upon the believer, but the believer looks down upon the shame, despising, or thinking less of, such an experience. This is involved in not being ashamed. I wonder if Peter did not vividly recall when He thrice denied the Lord out of a sense of shame – something from which he repented on the same night the denial occurred.
THE BELIEVER MUST, however, have more of a response than simply not being ashamed. He is to "glorify God
IN THIS MATTER," i.e., in the suffering itself. The perspective here is the same as that declared to the Philippians. "For to you it has been granted on behalf of Christ, not only to believe in Him, but also to suffer for His sake" (Phil 1:29, NKJV). Believing AND suffering for Jesus' sake are both gifts from God. Both have been "granted" to us "in the behalf," or for the sake of, Christ. That is, God is honoring Jesus when He grants us grace to believe on Him. He also honors the Son when He grants us the privilege of suffering with Him that we might also reign with Him (2 Tim 2:12).
LIFE IN CHRIST JESUS involves two kinds of experience. First, we are brought into accord with heaven, and made suitable for Divine fellowship. Through God's great salvation, we are readied for heaven, tasting of the heavenly gift and the powers of the world to come. Our association with God through Christ brings great blessing and benefit to us. Second, we are thrown into conflict with this present evil world, which recognizes we no longer belong to its condemned order. That association produces suffering and reproaches.
BOTH OF THESE EXPERIENCES (believing and suffering for His sake) are from God. Therefore, we can glorify Him for both. The blessings associated with believing confirm that we are accepted in the Beloved (Eph 1:6). The reproaches of this world confirm that we have been so changed by the grace of God that the world knows we are separate from it. But, we must walk in the Spirit and live by faith to see these things. If we live too low, the clouds of doubt and fear will hide these realities from us. The earth generates a sort of spiritual fog that hides these perceptions from those who are close to it.
THE HOLY SPIRIT IS USING PETER to lift us up into the realm where all things are clearly seen. From this higher vantage, suffering looks much different! Thank God for that!
– Given O. Blakely
Friday, October 15, 2010
WORD DISEASES
"And their word will eat as doth a canker . . . " (2 Timothy 2:17)
JUST AS THERE ARE DISEASES OF THE BODY, so there are diseases of the soul. Some of these diseases are caused by words – words that are preached. These words are like a destructive spiritual virus spewed into the air. They cause a consuming cancer to break out in the hearts and minds of men. In the wake of these words thinking becomes distorted, the Scriptures are not understood, and all manner of doubts and fears begin to grow within.
OUR TEXT SPEAKS OF "profane and vain babblings" – spiritual gibberish that does nothing more than clutter the hearing. Two men are cited as examples of such speaking: Hymanaeus and Philetus, who taught that the resurrection had already occurred. Their words were like highly contagious and destructive viruses to the soul – extremely lethal. They were the first Preterists of record.
DURING THE PAST FEW YEARS, I have heard several men attempt to speak on last things. In this most critical aspect of the faith-life, clarity, power, and motivation are imperative. Those lacking acquaintance with such things as glory, heaven, the judgement, and the world to come, must not speak on them. Such do a great disservice to the people of God by ploughing in a field with which they are not familiar. As men address these subjects, they reveal the extent of their familiarity with kingdom realities. It is not possible to be weak in these areas, yet be strong in faith. Nor, indeed, is it possible to be flawed in these areas, yet sharpen the audience's perception of the things of God. It is questionable if a person who is fundamental ignorant of last things can be enlightened concerning matters pertaining to life and godliness.
WHEN SPEAKING OF "things unseen" (2 Cor 4:16-18), "the world to come" (Heb 2:5; 6:5), a "continuing city" (Heb 13:14), the "resurrection of the dead" (Acts 23:6; 24:25; 1 Cor 15:21), and "the coming of the Lord" (1 Thess 4:15; James 5:7-8), there is no room for ambiguity. The wisdom of the world has nothing to offer in these areas. These are not areas for human speculation, philosophical discussions, and sharing various opinions. To be wrong in these areas is like contracting cancer.
PURPORTED SCIENCES of interpretation, or hermeneutics, are found woefully deficient when speaking of matters transcendent to "this present evil world." Human wisdom cannot chart out the path of spiritual realities, or in any way clarify them. Etymological expertise withers when approaching these subjects. Historical brilliance cannot give us Divine perspective in these things! See if this is not true. Scholasticism falls to the ground as if smitten on the head when matters are addressed that deal with eternity. It cannot traffic in the lofty realms from which such realities are seen and comprehended.
IN RECALLING MY RECENT exposure to messages attempting to address these matters, I observed a profound consistency. Each of the presentations brought a sharp spiritual descent in the related gatherings. The sermons did not blend in with the high spiritual tone of the other presentations. That is not as simplistic as it may seem. Actually, they should have not only complemented preceding proclamations, but clarified and enhanced them. Instead, they were like the intrusions of prattling fools and dawdling infants who chose to play in the midst of the war. They were the sound of flesh in an environment of Spirit. Simply put, the speakers were out of their element, unfamiliar with the territory they presumed to present to their audience. They should have been sitting in "the room of the unlearned" (1 Cor 14:16), not speaking as though they were somebody.
I FIND MYSELF growing more intolerant of such presentations. They chafe against my spirit, producing a mixture of sorrow and indignation which is discomfiting. I know that I must be longsuffering with those possessing weaker faith, whose vision is yet blurred – who see men as trees walking. All too often, however, those who should be "teachers" in these areas, show themselves to be novices. Not only that, they have been set forth as achievers, ahead of their peers in matters pertaining to God. This is, however, a gross misrepresentation. We should not have to explain why acclaimed "leading brethren" are deficient in their presentations of key doctrines. There is no acceptable explanation for this condition. It is simply intolerable.
SOME PREACHERS ARE NOTED for their humor. Others for their scholarship. Some are organizers and administrators, but they cannot navigate in the Word of the Living God. They have eyes, but they cannot see "Him who is invisible" (Heb 11:27). Their expertise is in this world, not the one to come. They easily become engrossed in the problems of the people, but are strangely unfamiliar with the provisions of God. The psychological approach of the successful preacher is unacceptable. Placing people in categories called "boomers," "busters," and "x," may be fashionable, but it is wrong. God recognizes no such divisions among men, and neither can we.
MUCH OF THE SPIRITUAL DEFICIENCY around us is the direct result of corrupt words that have been delivered from the pulpits, media, and literature of the land. Corrupt words have set spiritual corruption in motion, leading people to wrong conclusions, and causing them to think wrongly. Such things must not be taken lightly. Pure hearts need good and pure food. Spiritual minds need regular wholesome and godly nourishment.
– Given O. Blakely
JUST AS THERE ARE DISEASES OF THE BODY, so there are diseases of the soul. Some of these diseases are caused by words – words that are preached. These words are like a destructive spiritual virus spewed into the air. They cause a consuming cancer to break out in the hearts and minds of men. In the wake of these words thinking becomes distorted, the Scriptures are not understood, and all manner of doubts and fears begin to grow within.
OUR TEXT SPEAKS OF "profane and vain babblings" – spiritual gibberish that does nothing more than clutter the hearing. Two men are cited as examples of such speaking: Hymanaeus and Philetus, who taught that the resurrection had already occurred. Their words were like highly contagious and destructive viruses to the soul – extremely lethal. They were the first Preterists of record.
DURING THE PAST FEW YEARS, I have heard several men attempt to speak on last things. In this most critical aspect of the faith-life, clarity, power, and motivation are imperative. Those lacking acquaintance with such things as glory, heaven, the judgement, and the world to come, must not speak on them. Such do a great disservice to the people of God by ploughing in a field with which they are not familiar. As men address these subjects, they reveal the extent of their familiarity with kingdom realities. It is not possible to be weak in these areas, yet be strong in faith. Nor, indeed, is it possible to be flawed in these areas, yet sharpen the audience's perception of the things of God. It is questionable if a person who is fundamental ignorant of last things can be enlightened concerning matters pertaining to life and godliness.
WHEN SPEAKING OF "things unseen" (2 Cor 4:16-18), "the world to come" (Heb 2:5; 6:5), a "continuing city" (Heb 13:14), the "resurrection of the dead" (Acts 23:6; 24:25; 1 Cor 15:21), and "the coming of the Lord" (1 Thess 4:15; James 5:7-8), there is no room for ambiguity. The wisdom of the world has nothing to offer in these areas. These are not areas for human speculation, philosophical discussions, and sharing various opinions. To be wrong in these areas is like contracting cancer.
PURPORTED SCIENCES of interpretation, or hermeneutics, are found woefully deficient when speaking of matters transcendent to "this present evil world." Human wisdom cannot chart out the path of spiritual realities, or in any way clarify them. Etymological expertise withers when approaching these subjects. Historical brilliance cannot give us Divine perspective in these things! See if this is not true. Scholasticism falls to the ground as if smitten on the head when matters are addressed that deal with eternity. It cannot traffic in the lofty realms from which such realities are seen and comprehended.
IN RECALLING MY RECENT exposure to messages attempting to address these matters, I observed a profound consistency. Each of the presentations brought a sharp spiritual descent in the related gatherings. The sermons did not blend in with the high spiritual tone of the other presentations. That is not as simplistic as it may seem. Actually, they should have not only complemented preceding proclamations, but clarified and enhanced them. Instead, they were like the intrusions of prattling fools and dawdling infants who chose to play in the midst of the war. They were the sound of flesh in an environment of Spirit. Simply put, the speakers were out of their element, unfamiliar with the territory they presumed to present to their audience. They should have been sitting in "the room of the unlearned" (1 Cor 14:16), not speaking as though they were somebody.
I FIND MYSELF growing more intolerant of such presentations. They chafe against my spirit, producing a mixture of sorrow and indignation which is discomfiting. I know that I must be longsuffering with those possessing weaker faith, whose vision is yet blurred – who see men as trees walking. All too often, however, those who should be "teachers" in these areas, show themselves to be novices. Not only that, they have been set forth as achievers, ahead of their peers in matters pertaining to God. This is, however, a gross misrepresentation. We should not have to explain why acclaimed "leading brethren" are deficient in their presentations of key doctrines. There is no acceptable explanation for this condition. It is simply intolerable.
SOME PREACHERS ARE NOTED for their humor. Others for their scholarship. Some are organizers and administrators, but they cannot navigate in the Word of the Living God. They have eyes, but they cannot see "Him who is invisible" (Heb 11:27). Their expertise is in this world, not the one to come. They easily become engrossed in the problems of the people, but are strangely unfamiliar with the provisions of God. The psychological approach of the successful preacher is unacceptable. Placing people in categories called "boomers," "busters," and "x," may be fashionable, but it is wrong. God recognizes no such divisions among men, and neither can we.
MUCH OF THE SPIRITUAL DEFICIENCY around us is the direct result of corrupt words that have been delivered from the pulpits, media, and literature of the land. Corrupt words have set spiritual corruption in motion, leading people to wrong conclusions, and causing them to think wrongly. Such things must not be taken lightly. Pure hearts need good and pure food. Spiritual minds need regular wholesome and godly nourishment.
– Given O. Blakely
Wednesday, October 13, 2010
PRESSING
"I press toward THE MARK." (Philippians 3:14)
"THE MARK!" So far as Paul was concerned, there was no other worthy objective; no other goal so compelling and rewarding. "The MARK!" It was something identifiable, not vague. It was something he could perceive and understand. When his heart was fastened upon it, he adjusted the course of his life appropriately. It allowed him to get his spiritual bearings. Elsewhere he used glorious phrases to denote its reality. He referred to a "blessed hope and glorious appearing" (Tit. 2:13). He mentioned an "anchor for the soul, both sure and steadfast" (Heb. 6:19), and a "city which hath foundations, whose Builder and Maker is God" (Heb. 11:10). He spoke of receiving a "crown of righteousness" (2 Tim. 4:8), and "ever" being "with the Lord" (1 Thess. 4:17). These were aspects of "the mark."
THE FUTURE WAS NOT AMBIGUOUS for Paul, and it should not be for you! One of the undeniable marks of a degenerate and failing church is its lack of confidence concerning the future. This is the dark spot on the horizon of the fearful and unbelieving. They cannot think beyond the end of the world. Their thoughts cannot move about in eternal realms. Fear and unbelief rivet the heart and mind to this present evil world, not allowing them to soar with eagles wings to the place of safety and satisfaction.
BUT WHAT WAS "the mark" or "goal" toward which Paul pressed? Note that it is immediately related to "the prize of the high calling of God in Christ Jesus" (Phil. 3:14). This is the objective of the heavenly calling. It is the reason for the remission of sins. It is the motivation for Christ saving His people from their sins. This is why people believe. It is why they obey God. It is why they perfect "holiness in the fear of the Lord" (2 Cor. 7:1). It is why they "run with patience the race that is set before them" (Heb. 12:1). It is why they "fight the good fight of faith" (1 Tim. 6:12).
THE "MARK," from one point of view, is "eternal life." That is the sum and substance of the blessing. It is the "gift of God" (Rom. 6:23). That is a summary view of our involvement in "the world to come" (Mark 10:30). Your "continuance in well doing" will be rewarded with "eternal life" (Rom. 2:7). We are "justified by His grace" in order that we might "be made heirs according to the hope of eternal life" (Tit. 1:2). The "exceeding great and precious promises" that have been given to us can be compressed into as single promise. "And this is the promise that He hath promised us, even eternal life" (1 John 2:25). The "eternal life" that we have now is a pledge of the fullness we will enjoy in the world to come. That is a "mark" worthy of consistent and unflagging effort!
FROM ANOTHER POINT OF VIEW, you might view "the mark" as life's finish line. It is the point at which the race ends. Paul caught a glimpse of it before he left his body. It prompted him to say, "I have fought a good fight, I have finished my course, I have kept the faith: henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing" (2 Tim. 4:7-8). He saw "the mark."
HIS WARFARE WAS GOOD! His faith enabled him to complete the strenuous course appointed to him. It had led him through perils (2 Cor. 11:26). It led him through weakness (2 Cor. 12:7-10). It led him through the rejection of many to whom he preached. He had to press on with infirmity (2 Cor. 12:7-10). Sometimes he had to press forward alone, with his own brethren forsaking him (2 Tim. 4:10). Sometimes it led through discouraging incarceration (2 Cor. 11:23). Sometimes when he was isolated in the midst of a sea for a day and a night (2 Cor. 11:25). But "the mark" kept him coming! It was a dominating goal with which the world simply could not compete!
PAUL WAS DOMINATED BY the same spirit as the patriarchs. "As the hart panteth after the water brooks, so panteth my soul after thee, O God. My soul thirsteth for God, for the living God: when shall I come and appear before God?" (Psa. 42:1-2). "But now they desire a better country, that is, an heavenly: wherefore God is not ashamed to be called their God: for he hath prepared for them a city" (Heb. 11:16). Every professed believer should ask himself if God is ashamed to be called his God! If "the mark" is being pursued, God is not ashamed of them!
IN OUR TEXT, Paul relates "the mark" with "the resurrection of the dead" (v. 11). He is not saying that he wants to simply participate in the resurrection of the dead; every one will do that (Acts 24:15). He desires that the resurrection be the answer to the dichotomy his regeneration produced. For believers, "the resurrection from the dead" is the culmination of faith. Then we will be made "every whit whole," and all adversarial relationships will be abruptly terminated. They will no longer inhabit a declining body, or have to contend with "another law" that wars against the law of their mind. O believer, pursue the mark!
– Given O. Blakely
"THE MARK!" So far as Paul was concerned, there was no other worthy objective; no other goal so compelling and rewarding. "The MARK!" It was something identifiable, not vague. It was something he could perceive and understand. When his heart was fastened upon it, he adjusted the course of his life appropriately. It allowed him to get his spiritual bearings. Elsewhere he used glorious phrases to denote its reality. He referred to a "blessed hope and glorious appearing" (Tit. 2:13). He mentioned an "anchor for the soul, both sure and steadfast" (Heb. 6:19), and a "city which hath foundations, whose Builder and Maker is God" (Heb. 11:10). He spoke of receiving a "crown of righteousness" (2 Tim. 4:8), and "ever" being "with the Lord" (1 Thess. 4:17). These were aspects of "the mark."
THE FUTURE WAS NOT AMBIGUOUS for Paul, and it should not be for you! One of the undeniable marks of a degenerate and failing church is its lack of confidence concerning the future. This is the dark spot on the horizon of the fearful and unbelieving. They cannot think beyond the end of the world. Their thoughts cannot move about in eternal realms. Fear and unbelief rivet the heart and mind to this present evil world, not allowing them to soar with eagles wings to the place of safety and satisfaction.
BUT WHAT WAS "the mark" or "goal" toward which Paul pressed? Note that it is immediately related to "the prize of the high calling of God in Christ Jesus" (Phil. 3:14). This is the objective of the heavenly calling. It is the reason for the remission of sins. It is the motivation for Christ saving His people from their sins. This is why people believe. It is why they obey God. It is why they perfect "holiness in the fear of the Lord" (2 Cor. 7:1). It is why they "run with patience the race that is set before them" (Heb. 12:1). It is why they "fight the good fight of faith" (1 Tim. 6:12).
THE "MARK," from one point of view, is "eternal life." That is the sum and substance of the blessing. It is the "gift of God" (Rom. 6:23). That is a summary view of our involvement in "the world to come" (Mark 10:30). Your "continuance in well doing" will be rewarded with "eternal life" (Rom. 2:7). We are "justified by His grace" in order that we might "be made heirs according to the hope of eternal life" (Tit. 1:2). The "exceeding great and precious promises" that have been given to us can be compressed into as single promise. "And this is the promise that He hath promised us, even eternal life" (1 John 2:25). The "eternal life" that we have now is a pledge of the fullness we will enjoy in the world to come. That is a "mark" worthy of consistent and unflagging effort!
FROM ANOTHER POINT OF VIEW, you might view "the mark" as life's finish line. It is the point at which the race ends. Paul caught a glimpse of it before he left his body. It prompted him to say, "I have fought a good fight, I have finished my course, I have kept the faith: henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing" (2 Tim. 4:7-8). He saw "the mark."
HIS WARFARE WAS GOOD! His faith enabled him to complete the strenuous course appointed to him. It had led him through perils (2 Cor. 11:26). It led him through weakness (2 Cor. 12:7-10). It led him through the rejection of many to whom he preached. He had to press on with infirmity (2 Cor. 12:7-10). Sometimes he had to press forward alone, with his own brethren forsaking him (2 Tim. 4:10). Sometimes it led through discouraging incarceration (2 Cor. 11:23). Sometimes when he was isolated in the midst of a sea for a day and a night (2 Cor. 11:25). But "the mark" kept him coming! It was a dominating goal with which the world simply could not compete!
PAUL WAS DOMINATED BY the same spirit as the patriarchs. "As the hart panteth after the water brooks, so panteth my soul after thee, O God. My soul thirsteth for God, for the living God: when shall I come and appear before God?" (Psa. 42:1-2). "But now they desire a better country, that is, an heavenly: wherefore God is not ashamed to be called their God: for he hath prepared for them a city" (Heb. 11:16). Every professed believer should ask himself if God is ashamed to be called his God! If "the mark" is being pursued, God is not ashamed of them!
IN OUR TEXT, Paul relates "the mark" with "the resurrection of the dead" (v. 11). He is not saying that he wants to simply participate in the resurrection of the dead; every one will do that (Acts 24:15). He desires that the resurrection be the answer to the dichotomy his regeneration produced. For believers, "the resurrection from the dead" is the culmination of faith. Then we will be made "every whit whole," and all adversarial relationships will be abruptly terminated. They will no longer inhabit a declining body, or have to contend with "another law" that wars against the law of their mind. O believer, pursue the mark!
– Given O. Blakely
Monday, October 11, 2010
A DISCERNING MIND
"But he that is spiritual judgeth all things . . . " (1 Corinthians 2:15)
JUDGMENT, OR DISCERNMENT, is an aspect of religion that we cannot afford to be without. If our adversary is cunning and crafty, he can only be overcome within a framework of discernment, judgment and perception. By "judgment," I mean the ability to distinguish between the lie and truth, evil and good, or what is from Satan and what is from God.
THE CORINTHIANS were caught up in soulish religion. Their conduct in their assemblies confirmed this to be the case, as well as their failure to rid themselves of moral defilement. In the second chapter of First Corinthians, Paul comes to grips with the root of their problem. His words are appropriate for our day and time."
FOR THOSE WHO AMONG MEN knows the thoughts of a man except the spirit of the man, which is in him? Even so the thoughts of God no one knows except the Spirit of God. Now we have received, not the spirit of the world, but the Spirit who is from God, that we might know the things freely given to us by God, which things we also speak, not in words taught by human wisdom, but in those taught by the Spirit, combining spiritual thoughts with spiritual words. But a natural man does not accept the things of the Spirit of God; for they are foolishness to him, and he cannot understand them, because they are spiritually appraised. But he who is spiritual appraises all things, yet he himself is appraised by no man" (1 Cor 2:11-15, NASB).
THE "SPIRITUAL MAN" is thus distinguished from the "natural man." Some imagine that the "spiritual man" is the inspired man, while the "natural man" is the uninspired man. Such a view offers more disadvantages than advantages! The Spirit admonishes those that are "spiritual" to restore those caught in a trespass (Gal 6:1). The very notion that this means an "inspired man," is unworthy to be entertained by novice or elder! Paul told the Corinthians he could not speak to them as "unto spiritual, but as to men in he flesh" (1 Cor 3:1, NASB). Did he mean he could not address them as Apostles, or "inspired men?"
A "SPIRITUAL MAN" is a person possessing and being directed by the Holy Spirit of God. It is the person who has risen above the limitations of Adam, and is walking "in the light." This is the person possessing a spiritual religion. He occupies a domain that governs the soul and the body. He is not limited by the soul, and certainly not by the body.
BUT WHAT DOES ALL OF THIS have to do with our approach to life with God? Forever settle it in your mind that academic acumen, however advanced, cannot give you the advantage in the kingdom of God! This does not require you to despise disciplined thinking and true scholarship. It does mean those wells do not go deep enough to bring you closer to God, or the truth of God closer to you. The reason for this limitation is simply this: those are areas of the soul, not the spirit! They can be sanctified in the energy of an enlightened spirit, but only so!
DISCERNING ALL THINGSThe Word of God proclaims the glorious advantages of life in the Son. As might be expected, they go far beyond the capacity of the most productive imagination.
"BUT HE THAT IS SPIRITUAL judgeth all things, yet he himself is judged of no man" (1 Cor 2:15). The person in Christ is not at a disadvantage in any essential area. He is equipped for conflict and spiritual; advance. The walk of faith does not lead you where you do not have resources available to you. "He that is spiritual" is the person walking in and being led by the Holy Spirit (Gal 5:16,25; Rom 8:14). Such an one is able to decipher both lie and truth, righteousness and unrighteousness. He does it at the spiritual level, not the soulish level.
THE EPHESIANS "LEFT" their "First Love," yet meticulously tried those claiming to be Apostles, and found they were not (Rev 2:2-4). Their's was a soulish approach. It did not go deep enough. That is why they abandoned the Savior, even though remaining intensely active in His name! They did not "judge all things," which included their own "fallen" condition.
– Given O. Blakely
JUDGMENT, OR DISCERNMENT, is an aspect of religion that we cannot afford to be without. If our adversary is cunning and crafty, he can only be overcome within a framework of discernment, judgment and perception. By "judgment," I mean the ability to distinguish between the lie and truth, evil and good, or what is from Satan and what is from God.
THE CORINTHIANS were caught up in soulish religion. Their conduct in their assemblies confirmed this to be the case, as well as their failure to rid themselves of moral defilement. In the second chapter of First Corinthians, Paul comes to grips with the root of their problem. His words are appropriate for our day and time."
FOR THOSE WHO AMONG MEN knows the thoughts of a man except the spirit of the man, which is in him? Even so the thoughts of God no one knows except the Spirit of God. Now we have received, not the spirit of the world, but the Spirit who is from God, that we might know the things freely given to us by God, which things we also speak, not in words taught by human wisdom, but in those taught by the Spirit, combining spiritual thoughts with spiritual words. But a natural man does not accept the things of the Spirit of God; for they are foolishness to him, and he cannot understand them, because they are spiritually appraised. But he who is spiritual appraises all things, yet he himself is appraised by no man" (1 Cor 2:11-15, NASB).
THE "SPIRITUAL MAN" is thus distinguished from the "natural man." Some imagine that the "spiritual man" is the inspired man, while the "natural man" is the uninspired man. Such a view offers more disadvantages than advantages! The Spirit admonishes those that are "spiritual" to restore those caught in a trespass (Gal 6:1). The very notion that this means an "inspired man," is unworthy to be entertained by novice or elder! Paul told the Corinthians he could not speak to them as "unto spiritual, but as to men in he flesh" (1 Cor 3:1, NASB). Did he mean he could not address them as Apostles, or "inspired men?"
A "SPIRITUAL MAN" is a person possessing and being directed by the Holy Spirit of God. It is the person who has risen above the limitations of Adam, and is walking "in the light." This is the person possessing a spiritual religion. He occupies a domain that governs the soul and the body. He is not limited by the soul, and certainly not by the body.
BUT WHAT DOES ALL OF THIS have to do with our approach to life with God? Forever settle it in your mind that academic acumen, however advanced, cannot give you the advantage in the kingdom of God! This does not require you to despise disciplined thinking and true scholarship. It does mean those wells do not go deep enough to bring you closer to God, or the truth of God closer to you. The reason for this limitation is simply this: those are areas of the soul, not the spirit! They can be sanctified in the energy of an enlightened spirit, but only so!
DISCERNING ALL THINGSThe Word of God proclaims the glorious advantages of life in the Son. As might be expected, they go far beyond the capacity of the most productive imagination.
"BUT HE THAT IS SPIRITUAL judgeth all things, yet he himself is judged of no man" (1 Cor 2:15). The person in Christ is not at a disadvantage in any essential area. He is equipped for conflict and spiritual; advance. The walk of faith does not lead you where you do not have resources available to you. "He that is spiritual" is the person walking in and being led by the Holy Spirit (Gal 5:16,25; Rom 8:14). Such an one is able to decipher both lie and truth, righteousness and unrighteousness. He does it at the spiritual level, not the soulish level.
THE EPHESIANS "LEFT" their "First Love," yet meticulously tried those claiming to be Apostles, and found they were not (Rev 2:2-4). Their's was a soulish approach. It did not go deep enough. That is why they abandoned the Savior, even though remaining intensely active in His name! They did not "judge all things," which included their own "fallen" condition.
– Given O. Blakely
Friday, October 8, 2010
FRIEND OF GOD
". . . and he was called the Friend of God" (James 2:23)
NO OTHER RELIGION BOASTS of friendship with its God. This is one of the many distinctives of the "great salvation" that is ours in Christ. Until Christ, there were few people of our race with whom the Lord could fellowship. That privilege was largely lost when sin entered into the very environment God had called "good." It is written that "Enoch walked with God" (Gen 5:22,24). Noah is also described as a "just man" that "walked with God" (Gen 6:9). Their "walk" however, was largely related to their revulsion with an iniquitous world in which they lived. Jude provides us with a prophecy of Enoch. It was one of impending judgement, to be fulfilled immediately in the Noahic flood, and ultimately in the coming of the Lord and the destruction of the wicked. "Behold, the Lord cometh with ten thousands of His saints, to execute judgement upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against Him" (Jude 14-15).
NOAH'S FAITH not only resulted in the saving of his house, but also in the condemnation of the world (Heb 11:7).
THE WALK WITH GOD enjoyed by Enoch and Noah was vital, but it was not fellowship at the level God desired. Being repulsed by evil is a requisite to fellowship with God, but it is not at the heart it. This is devastating to a legalistic view of spiritual life. In my judgement, Satan has perpetrated the notion that being against evil is sufficient to obtain divine approval. This is not the case! It is written of Jesus that He not only "hated iniquity," but that He also "loved righteousness" (Heb 1:9). It is clear from Scripture that true spirituality requires both traits. As it is written, "grace" teaches us not only to "deny ungodliness and worldly lusts," but to "live soberly, righteously, and godly in this present world," all the while "looking for the blessed hope and glorious appearing of the great God and our Savior, Jesus Christ" (Tit 2:11-12).
A DIFFERENT DIMENSION
Abraham stands unique among the sons of men. Because of that uniqueness, he is called the "father" of all that believe (Rom 4:11,12,16). When God promised Abraham "seed" as multitudinous as the stars of heaven and the sand of the seashore, he "believed God" (Gen 15:6; 22:17; Rom 4:3; Gal 3:6; James 2:23). That faith endeared him to God, provoking Him to call Abraham His "friend." The patriarch required no further evidence to substantiate the promise. God's word was sufficient!
LATER SCRIPTURE ASSESSES ABRAHAM: "Art not Thou our God, Who didst drive out the inhabitants of this land before Thy people Israel, and gavest it to the seed of Abraham THY FRIEND for ever?" (2 Chron 20:7). "But thou, Israel, art My servant, Jacob whom I have chosen, the seed of ABRAHAM MY FRIEND" (Isa 41:8). "And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called THE FRIEND OF GOD" (James 2:23).
WHAT A MARVELOUS THING! – to be known as "the Friend of God!" Note! He does not say "A friend of God," but "THE friend of God." "Friend," in this case, means "associate" or confidant. It is someone in whom another confides. In the case of Abraham, God divulged His intention to bless the world through His offspring. Considering the times, and the sparse amount of communication between God and the human race, this is a wonderful thing! The Living God took a man into His confidence, divulging something that would not be comprehended for centuries to come. The remarkable word of the Lord on this matter challenges our mind. When sending angels to destroy Sodom and the cities of the plain, "the LORD said, Shall I hide from Abraham that thing which I do" (Gen 18:17). Furthermore, concerning the coming Messiah and the day of salvation, Abraham was so close to the Lord that God could not keep from revealing the plan of the ages to him. He had determined to bless the whole world, which He had previously destroyed by water, through the offspring of the woman – specifically, Abraham's Seed (Gen 12:1-3). This promise still challenges the minds of those dominated by the Spirit. How close Abraham must have been to the Lord for Him to reveal this secret in such spiritually primitive times!
WHAT IS A FRIEND?
This is a very strong word, denoting more than mere familiarity. There is nothing casual about the word. The word "friend" comes from a word meaning "dear, i.e. a friend; in action, fond, i.e. friendly (still as a noun, an associate, neighbor, etc.): – friend. In the Hebrew, it carries the idea of intimate involvement based upon affinity. Scripture uses the word more in the sense of an "associate," someone brought into an established purpose – a confidant – someone with whom personal matters are shared and to whom purposes are divulged.
ABRAHAM IS CALLED THE FRIEND OF GOD because he was dear to the Lord, and thus the Divine agenda was revealed to him. The friendship was not merely one of closeness, but one that moved the Lord to divulge His purpose to Abraham – a purpose involving the whole world. Even when He purposed to destroy Sodom, He was moved to tell Abraham of His intentions. Friendship with God is something to be desired by all of us.
– Given O. Blakely
NO OTHER RELIGION BOASTS of friendship with its God. This is one of the many distinctives of the "great salvation" that is ours in Christ. Until Christ, there were few people of our race with whom the Lord could fellowship. That privilege was largely lost when sin entered into the very environment God had called "good." It is written that "Enoch walked with God" (Gen 5:22,24). Noah is also described as a "just man" that "walked with God" (Gen 6:9). Their "walk" however, was largely related to their revulsion with an iniquitous world in which they lived. Jude provides us with a prophecy of Enoch. It was one of impending judgement, to be fulfilled immediately in the Noahic flood, and ultimately in the coming of the Lord and the destruction of the wicked. "Behold, the Lord cometh with ten thousands of His saints, to execute judgement upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against Him" (Jude 14-15).
NOAH'S FAITH not only resulted in the saving of his house, but also in the condemnation of the world (Heb 11:7).
THE WALK WITH GOD enjoyed by Enoch and Noah was vital, but it was not fellowship at the level God desired. Being repulsed by evil is a requisite to fellowship with God, but it is not at the heart it. This is devastating to a legalistic view of spiritual life. In my judgement, Satan has perpetrated the notion that being against evil is sufficient to obtain divine approval. This is not the case! It is written of Jesus that He not only "hated iniquity," but that He also "loved righteousness" (Heb 1:9). It is clear from Scripture that true spirituality requires both traits. As it is written, "grace" teaches us not only to "deny ungodliness and worldly lusts," but to "live soberly, righteously, and godly in this present world," all the while "looking for the blessed hope and glorious appearing of the great God and our Savior, Jesus Christ" (Tit 2:11-12).
A DIFFERENT DIMENSION
Abraham stands unique among the sons of men. Because of that uniqueness, he is called the "father" of all that believe (Rom 4:11,12,16). When God promised Abraham "seed" as multitudinous as the stars of heaven and the sand of the seashore, he "believed God" (Gen 15:6; 22:17; Rom 4:3; Gal 3:6; James 2:23). That faith endeared him to God, provoking Him to call Abraham His "friend." The patriarch required no further evidence to substantiate the promise. God's word was sufficient!
LATER SCRIPTURE ASSESSES ABRAHAM: "Art not Thou our God, Who didst drive out the inhabitants of this land before Thy people Israel, and gavest it to the seed of Abraham THY FRIEND for ever?" (2 Chron 20:7). "But thou, Israel, art My servant, Jacob whom I have chosen, the seed of ABRAHAM MY FRIEND" (Isa 41:8). "And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called THE FRIEND OF GOD" (James 2:23).
WHAT A MARVELOUS THING! – to be known as "the Friend of God!" Note! He does not say "A friend of God," but "THE friend of God." "Friend," in this case, means "associate" or confidant. It is someone in whom another confides. In the case of Abraham, God divulged His intention to bless the world through His offspring. Considering the times, and the sparse amount of communication between God and the human race, this is a wonderful thing! The Living God took a man into His confidence, divulging something that would not be comprehended for centuries to come. The remarkable word of the Lord on this matter challenges our mind. When sending angels to destroy Sodom and the cities of the plain, "the LORD said, Shall I hide from Abraham that thing which I do" (Gen 18:17). Furthermore, concerning the coming Messiah and the day of salvation, Abraham was so close to the Lord that God could not keep from revealing the plan of the ages to him. He had determined to bless the whole world, which He had previously destroyed by water, through the offspring of the woman – specifically, Abraham's Seed (Gen 12:1-3). This promise still challenges the minds of those dominated by the Spirit. How close Abraham must have been to the Lord for Him to reveal this secret in such spiritually primitive times!
WHAT IS A FRIEND?
This is a very strong word, denoting more than mere familiarity. There is nothing casual about the word. The word "friend" comes from a word meaning "dear, i.e. a friend; in action, fond, i.e. friendly (still as a noun, an associate, neighbor, etc.): – friend. In the Hebrew, it carries the idea of intimate involvement based upon affinity. Scripture uses the word more in the sense of an "associate," someone brought into an established purpose – a confidant – someone with whom personal matters are shared and to whom purposes are divulged.
ABRAHAM IS CALLED THE FRIEND OF GOD because he was dear to the Lord, and thus the Divine agenda was revealed to him. The friendship was not merely one of closeness, but one that moved the Lord to divulge His purpose to Abraham – a purpose involving the whole world. Even when He purposed to destroy Sodom, He was moved to tell Abraham of His intentions. Friendship with God is something to be desired by all of us.
– Given O. Blakely
Wednesday, October 6, 2010
SMALL GOD SYNDROME
"Yea, they spake against God; they said, Can God furnish a table in the wilderness?" (Psalm 78:19)
GOD LED ISRAEL into a vast wilderness where nature did not provide food and water. If God did not feed them and give them to drink, the desert would overcome them. However, the people did not cry out to God for provision. Instead, they challenged His capability. They were not merely philosophizing, but were speaking of their survival. They had been delivered by God out of the "iron furnace" of Egypt, but the desert seemed to be too formidable – even for God. Thus they "spoke against God," questioning that He could even provide their need. In Numbers their challenge is, "Wherefore have ye brought us up out of Egypt to die in the wilderness? for there is no bread, neither is there any water; and our soul loatheth this light bread"(Num 21:5).
SIMILAR CRIES ARE RISING rising from the church today. To many, it seems as though the heavens have been shut, and God no longer works outside of nature. Some have even invented doctrines that say this is all by Divine intention – that He no longer works in that manner. To the unbelieving heart and undiscerning eye, it does appear that God still works in seemingly hopeless circumstances. However, we must not allow the presence of religious frauds and warped emphases to distort our view of God!
SALVATION IS INFINITELY LARGER than we mere men would lead us to believe. This is why Paul prayed fervently for those to whom he had preached and written. He prayed they would be able to see "what is the exceeding greatness of His power toward us who believe, according to the working of His mighty power" (Eph 1:19). The contemporary church's employment of Divine power can be likened to a man who inherited a billion dollars deciding to use his new riches to have his shoes resoled. Small thinking among God's people reproaches God, demeans Jesus, and quenches the Spirit. This exceeding great power is "toward," or devoted to, those who believe! God is looking for someone whose cause He can undergird (2 Chron 16:9) – someone whose heart is perceptive enough to sense the magnitude of the power given to them in Christ Jesus.
IN HIS ELABORATION of this remarkable power, Paul affirmed to the Ephesians a truth for us also. "Now to Him who is able to do exceedingly abundantly above all that we ask or think, according to the power that works in us, to Him be glory in the church by Christ Jesus to all generations, forever and ever. Amen" (Eph 3:20-21). Notice, God can even NOW work in a manner far beyond what we are capable of asking or even thinking – and it is according to the power that works in us! This is not His plan for the Apostolic age, but for His people "to all generations." I am afraid minuscule views of God and His work have pushed the average church beyond the realm of Divine working – into the outer court of unbelief and mediocrity.
WHAT WE HAVE IN CHRIST JESUS is powerful enough to throw down false ideas (certainly a supernatural work). What do you suppose would happen if the church took this seriously. "For the weapons of our warfare are not carnal but mighty in God for pulling down strongholds, casting down arguments and every high thing that exalts itself against the knowledge of God, bringing every thought into captivity to the obedience of Christ" (2 Cor 10:4-5). Is that not a mighty work? Moses could not throw down the false notions of Israel – not even with the remarkable miracles he wrought.
ARE THERE MIRACLES TODAY? It should be evident miracles are not, at the very least, in abundance – at least not in our country. It should also be evident that the rank unbelief that dominates our country prohibits such working. But that does not mean God's people cannot set their sights high, and aspire to do great things for God – things that require Omnipotence to get done.
THOSE WHO CLAIM TO BE MIRACLE WORKERS will have to submit to scrutiny, for we are commanded to "try the spirits" (1 John 4:1). We need more than their word on the matter. Too, their message must be evaluated, for supernatural workings can accompany a false message (Deut 13:1-3). What such men say is more important than what they say they do.
I DO NOT KNOW OF ANY WORD from God that admonishes us to develop an official position on miracles and supernatural workings. Our position must be "God is able." Equally true, it is our business to make war on unbelief, which prohibits the mighty God from working in our behalf, as it disallowed Jesus' mighty working in His own country.
IF YOU ASK WHETHER OR NOT God works supernaturally, men and women from around the world will rise up to testify that, indeed, He does! People from every age and place will declare strong faith has always been honored by God. There is no reason – absolutely none – to assume it cannot be true of you also. If God can work transcendently to nature, then seek to do something requiring that kind of working. Aspire to rise above the mediocre, and God will surely bless you!
– Given O. Blakely
GOD LED ISRAEL into a vast wilderness where nature did not provide food and water. If God did not feed them and give them to drink, the desert would overcome them. However, the people did not cry out to God for provision. Instead, they challenged His capability. They were not merely philosophizing, but were speaking of their survival. They had been delivered by God out of the "iron furnace" of Egypt, but the desert seemed to be too formidable – even for God. Thus they "spoke against God," questioning that He could even provide their need. In Numbers their challenge is, "Wherefore have ye brought us up out of Egypt to die in the wilderness? for there is no bread, neither is there any water; and our soul loatheth this light bread"(Num 21:5).
SIMILAR CRIES ARE RISING rising from the church today. To many, it seems as though the heavens have been shut, and God no longer works outside of nature. Some have even invented doctrines that say this is all by Divine intention – that He no longer works in that manner. To the unbelieving heart and undiscerning eye, it does appear that God still works in seemingly hopeless circumstances. However, we must not allow the presence of religious frauds and warped emphases to distort our view of God!
SALVATION IS INFINITELY LARGER than we mere men would lead us to believe. This is why Paul prayed fervently for those to whom he had preached and written. He prayed they would be able to see "what is the exceeding greatness of His power toward us who believe, according to the working of His mighty power" (Eph 1:19). The contemporary church's employment of Divine power can be likened to a man who inherited a billion dollars deciding to use his new riches to have his shoes resoled. Small thinking among God's people reproaches God, demeans Jesus, and quenches the Spirit. This exceeding great power is "toward," or devoted to, those who believe! God is looking for someone whose cause He can undergird (2 Chron 16:9) – someone whose heart is perceptive enough to sense the magnitude of the power given to them in Christ Jesus.
IN HIS ELABORATION of this remarkable power, Paul affirmed to the Ephesians a truth for us also. "Now to Him who is able to do exceedingly abundantly above all that we ask or think, according to the power that works in us, to Him be glory in the church by Christ Jesus to all generations, forever and ever. Amen" (Eph 3:20-21). Notice, God can even NOW work in a manner far beyond what we are capable of asking or even thinking – and it is according to the power that works in us! This is not His plan for the Apostolic age, but for His people "to all generations." I am afraid minuscule views of God and His work have pushed the average church beyond the realm of Divine working – into the outer court of unbelief and mediocrity.
WHAT WE HAVE IN CHRIST JESUS is powerful enough to throw down false ideas (certainly a supernatural work). What do you suppose would happen if the church took this seriously. "For the weapons of our warfare are not carnal but mighty in God for pulling down strongholds, casting down arguments and every high thing that exalts itself against the knowledge of God, bringing every thought into captivity to the obedience of Christ" (2 Cor 10:4-5). Is that not a mighty work? Moses could not throw down the false notions of Israel – not even with the remarkable miracles he wrought.
ARE THERE MIRACLES TODAY? It should be evident miracles are not, at the very least, in abundance – at least not in our country. It should also be evident that the rank unbelief that dominates our country prohibits such working. But that does not mean God's people cannot set their sights high, and aspire to do great things for God – things that require Omnipotence to get done.
THOSE WHO CLAIM TO BE MIRACLE WORKERS will have to submit to scrutiny, for we are commanded to "try the spirits" (1 John 4:1). We need more than their word on the matter. Too, their message must be evaluated, for supernatural workings can accompany a false message (Deut 13:1-3). What such men say is more important than what they say they do.
I DO NOT KNOW OF ANY WORD from God that admonishes us to develop an official position on miracles and supernatural workings. Our position must be "God is able." Equally true, it is our business to make war on unbelief, which prohibits the mighty God from working in our behalf, as it disallowed Jesus' mighty working in His own country.
IF YOU ASK WHETHER OR NOT God works supernaturally, men and women from around the world will rise up to testify that, indeed, He does! People from every age and place will declare strong faith has always been honored by God. There is no reason – absolutely none – to assume it cannot be true of you also. If God can work transcendently to nature, then seek to do something requiring that kind of working. Aspire to rise above the mediocre, and God will surely bless you!
– Given O. Blakely
Monday, October 4, 2010
HIS GOOD PLEASURE
" . . . according to His good pleasure, which He has purposed in Himself." (Ephesians 1:9, NKJV)
ANOTHER VERSION READS, "according to His kind intention" (NASB). That is, this was a purpose in which God Himself found great pleasure. His is a higher level of Divine will. For example, God takes no delight in "the death of the wicked" (Ezek 33:11), even though He must often take their lives. In fact, God declares, "I have no pleasure in the death of anyone who dies" (Ezek 18:32, NASB). Also, He "is not willing that any should perish" 2 Pet 3:9), even though He will consign some to perdition. Additionally, even though God commanded the sacrifices under the Law, He is pointedly said to have had "no pleasure" in them (Heb 10:6). The Lord has, indeed, done and commanded things that did not bring Him personal satisfaction and joy.
THE PURPOSE MENTIONED in our text is one which greatly pleases the Lord. It is because it will accomplish the results He desires – things that will bring joy to His heart. God's "good pleasure" is mentioned six times in Scripture. All of them speak of blessing.
1. The Psalmist pled with the Lord, "Do good in Thy good pleasure unto Zion" (Psa 51:18).
2. Jesus told His disciples, "Fear not, little flock; for it is your Father's good pleasure to give you the kingdom" (Luke 12:32).
3. The determination to adopt us as His children is traced back to God's "good pleasure" (Eph 1:5).
4. Our text affirms the Lord has made known the mystery of His will according to His own "good pleasure" (Eph 1:9).
5, After exhorting us to work out our own salvation with fear and trembling, the Spirit adds a most excellent incentive: "For it is God which worketh in you both to will and to do of His good pleasure" (Phil 2:13).
6. The will of God for His people is declared in most arresting words. They challenge both heart and mind. "Wherefore also we pray always for you, that our God would count you worthy of this calling, and fulfil all the good pleasure of His goodness, and the work of faith with power" (2 Thess 1:11).
I AM SHOWING HERE that Divine purpose is most often associated with benefit and blessing. When God called Abraham, it was to "bless" him and the world through him (Gen 12:1-3). When He sent Jesus, it was to "to bless you, in turning away every one of you from his iniquities" (Acts 3:26). This is speaking of God's "good pleasure."
JEREMIAH CAPTURED THE SENSE of goodness that characterizes Divine purpose. "For I know the plans that I have for you,' declares the LORD, 'plans for welfare and not for calamity to give you a future and a hope" (Jer 29:11, NASB). That is not a general statement made to every person – like God having a wonderful plan for your life. Take Pharaoh as an example. Instad of telling him He had a wonderful plan for his life, God told him, "And in very deed for this cause have I raised thee up, for to show in thee My power; and that My name may be declared throughout all the earth" (Ex 9:16; Rom 9:17).
THOSE WHO HAVE A HEART for "the will of God" have been assured it is good, and acceptable, and perfect (Rom 12:2). As it is written, "For the LORD God is a sun and shield: the LORD will give grace and glory: no good thing will He withhold from them that walk uprightly" (Psa 84:11).
" . . . WHICH HE HATH PURPOSED IN HIMSELF ." Other versions read, "which He purposed in Him" (NASB), "which He purposed in Christ" (NIV), and "which He set forth in Christ" (NRSV). As you can see, some versions present God as purposing within Himself, while others have Him purposing in Christ Jesus. Both views are true. God conceived this plan of Himself. He also set it forth, as the NRSV reads, "in Christ Jesus" – the appointed means through which the purpose would be implemented.
THE CENTRALITY OF CHRIST in every aspect of salvation, therefore, is quite apparent. However, the thrust of this particular verse is not the means by which God's will is implemented and made known. The idea is that God's purpose was not developed within the framework of consultation. It was not the result of a request from earth. This purpose originated in His mind, and therefore is called "His own purpose" (2 Tim 1:9). Now He has revealed what He had purposed. Also, because "the eternal God" (Deut 33:27) conceived this purpose, it is called an "eternal purpose" (Eph 3:11).
THROUGHOUT THE SCRIPTURES, the Spirit makes clear that this marvelous purpose has to do with the display of God's grace in the salvation of men. In this salvation God has purposed to make Himself more fully known than He has at any other time. It is therefore in order for us to look for great things from God in Christ Jesus – great things that clarify the nature and will of Almighty God. They are things that accrue to His glory and magnify His goodness. A religion characterized by smallness and minuscule understanding is not from God. It is a fabrication of the devil, and will inevitably pull men away from God and His great salvation.
– Given O. Blakely
ANOTHER VERSION READS, "according to His kind intention" (NASB). That is, this was a purpose in which God Himself found great pleasure. His is a higher level of Divine will. For example, God takes no delight in "the death of the wicked" (Ezek 33:11), even though He must often take their lives. In fact, God declares, "I have no pleasure in the death of anyone who dies" (Ezek 18:32, NASB). Also, He "is not willing that any should perish" 2 Pet 3:9), even though He will consign some to perdition. Additionally, even though God commanded the sacrifices under the Law, He is pointedly said to have had "no pleasure" in them (Heb 10:6). The Lord has, indeed, done and commanded things that did not bring Him personal satisfaction and joy.
THE PURPOSE MENTIONED in our text is one which greatly pleases the Lord. It is because it will accomplish the results He desires – things that will bring joy to His heart. God's "good pleasure" is mentioned six times in Scripture. All of them speak of blessing.
1. The Psalmist pled with the Lord, "Do good in Thy good pleasure unto Zion" (Psa 51:18).
2. Jesus told His disciples, "Fear not, little flock; for it is your Father's good pleasure to give you the kingdom" (Luke 12:32).
3. The determination to adopt us as His children is traced back to God's "good pleasure" (Eph 1:5).
4. Our text affirms the Lord has made known the mystery of His will according to His own "good pleasure" (Eph 1:9).
5, After exhorting us to work out our own salvation with fear and trembling, the Spirit adds a most excellent incentive: "For it is God which worketh in you both to will and to do of His good pleasure" (Phil 2:13).
6. The will of God for His people is declared in most arresting words. They challenge both heart and mind. "Wherefore also we pray always for you, that our God would count you worthy of this calling, and fulfil all the good pleasure of His goodness, and the work of faith with power" (2 Thess 1:11).
I AM SHOWING HERE that Divine purpose is most often associated with benefit and blessing. When God called Abraham, it was to "bless" him and the world through him (Gen 12:1-3). When He sent Jesus, it was to "to bless you, in turning away every one of you from his iniquities" (Acts 3:26). This is speaking of God's "good pleasure."
JEREMIAH CAPTURED THE SENSE of goodness that characterizes Divine purpose. "For I know the plans that I have for you,' declares the LORD, 'plans for welfare and not for calamity to give you a future and a hope" (Jer 29:11, NASB). That is not a general statement made to every person – like God having a wonderful plan for your life. Take Pharaoh as an example. Instad of telling him He had a wonderful plan for his life, God told him, "And in very deed for this cause have I raised thee up, for to show in thee My power; and that My name may be declared throughout all the earth" (Ex 9:16; Rom 9:17).
THOSE WHO HAVE A HEART for "the will of God" have been assured it is good, and acceptable, and perfect (Rom 12:2). As it is written, "For the LORD God is a sun and shield: the LORD will give grace and glory: no good thing will He withhold from them that walk uprightly" (Psa 84:11).
" . . . WHICH HE HATH PURPOSED IN HIMSELF ." Other versions read, "which He purposed in Him" (NASB), "which He purposed in Christ" (NIV), and "which He set forth in Christ" (NRSV). As you can see, some versions present God as purposing within Himself, while others have Him purposing in Christ Jesus. Both views are true. God conceived this plan of Himself. He also set it forth, as the NRSV reads, "in Christ Jesus" – the appointed means through which the purpose would be implemented.
THE CENTRALITY OF CHRIST in every aspect of salvation, therefore, is quite apparent. However, the thrust of this particular verse is not the means by which God's will is implemented and made known. The idea is that God's purpose was not developed within the framework of consultation. It was not the result of a request from earth. This purpose originated in His mind, and therefore is called "His own purpose" (2 Tim 1:9). Now He has revealed what He had purposed. Also, because "the eternal God" (Deut 33:27) conceived this purpose, it is called an "eternal purpose" (Eph 3:11).
THROUGHOUT THE SCRIPTURES, the Spirit makes clear that this marvelous purpose has to do with the display of God's grace in the salvation of men. In this salvation God has purposed to make Himself more fully known than He has at any other time. It is therefore in order for us to look for great things from God in Christ Jesus – great things that clarify the nature and will of Almighty God. They are things that accrue to His glory and magnify His goodness. A religion characterized by smallness and minuscule understanding is not from God. It is a fabrication of the devil, and will inevitably pull men away from God and His great salvation.
– Given O. Blakely
Friday, October 1, 2010
ABUNDANT LIFE
" . . . I am come that they might have life, and that they might have it more abundantly." (John 10:10)
IT IS THE LORD'S MANNER to prepare men for a blessing of magnitude – abundance. This Divine propensity was revealed to Amos. "Surely the Sovereign LORD does nothing without revealing His plan to His servants the prophets" (Amos 3:7, NIV). Therefore, it should not surprise us that the prophets spoke of God copiously pouring out His Spirit upon men.A
FRUITFUL FIELD PRODUCED
"Until the Spirit be poured upon us from on high, and the wilderness be a fruitful field, and the fruitful field be counted for a forest" (Isa 32:15). The context of Isaiah's prophecy involved the coming Messiah. He was the "Man" who would "be as an hiding place from the wind, and a covert from the tempest; as rivers of water in a dry place, as the shadow of a great rock in a weary land" (v 2). With the government upon His shoulder, and men being reconciled to God, "the eyes of them that see shall not be dim, and the ears of them that hear shall hearken. The heart also of the rash shall understand knowledge, and the tongue of the stammerers shall be ready to speak plainly" (vs 3-4). This is a description of "abundant life."
THE BACKGROUND OF BLESSINGThe background of the blessing of the Spirit would be trouble, desolation , and lamentation (vs 10-14). Suddenly, the Lord would break through the clouds of impossibility, pouring His Spirit upon the people from "on high." The result would be a superabundance of fruit and stability. Where desolation once dominated, fruitfulness would break forth on all sides.
ROBUST LIFE
"For I will pour water upon him that is thirsty, and floods upon the dry ground: I will pour My Spirit upon thy seed, and My blessing upon thine offspring: and they shall spring up as among the grass, as willows by the water courses" (Isa 44:3-4). Sin brought barrenness and dissatisfaction on both personal and collective levels. Nothing having its genesis with humanity could eliminate these conditions. However, God Himself would relieve the oppression produced by transgression. He would do this by pouring His Spirit upon the people. Note, the purpose realized by this outpouring would not be a specialized ministry, like that of an Apostle. Nor, indeed, would it be the feelings of euphoria or the endowment of spiritual gifts. Instead, robust spiritual life would be realized. Sudden and stable growth would take place, as individuals would become as flourishing trees planted by the waters. There would be rich satisfaction as the human spirit, likened to parched and dry ground, would drink in of the abundance of the Holy Spirit. This outpouring is also called God's "blessing."
EXPANDED SPEECH AND INSIGHT
"And it shall come to pass afterward, that I will pour out My Spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions: and also upon the servants and upon the handmaids in those days will I pour out My Spirit" (Joel 2:28-29). Here is the prophecy with which Peter correlated the events on that memorable day of Pentecost. While other prophecies might have been viewed as provincial or regional, Joel spoke of an outpouring of the Spirit upon "all flesh," or "all mankind" (NASB), or "all people" (NIV). The effects would dwarf all previous human experiences. Both sons and daughters would prophesy, speaking forth unto edification, exhortation, and comfort (1 Cor 14:3). "Old men" would "dream dreams," something ordinarily experienced by "young men." Young men would "see visions," something normally associated with "old men." A certain spiritual freshness would be experienced that would honor God and edify the people. Even the socially deprived would be swept into the blessing: "servants" and "handmaids."
JESUS SPEAKS
"On the last day, that great day of the feast, Jesus stood and cried out, saying, ‘If anyone thirsts, let him come to Me and drink. He who believes in Me, as the Scripture has said, out of his heart will flow rivers of living water.' But this He spoke concerning the Spirit, whom those believing in Him would receive; for the Holy Spirit was not yet given, because Jesus was not yet glorified" (John 7:37-39, NKJV). During the feast of Tabernacles, the general harvest festival, the Jews drew water and poured it out before the Lord as "drink offerings" (Num 29:35-39). In the last day of this feast, the Lord Jesus stood and cried out of a superior pouring – the pouring forth of the Holy Spirit. He spoke of it in terms of the effects of the outpouring. Rather than pouring out a small supply of water or wine before the Lord, a gushing river would erupt within the inmost part of men. A river of living, or fresh, water would not flow into man, but out of him. The rich resource of Divine supply would be placed within the redeemed, as Jesus declared to the Samaritan woman. "But the water that I shall give him will become in him a fountain of water springing up into everlasting life" (John 4:14).
THE MAGNITUDE OF THE ABUNDANCE of the Holy Spirit, which "those believing in Him would receive," is vividly described. It would be like the torrent of a rushing river, flowing out from the redeemed, bringing refreshment and hope to a race bludgeoned by sin. This blessing is centered in the New Covenant, not a specialized ministry. It is inherent to salvation, and is in no way extracurricular. All of this and more is involved in Jesus coming that we might have life, and have it more abundantly. Nothing about salvation is meager!
– Given O. Blakely
IT IS THE LORD'S MANNER to prepare men for a blessing of magnitude – abundance. This Divine propensity was revealed to Amos. "Surely the Sovereign LORD does nothing without revealing His plan to His servants the prophets" (Amos 3:7, NIV). Therefore, it should not surprise us that the prophets spoke of God copiously pouring out His Spirit upon men.A
FRUITFUL FIELD PRODUCED
"Until the Spirit be poured upon us from on high, and the wilderness be a fruitful field, and the fruitful field be counted for a forest" (Isa 32:15). The context of Isaiah's prophecy involved the coming Messiah. He was the "Man" who would "be as an hiding place from the wind, and a covert from the tempest; as rivers of water in a dry place, as the shadow of a great rock in a weary land" (v 2). With the government upon His shoulder, and men being reconciled to God, "the eyes of them that see shall not be dim, and the ears of them that hear shall hearken. The heart also of the rash shall understand knowledge, and the tongue of the stammerers shall be ready to speak plainly" (vs 3-4). This is a description of "abundant life."
THE BACKGROUND OF BLESSINGThe background of the blessing of the Spirit would be trouble, desolation , and lamentation (vs 10-14). Suddenly, the Lord would break through the clouds of impossibility, pouring His Spirit upon the people from "on high." The result would be a superabundance of fruit and stability. Where desolation once dominated, fruitfulness would break forth on all sides.
ROBUST LIFE
"For I will pour water upon him that is thirsty, and floods upon the dry ground: I will pour My Spirit upon thy seed, and My blessing upon thine offspring: and they shall spring up as among the grass, as willows by the water courses" (Isa 44:3-4). Sin brought barrenness and dissatisfaction on both personal and collective levels. Nothing having its genesis with humanity could eliminate these conditions. However, God Himself would relieve the oppression produced by transgression. He would do this by pouring His Spirit upon the people. Note, the purpose realized by this outpouring would not be a specialized ministry, like that of an Apostle. Nor, indeed, would it be the feelings of euphoria or the endowment of spiritual gifts. Instead, robust spiritual life would be realized. Sudden and stable growth would take place, as individuals would become as flourishing trees planted by the waters. There would be rich satisfaction as the human spirit, likened to parched and dry ground, would drink in of the abundance of the Holy Spirit. This outpouring is also called God's "blessing."
EXPANDED SPEECH AND INSIGHT
"And it shall come to pass afterward, that I will pour out My Spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions: and also upon the servants and upon the handmaids in those days will I pour out My Spirit" (Joel 2:28-29). Here is the prophecy with which Peter correlated the events on that memorable day of Pentecost. While other prophecies might have been viewed as provincial or regional, Joel spoke of an outpouring of the Spirit upon "all flesh," or "all mankind" (NASB), or "all people" (NIV). The effects would dwarf all previous human experiences. Both sons and daughters would prophesy, speaking forth unto edification, exhortation, and comfort (1 Cor 14:3). "Old men" would "dream dreams," something ordinarily experienced by "young men." Young men would "see visions," something normally associated with "old men." A certain spiritual freshness would be experienced that would honor God and edify the people. Even the socially deprived would be swept into the blessing: "servants" and "handmaids."
JESUS SPEAKS
"On the last day, that great day of the feast, Jesus stood and cried out, saying, ‘If anyone thirsts, let him come to Me and drink. He who believes in Me, as the Scripture has said, out of his heart will flow rivers of living water.' But this He spoke concerning the Spirit, whom those believing in Him would receive; for the Holy Spirit was not yet given, because Jesus was not yet glorified" (John 7:37-39, NKJV). During the feast of Tabernacles, the general harvest festival, the Jews drew water and poured it out before the Lord as "drink offerings" (Num 29:35-39). In the last day of this feast, the Lord Jesus stood and cried out of a superior pouring – the pouring forth of the Holy Spirit. He spoke of it in terms of the effects of the outpouring. Rather than pouring out a small supply of water or wine before the Lord, a gushing river would erupt within the inmost part of men. A river of living, or fresh, water would not flow into man, but out of him. The rich resource of Divine supply would be placed within the redeemed, as Jesus declared to the Samaritan woman. "But the water that I shall give him will become in him a fountain of water springing up into everlasting life" (John 4:14).
THE MAGNITUDE OF THE ABUNDANCE of the Holy Spirit, which "those believing in Him would receive," is vividly described. It would be like the torrent of a rushing river, flowing out from the redeemed, bringing refreshment and hope to a race bludgeoned by sin. This blessing is centered in the New Covenant, not a specialized ministry. It is inherent to salvation, and is in no way extracurricular. All of this and more is involved in Jesus coming that we might have life, and have it more abundantly. Nothing about salvation is meager!
– Given O. Blakely
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