God is infinitely self-sufficient; He doesn’t need our worship or our service. He is perfectly complete and content in Himself.
Even so, there issomething God lacks, which He may only obtain through us: affliction. (Col 1:24) God would not afflict Himself, or cause Himself grief or suffering: this only comes to Him through sin.
This suffering in God is not at all for God; it is for us; it is the vehicle through which God chooses to reveal His infinite nature and character to the universe (Ro 9:22-23), and the elect are the primary beneficiaries of this.
And it may very well be that the primary way God suffers is by allowing His children to suffer innocently at the hands of the wicked. When believers are persecuted, Jesus Christ takes it personally, as if He Himself were being persecuted. (Ac 9:4) This is a gift He gives Himself through us and for us, and also a deep privilege he bestows upon us. (Php 1:29)
Perhaps it is only in this mindset that we fully rejoice in difficulty (Ja 1:2) and tribulation (Ro 5:3): suffering not only works patience and holiness in us (He 12:10-11), but will eventually serve to glorify God immensely. (1Pe 1:6-7) If God is allowing others to afflict Himself through us, for a glorious eternal purpose, we can glory in this as well for His sake. (Php 3:10)
There’s something about God’s suffering that will vindicate and glorify Him one day. The nature of His enemies will be open to the universe, impossible to hide, since He’s given them liberty to pursue their own free will. Most all of what they have done will have been perpetrated against His own, whom the world hates because it hates Him. (Jn 15:19) In that day, in the context of the suffering of God, there will be no just complaints, no excuse for the wicked. (Ro 1:20)
Let’s be ready and willing to suffer for God as He wills (Ga 6:14), to let Him suffer in and through us. (Ga 2:20) This light affliction, for a moment, works for us a far more exceeding and eternal weight of glory. (2Co 4:17)
Any basic misconception about the nature of God can be detrimental; to the degree that our expectations of God are misaligned with reality, we’re deceived, captive to the devil (2Ti 2:25-26), and prone to bitterness and resentment. (He 12:15)
As a simple test of our alignment, consider the following parable.
As the aircraft is pummeled by turbulence, thrashing violently up and down, back and forth, the poor man is more than distraught, taking drinks one after another, trying to calm himself.
From his first class seat, he notices a little girl back in coach playing with her doll, as calm as can be.
“Stewardess! Another drink, please!” He keeps trying to sedate himself … but it isn’t working. He’s terrified. Yet every time he looks back, the little girl is still playing happily with her doll. Her peacefulness is both an invitation and a rebuke, but he can’t translate, he’s just too upset.
Finally he can’t take it any more. Glaring back at her as the plane plummets again, he sputters: “Little Girl! Why aren’t you worried?”
The little girl pauses, looks up sweetly and says: “Mister, see that cockpit up there? My daddy’s the pilot, and he knows I’m back here. He’s not going to let anything happen to me; he will get us home.” Then she goes back to playing with her doll.
How heartwarming! What a picture of divine love, of how we should rest in our Father’s care! (1Pe 5:7)
But isn’t something amiss? Isn’t this half-truth?
To be complete, she needs to add something like,
“But … even if he doesn’t get us home, Daddy doesn’t make mistakes. If this is my last day, or if I get hurt, that’s OK. I trust him, no matter what.”
Moral of the story? Believing God will always keep us safe and protect us, that He’ll never let anything terrible happen to us, is unrealistic, deception, a false hope: it’s not what God promises.
When suffering does come and we don’t have the whole picture, we become bitter, cynical and resentful, turning from God as if He’s unfaithfulor evil.
But the problem isn’t with God, it’s with our wrong perception of God: the problem is idolatry — the false, nice, safe little gods we’ve made up for ourselves, and that we’re still clinging to. (1Jn 5:21)
Not only does God not promise to keep us safe, what He does promise is quite the opposite, and so much better. He promises to scourge us (He 12:6) and chasten us; it’s for our good and we all need it. He afflicts us faithfully (Ps 119:75) to conform us to the image of His Son. (Ps 119:67) Though it seems awful to us at the time (He 12:11), it’s part of His plan to glorify Himself in us. (Ep 1:12)
What God promises is that He’ll never leave us nor forsake us (He 13:5); He will be suffering with us and in us through anything He allows in our lives. It’s a precious gift if we’re living for Him. (Php 1:29)
God promises that all things work together for good to those who love Him (Ro 8:28); He’s able give us grace to walk worthy of Him in every circumstance of life. (2Co 9:8)
God is faithful to establish us, to keep us from being overcome and destroyed by evil and suffering (2Th 3:3), and to present us faultless before Himself with exceeding joy. (Jud 1:24) We are His workmanship (Ep 2:10), and He will complete the work He has begun in us. (Php 1:6)
Rather than pleasure and convenience, God offers us something vastly superior: Himself. But we can’t receive and enjoy Him without holiness (He 12:14), so He will do the needful, whatever it takes, to produce His likeness in us.
God is good, but He isn’t nice: God is not safe. (He 12:29) It’s a fearful thing to fall into His hands (He 10:31), yet there’s no better place to be.
When a rich young man approaches Jesus Christ to inquire about salvation, he begins by addressing Christ as “Good Master.” (Mt 19:16) Christ replies, as He often does, by questioning the young man: “Why callest thou me good? there is none good but one, that is, God.” (17a)
Christ systematically uses questions to help us think through what we’re doing so we can find the truth. This case appears to be no different. What is Christ leading the young man to discover?
Some might claim from Christ’s response that He’s rebuking the young man, admitting that He Himself isn’t good because He isn’t God. If this were true, then a rebuke would certainly be appropriate, but it presupposes that Christ is merely human. So, treating this as evidence of Christ’s mere humanity is classic circular reasoning, a logical fallacy.
If we observe carefully, Christ doesn’t actually assert that He isn’t good, or that the young man’s address is inappropriate; the mere question isn’t a condemnation. Christ simply affirms that no one is truly good except God; everyone else is sinful and depraved by nature. So, is the young man acknowledging the divinity and perfection of Christ, or is he flattering a sinful creature like himself? Christ’s challenge is to awaken: either Christ is God, or He isn’t good.
This question challenges us all, does it not? Many are tempted to describe Jesus Christ as merely a good, moral teacher, perhaps the greatest ever, and nothing more. Yet Christ Himself doesn’t leave us this option: He spoke in ways that were totally inappropriate for a mere man. (Jn 8:12, 19, 23, 29, 58)
So, we’re left to choose: either Christ is God, or He wasn’t good; there is no in-between. This is the most profound choice one will ever make, so choose wisely and fully, and then live accordingly.
Unless we find some clear fault in Jesus Christ, some obvious flaw in His character, it’s exceedingly unwise to presume He isn’t Who He claims to be. (Jn_14:6) A Man who foretells His own innocent suffering and death (Mt 16:21), and claims He will raise Himself from the dead (Jn 10:17-18), and then pulls this off — and actually doesit — has given us more proof than we could ever need.
We’re constantly making choices, moment by moment, in a continuous flow of sowing and reaping. A universal law governs this: whatever we sow, we reap. (Ga 6:7b) If we invest primarily in our physical, temporal nature, in our own comfort and pleasure, we reap corruption and death (Php 3:18-19); if we choose life and walk in the light as a manner of life, we reap everlasting life. (Ro 2:6)
The law of sowing and reaping: we reap whatwe sow, we reap morethan we sow, and we reap laterthan we sow. It’s a universal truth; no one escapes it, not even through the Gospel. So, the apostle Paul warns us: “Be not deceived, God is not mocked: for whatsoever a man soweth, that shall he also reap. For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting.” (Ga 6:7-8)
So, how does this work in Christ? When God forgives us, does He deliver us from the consequences of our choices? No; even those in Christ are subject to this law: no one is exempt. (Col 3:23 -25) Why must this be?
God chastens and scourges every child He receives (He 12:6) to break the pattern of selfishness and disobedience, and work righteousness in us. (He 12:10) God’s law is for our good (Ro 7:12), and when we break it, or sin, this is bad for us. God is intent on delivering us from the power of sin as well as from its penalty; so, if we’re sowing in the wrong place, God will often use this law of sowing and reaping to help straighten us out. The natural consequences of our choices are often our best teachers.
Certainly, God is merciful to all of us (La 3:39): we neverreap the full consequences of our sin in this life. (Ps 103:10) For those who fear Him, His mercy is infinite. (Ps 103:11)
But those who commit themselves to a life of sin, sin of any kind, show themselves to be alienatedfrom God, subject to His wrath and indignation(Ro 2:8); it reveals that they’re not God’s children. (1Jn 3:9) God transforms His elect such that they live to please Him. (Ep 2:10)
Thinking anyonecan sin without consequence is to deny the justice of God, making a mockery of His dignity and His eternal Word. It makes Him out to be a liar. For anyone who tries this, it will not end well. God does not tolerate being mocked like this; His fieryindignation will silence every rebellious tongue, terrify every arrogant heart, and devour every adversary. (He 10:27)
Let’s serve the Almighty with fear, and rejoice with trembling (Ps 2:11), working out our deliverance from sin by sowing in truth unto obedience. (Php 2:12)
Our capacity for delight has a singular purpose: to enable us to enjoy a single Person — Jesus Christ. This is what we’re made for. (Re 4:11) As we discover Him, we’re willing to give up anything and everything for Him. (Php 3:8)
Christ is preciousto those who believe on Him (1Pe 2:7); in other words, those who don’t find Him precious haven’t yet found Him … they aren’t believers. Very few do find Him (Mt 7:14); these are the chosen of God. (Jn 6:44)
Christ Himself likens the disposition of the elect to a merchantseeking the finest pearls; trained to prize those of immense worth, he finds a single pearl of such incomparable value that he sells everything he owns to acquire it. (Mt 13:45-46)
We see the extreme intensity and degree of such passion illustrated in a sinful woman’s discovery of Christ; we’re told she loved much(Lk 7:47), and find her kissing His feet, anointing Him with extravagantly expensive ointment, weeping upon Him, washing His feet with tears and wiping them with her hair. (Lk 7:37-38) She is simply overwhelmed by Him; as are all who begin to truly apprehend the living God. (Php 3:12) Nothing compares to Him.
Of course, such love for Christ involves our sentiments, our emotions, the passion of our hearts, but it isn’t limited to this; such love engages our entire being: our wills, in obeying Him at all times and at all costs (Jn 14:21), our minds, in serving His Law(Ro 7:25) as it reveals His heart to us, meditating on Him and His ways day and night (Ps 1:2), and our bodies, as we spend ourselves in pleasing and glorifying Him. (1Co 6:20)
There’s a vast difference as well between cherishing Christ for what He’s done for us, and adoring Him for Who He actually is and what He’s like. A stranger’s generosity might bring forth passionate gratitude, but this is immensely different than finding unfathomable delight in another’s very nature. The former is merely self-interest in disguise, the latter a true cherishing of another soul. How might we distinguish between the two, if not in how we respond to God in our affliction? Are we after Him, or merely His gifts?
And how can we worship Him as He is if we misapprehend Him? If we’re not careful to understand Him, if we’re mistaken about His values, His nature and His ways? The enemy is constantly misrepresenting the divine Way and twisting His message to hide His true nature from us. (Jn 8:44) If we receive these lies about Christ, how can He be rightly precious to us? How do we rid ourselves of every false way(Ps 119:104), such that we’re free of these lying impressions and misrepresentations so we can value Jesus Christ as He truly is?
The documented life of Christ, His Words and ways as offered us in the Gospel narratives, provides a sweeping, panoramic view of His character, and we do well to ponder every detail. Yet a cursory, hit-and-miss sampling of His ways, dismissing parts we don’t understand or dislike, is misleading, incomplete, corrupting the word. We may easily misrepresent His heart if we aren’t deeply familiar with the context of His actions, and in the end receive another Jesus, a false one.
To know Him as He is, to find Himprecious, we must perceive this revelation of the nature of God in its rightful context; to see the fullness of Christ, we must turn to Mosaic Law, considering all His commandments, and observe that Christ loved this Law with His whole heart (Ps 119:97), delighting in the wondrous revelation of His Father (Ps 119:18) with unspeakable intensity. (Ps 119:20) We must interpret His behavior through this lens, or we will miss Him. (Mt 5:17-19)
It is impossible, ultimately, to decouple love for Christ with what He values. If He’s precious to us, we’ll be rejoicing in His heart, beholding His beauty, obeying His commands (Jn 14:21), cherishing His words (Jn 14:23), and seeking His face.
When it comes to deciding what’s right and wrong, we only have three choices:  make up moral law as we go, deciding for ourselves and imposing our view on everyone else;  let some other sinners do this for us, delegating our responsibility to identify the correct moral standard, or  look to God to reveal moral lawto us, acknowledging His unique right to define good and evil.
Option 3 is our only reasonable choice, and leads us to expect God to either [A] personally reveal moral law to each and every one of us independently, requiring us all to understand and apply moral law in isolation, effectively making each of us a law unto ourselves, such that we’re unable to either verify or validate our own understanding through the insights of others, or to lawfully hold others accountable for breaking moral law, or [B] to provide a formal written document revealing His moral code, one that we can all access, understand and study together, comparing insights and observations as we seek truth in community. Evidently, B is the only rational choice here.
And given that morality is as complex as life itself, nuanced and multi-faceted in ways that take a lifetime to comprehend, we’d expect God to reveal His righteousness within this written Word in multiple ways: (i) through a clearly defined moral code covering all relevant aspects of our lives; (ii) through stories and accounts of how various peoples have kept or broken this moral code in a wide variety of circumstances, and how God has responded to them; and (iii) through recounting the life pattern of one perfect Man, as He obeys this moral code and walks it out before us. And it is no surprise that this is exactly what we find laid out and preserved for us in Scripture.
He has inspired it perfectly (Ps 19:7), even giving it divine life (He 4:12), the perfect spiritual weapon, sufficient to fully enable us unto all good works. (2Ti 3:16-17) God is good, and He is faithful.
To attack this holy document, or any part of it, by altering Scripture in any way, is thus to attack humanity itself, and also God’s intent to reveal Himself to us all; God explicitly forbids this. (De 4:2) For anyone to take upon themselves to diminish, alter or add to the written revelation of God is thus a presumption of the highest order, undermining the very foundation of civilization and spiritual life. (Is 8:20) There is no higher treason than this, to deliberately taint the King’s masterpiece, to misrepresent His heart (Ps 11:3), as if one were qualified to sit in judgment of the Almighty, and correct Him.
Those who commit themselves to carrying out this kind of atrocity, in the myriad of ways that it might be wrought, whether adding to (Pr 30:6), corrupting(2Co 2:17), or taking away from God’s Word (Re 22:19), will necessarily both fail (Jn 10:35b), and also answer to the Author of Scripture for trying to corrupt it; He reserves His severest punishments for such depraved souls. (Re 22:18)
Words are weak – sounds which convey meaning only when both speaker and hearer understand them similarly. But words often convey different meanings in different contexts, and can be interpreted in multiple ways even when immediate context is understood. If either speaker or hearer is inept, ignorant, careless or biased, communication becomes very difficult.
The Bible comprises the most significant words ever composed: God’s Word, revealing the nature of God and Man, detailing how to walk with God. As important as this is, few people appear to understand it in exactly the same way. This isn’t a problem with the Bible; it’s a problem with us.
The Bible is evidently written in such a way that only the virtuous will understand it (2Pe 1:5); the self-seeking are unable to find the truth. (2Ti 3:7)
So, if we come to the Bible dishonestly, with a bias or false presupposition, we invariably find verses to support our view and remain in error. (2Co 2:17) We’re untroubled by verses which appear to contradict us and simply ignore them, handling the word of God deceitfully. (2Co 4:2) In this way, the unlearned and unstable wrest scripture, taking it out of the whole biblical context, unto their own destruction (2Pe 3:16), and remain in darkness. (Is 8:20)
But when we’re seeking truth, we don’t presume to know a given claim is true until we can honestly interpret every relevant text of scripture in a manner that’s consistent with that claim. (Ps 119:6) Since most biblical texts can be interpreted in multiple ways without doing them injustice, we start with texts which are the most difficult to interpret honestly in any other way, and seek to understand the rest of scripture in light of them, in a manner that’s entirely consistent with all of scripture. Only in this way can we rightly dividethe Word of Truth. (2Ti 2:15)
We trust that God doesn’t contradict Himself, and that He has inspired the Bible in such a manner that if we rightly divide His Word consistently and prayerfully, He will help us find the truth we need to walk with Him and serve Him well. (2Ti 3:16)
Sometimes it seems like God’s far away, hard to find, like He’s hiding, especially in dark or painful times. It’s natural to ask why God isn’t more in-your-face, especially to unbelievers and atheists, why He isn’t making things so much more obvious. Why does He choose to reveal Himself like this, in what may seem like such a covert or obscure manner? It’s a reasonable question; even the Psalmist asks it. (Ps 10:1)
In the context of God providing sufficient evidence of His existence and character, the question itself betrays a lying presumption: that God hasn’t already left us ample witness of Himself. God affirms otherwise: He’s given us infallible proof(Ac 1:3), such that there’s no excuse for not knowing and glorifying Him (Ro 1:19-21): Creation itself proclaims the glorious existence of God in every language, among all people. (Ps 19:1-3) Those who complain about a lack of evidence for God are ignorant and blind at best (Ep 4:17-18): it’s overwhelming and abundant, once we see it, but God must first open our hearts so that we’re willing to see it.
In the context of why God doesn’t answer all our questions, or why He allows pain and suffering instead of intervening and protecting us, the question often nurses a complaint, an assumption that God isn’t always perfectly revealing Himself in every time and circumstance. This then is a kind of idolatry, making God out to be as we’d like Him to be, rather than enjoying Him as He is, and it doesn’t get us very far. God doesn’t do the dog and pony show to entertain and amaze us; that’s the enemy’s way. (Re 13:12-13) We must trust that God has an end goal, a glorious purpose in everything He does and doesn’t do.
Asked as a general inquiry into the nature and heart of God, which is evidently how the Psalmist asks it, wanting to know Him more deeply, to understand a bit more why He does as He does, there’s rich treasure here. (Ro 11:33) There’s a hint given us in Revelation: when God fully manifests Himself, it appears that every created thing outside of God flees in a dreadful panic, looking for places to hide. (Re 20:11) So, it appears that if God didn’t vail Himself in some way, that very few of us on Earth would be able to function very much, if at all. We’re all still broken, struggling against sin to varying degrees, yet God’s absolute, undiluted holiness incapacitates everyone and everything that remains tainted with sin.
For God’s enemies to be able function, to act like enemies, to play out the saga of human history as God has ordained (1Pe 2:8), the struggle of good versus evil, He must allow His enemies to live apart from Him, alienated from Him. (Ep 4:18) This requires Him to take a back seat for now, as it were, and work behind the scenes, largely unnoticed.
But a Day will certainly come (1Co 3:13) where God will no longer be back stage, but will be front and center. (Je 10:10) At that time there’ll be no more deception, no more ambiguity, no more uncertainty, only absolute holiness and insane depravity, ultimate light and unbridled darkness, extreme fullness and extreme emptiness. Everything and everyone that God hasn’t planted will be rooted up and rooted out (Mt 15:13) – nothing alien to Him will abide His presence. (Joe 2:11)
Until that Day, let’s enjoy the privilege of seeking Him, pursuing Him, aligning with Him, cleaving to Him and abiding in Him in every way that we can, so that when He shall appear we may have confidence, and not be ashamed before Him at His coming. (1Jn 2:28) We’re firming up the course of our lives even now, setting ourselves up for eternity: everlasting life, or everlasting punishment. (Da 12:2)
As Christ is dining in the home of Simon the Pharisee, reclining at the table (Lk 7:36), a woman known for her sin approaches Him from behind, weeping. She pours some very expensive perfume onto His feet, and begins washing them with her tears, kissing them and wiping them with her hair. (Lk 7:37-38) Simon’s taken aback at Christ’s willingness to tolerate her touch, and sees it as proof that Christ isn’t a prophet. (Lk 7:39)
Christ picks up on this and offers Simon a little challenge: a creditor has two debtors — one owes him $1000, the other only $100. But since neither can repay him, he forgives them both. (Lk 7:41-42a) Christ asks Simon which of the two will love the creditor most, and Simon supposes it’s the one whose been forgiven more. Christ agrees. (Lk 7:42b-43)
Then Christ begins to explain why the woman is acting as she is: Christ has forgiven her of all of her many offenses, as they are all against Himself, and she is overwhelmed with gratitude. But Simon hasn’t shown Christ any love at all, failing even in the normal courtesies commonly offered to guests, so it appears he’s not been forgiven of anything by Christ. (Lk 7:44-47) Christ then turns to the woman, reassuring her that all of her sins are completely forgiven (Lk 7:48), that she’s now saved by faith, and bids her go in peace. (Lk 7:50)
This explanation of the woman’s behavior alarms everyone else present, as they begin to realize what Christ is saying about Himself: ultimately, only God can forgive sin. (Lk 7:49) If His words are considered carefully there can be no mistake here: Christ is actually claiming to be God, the very One against Whom all sins are primarily committed, something this sinful woman has somehow come to cherish.
Now, it is so wildly preposterous for a mere human being to make such a claim that one may only conclude from this that Christ is either Who He says He is, God Almighty incarnate in human flesh, or He is insanely delusional, on par with one who claims to be an orange. In truth, Christ leaves us no middle ground, and apart from such fantastic claims regarding His identity, there is zero indication that Jesus Christ is delusional.
We can worship Christ as this precious woman did, loving Him and living worthy of His name in grateful wonder, or continue to hold Him at arm’s length and remain at enmity with Him. These are our choices; there are no other.
And such love cannot be pretended — if we’re not overwhelmed with the free gift of righteousness, amazed at the amount and degree of sin that we’ve been forgiven by God, then perhaps we’re yet as Simon, on the outside peering in, proud, judging those whose sins are much more visible than our own, ignorant of the depth of our own depravity, and the vast treasure we’ve been offered in Christ.
Anyone who does not love Jesus Christ — as we look carefully at this dear woman’s example — remains accursed. (1Co 16:22)
Christ gives us insight into the heart of Man, what we’re all like unless God interferes with our free will, in a parable about a king inviting his subjects to a wedding for his son. The king sends out the invitations and prepares a lavish feast (Mt 22:2), but when the time comes to celebrate, no one shows up: the prince has zero guests at his wedding.
So, the king sends messengers to call on all those he’s invited, encouraging them to come and enjoy the wedding, but all of them decline, every last one of them, refusing to attend. (Mt 22:3)
So, the king sends more messengers to plead with them, explaining that the food is ready, and that it can’t wait much longer; he’s laid it all out and it can’t be taken back. If they don’t come the food will spoil and the prince’s wedding will be ruined. As their king, he commands them to come. (Mt 22:4)
But the people don’t take their king seriously, having no respect for him; he’s a kind, patient and merciful man, so they presume he won’t do anything if they just ignore him. They simply go on about their busy lives, leaving the king and his prince to enjoy their little wedding alone; they’ve no interest in celebrating with royalty, to share in their joy and fellowship. (Mt 22:5)
However, a few citizens become so irritated by these invitations to the royal marriage that they capture the king’s messengers, treat them hatefully, and eventually kill them all. (Mt 22:6) The rest of the townspeople get wind of this, but don’t bother arresting the murderers or making amends with the king; they just go on about their business as if nothing’s happened, essentially making themselves out to be accomplices in the treachery.
When this terrible news gets back to the king, how his own people have murdered his servants in response to his generosity, though he isa temperate man, this outrage makes him so angry that he sends out the army to kill them all and decimate their city, razing it to the ground. (Mt 22:7) Those he has invited to his son’s wedding have shown themselves to be traitors and murderers; they have no right to dwell in his kingdom, much less attend the wedding.
The banquet is near to spoiling now, and there are still no wedding guests, yet the king is determined to share his celebration with others. So he sends out more servants to try to find travelers, vagabonds, the homeless, anyone at all that’s willing to come, no matter what their background is, and invite them. These servants do manage to find a few folk willing to oblige the king, and they provide each one with a special gift from the king: a garment in which to celebrate the wedding. (Mt 22:9-10)
The king is pleased that guests have arrived and enters the banquet hall to introduce himself, but notices one with no wedding garment. (Mt 22:11) The king is concerned about an intruder refusing to identify as his guest, and politely questions the man about it. Perhaps there was a misunderstanding, or he was overlooked. (Mt 22:12a)
But there’s simply no excuse for acting the way this man has, to ignore the king’s provision and crash the wedding as if he weren’t invited. As he faces the king surrounded by guests who arewearing the wedding garments, he’s speechless (Mt 22:12b): he’s treated the king, the prince, and the wedding celebration itself, with utmost contempt, and for no particular reason other than disdain for the king and his son.
The king is indignant at this insulting behavior, and commands his men to tie up the intruder and expel him into the darkness outside, leaving him to suffer indefinitely. (Mt 22:13)
What does this parable tell us about Man, about our natural state before God? If it tells us anything, it is this: Many are called, but few are chosen. (Mt 22:14)
In other words, everyone is invited to walk with God, but none of us will come to Him (Ro 3:11) unless God chooses (elects) us (Ep 1:4-5), and intervenes in our will by giving us a new nature that is not alienated from Him (Ez 36:26), a nature that is inclined to seek Him and draw near to Him, such that we are no longer at enmity with Him. In this way, God draws His elect to Himself, and these few precious souls do come to Him and are saved. (Jn 6:44)
Further, Christ is telling us that the root cause of this problem between Man and God isn’t a lack of information, or a lack of awareness; the root cause isn’t our ignorance of His interest in us, or not knowing how to connect with Him. (Ro 1:19) The problem is that we dishonor, dislike and despise Him (Ro 1:21): in our natural state we’re all at enmity with Him (Ro 8:7), such that we just won’t bother to seek Him out, even if He pleads with us to do so. And even if some of us happen to be willing to take advantage of His gifts, without His aid we won’t come the way He has provided; we insist on our own way, remaining obstinate, disobedient, alienated from Him (Ep 4:18), separate from Him and His way.
This universal behavior in Man is totally inexcusable (Ro 1:20), and we’re all guilty as charged. (Ro 3:19) If God left salvation up to us, to receive Him and His free gift of righteousness and eternal acceptance with Him, Heaven would be empty — not a single human soul would dance in its streets. God calls us all to the marriage of the Lamb, but He must choose some, working in us to be willing to come, or no one would. God is not obligated to choose any of us, but I am so thankful that He does!
The implication of the parable is clear: God is both the author and finisherof our salvation (He 12:2); apart from His aid, no one is saved. And salvation is much more than a willingness to take free stuff; it involves a supernatural heart-transplant, a new creature. (2Co 5:17) Those who are continually preoccupied with their own interests and focused on earthly things (Php 3:18-19), who are not actively loving and pursuing Jesus Christ, submitting themselves to God and to His way, remain His enemies, and will be destroyed. (1Co 16:22) No lukewarmness is to be tolerated within our hearts (Re 3:16); He has come to save us from that. (Ro 7:24-25) The springing forth of His new nature within us, delivering us from our evil ways and from this present evil world (Ga 1:4), demonstrates His choosing of us. (1Jn 3:18-19)