April 2024 – Snapshots

Let Us Reason

To read between the lines is to look carefully at what is written in order to infer truths which are not explicitly stated. We call this reasoning, and God invites to use it as we seek Him (Is 1:18), employing logic to expand from what is explicitly revealed to see what some might consider hidden, yet if one is paying attention and thinking deeply it becomes obvious.

To illustrate, the arrow in the FedEx logo may not be apparent until someone points it out; but once you see it you can’t stop seeing it. The arrow isn’t exactly hidden, but it isn’t exactly there either.

To see it you must look between the E and x at the resulting white space connecting them, which is really nothing by itself: the mere juxtaposition of the letters reveals a shape implied by what surrounds it, and this insight enhances the logo, making an impression which creates additional value.

There are many truths like this in Scripture; what is explicitly stated in the text often implies priceless truths which remain unwritten. We may consider what is unspoken, which we might think ought to have been spoken, or which is certainly implied by what is stated, to learn more about God and His ways.

For example, when Paul is meditating in De 25:4, “Thou shalt not muzzle the ox when he treadeth out the corn“, he infers a principle for supporting Christian workers. (1Co 9:9-10) Paul reasons from the general context of scripture that God isn’t particularly concerned about the feelings of an ox, so He must be providing a general instruction in how we’re to treat those called serve in ways which make it difficult for them to earn a living in the traditional sense.

We often see this kind of reasoning explicitly stated in Scripture with the phrase how much more; when God shows us how to address the relatively unimportant, He expects us to reason similarly about more important yet related concerns. For example, if the saints shall judge angels, how much more are they qualified to judge temporal matters? (1Co 6:3) If we expect earthly parents to care for their children, how much more should we expect God to care for us? (Mt 7:11) If animal sacrifices sanctify the physical man, how much more shall the blood of Christ sanctify the spiritual man? (He 9:13-14)

We should certainly be careful when looking at the white spaces in scripture, but they’re indeed present and we should be on the lookout for them, meditating both on what’s explicitly written and prayerfully considering what’s implied.

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The Acknowledging

Sharing our spiritual insights with other believers is central to our calling in the church of God; it’s the primary way we edify one another. This is the communication of our faith (Phm 6), how we impart our experience in God to others who are pursuing Him. (2Ti 2:2)

As we explore our own hearts and souls for faith gems to impart to others, we’re searching out and acknowledging every good thing which is within us in Christ, identifying and cultivating the Christ-life within. (Phm 6) But notice how God puts it: “that the communication of thy (s.) faith may become effectual by the acknowledging of every good thing which is in you (pl.) in Christ Jesus.” We each share our individual faith walk in Christ with others effectively by becoming aware of and appreciating the Person of Christ, not only within ourselves, but also within those with whom we’re sharing.

In other words, as we testify of the faithfulness and character of God as we experience Him in our lives, we’re identifying the works of Christ within us as He works in us to will and to do of His good pleasure. (Php 2:13) At the same time, the Christ within us is reaching out to the Christ within others, calling forth the divine nature within each one to edify, exhort, encourage, refresh, strengthen and nourish the souls of the saints. (Phm 7)

This perspective gives us both a sobering realization that in our testimony we are expressing the eternal Christ Himself to others (1Pe 4:11), and also a confident expectation and hope that our brothers and sisters will be quickened and blessed in our sharing.

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Guilty Before God

Guilt is the fact of having committed a breach of conduct, an offense or crime, which may produce a wide variety of feelings.

If the offense involves a righteous law and one regrets breaking it, guilt may bring a feeling of deserving blame for moral failure, remorse for making an immoral choice. We also call this feeling, guilt.

If a severe punishment is imposed for an offense, guilt may bring dread or even terror. If we expect willful moral failure to draw disdain and rejection from others, we call it shame.

If the offender feels the violated statute is unjust or inappropriate, or if they disdain moral obligations altogether, they may be defiant in their guilt, resolutely committed to violating the establishment. (Re 16:10-11)

If the offender feels they’re not guilty due to a flawed judicial process, they may feel frustrated, resentful, angry or bitter.

If the punishment is trivial and the offender isn’t inconvenienced, they may not feel much of anything.

Eventually, every human being will be found guilty before God (Ro 3:19); what we each feel in that Day may be unique, but it won’t change the fact of our guilt: we will all be found guilty because we all are guilty.

What should we feel when we’re found guilty before God?

Well, since God’s judicial process is perfect (Is 9:7), His law is just (Ro 7:12), and since violating it is evidence of moral failure (Ps 119:118), we should admit we’re deserving of blame — because we are (Pr 20:9); God would not find us guilty otherwise. (Ro 3:4)

This is the first step in drawing near to God: submit to His right to rule over us (Ps 81:15), and agree with His assessment of us. (Ro 3:10) To do otherwise is to lie to ourselves and to God, and also to call God Himself a liar. (1Jn 1:10)

We should also regret that we’re guilty, not simply that we’ve been found guilty; we should feel genuinely sorry we’ve been disobedient to God, acknowledge we’re at His mercy (Lk 18:13), and look to Him to deliver us from our own sinful nature. (Ro 7:24-25) Ultimately, there is no excuse for moral failure (Ro 1:20); we should never disobey Him willfully, but be committed to obeying Him as well as we can.

As concerning the penalty for sin, for the consequences God will impose for our guilt, it’s sort of a “pay Me now or pay Me later” kind of proposal (Ga 6:7); one way or another, there will be consequences for our behavior. (Re 2:23b)

If we’re willing to own up to our sin and confess it, submit to Christ and receive Him as our Lord and Savior, acknowledging the immense penalty He is willing to pay on our behalf, offering Himself up for our sins (Ga 1:4) to redeem us from all iniquity (Tit 2:14), and flee to Him from the wrath to come (Lk 3:7), trusting Him as the atoning sacrifice for our sins (1Jn 2:2), we can receive forgiveness of sins and be delivered from the eternal punishment we justly deserve. (Co 1:14)

From this place of submission to God, we’re left to recon with the guilt for sins we can’t stop, even as we try our best; in this we should expect God’s mercy in judgment; He is infinitely merciful toward those who fear Him. (Ps 103:11) He will discipline us to bring us into holiness (He 12:10), and judge us for our sins in this world as He sees fit (1Pe 4:17); His judgment of His people will be severe in this life for all lapses into willful sin. (He 10:26-31) Yet there is no fear of eternal condemnation in this kind of judgement: even if it is severe, it is for our good to deliver us from the bondage of our sin. (He 12:11)

The alternative is to continue to live our lives our own way, defiantly refusing to submit to the Lordship of Christ (Ro 2:4-5), and suffer the eternal consequences. (Mt 7:26-27) This should produce fear and dread (Is 33:14), even if only in the subconscious, to move the thoughtful soul to repentance. (Pr 16:6) For those who will not turn, eternal terror shall be their destiny. (Re 20:11)

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The Israel of God

Who or what is Israel, according to Scripture? Well, depending on context it can mean different things.

Most commonly, it’s a reference to the Jewish people (Ro 9:31-33), the descendants of Abraham through Jacob, who’s name was changed to Israel. (Ge 32:28) These are God’s chosen people from an earthly perspective. (De 7:6)

But there are times when God uses the term to refer to the elect (1Pe 1:1-2), those whom He has chosen from eternity past to be His eternal, heavenly people. (1Pe 2:9-10) For example, when Paul says, “they are not all Israel which are of Israel” (Ro 9:6), he evidently means just because someone is a descendent of Abraham doesn’t imply they’re a child of God. (7-8) In other words, one definition for Israel is the children of God. (Ga 6:16)

So, when we read, “all Israel shall be saved” (Ro 11:26), we shouldn’t understand that every Jew will go to Heaven, but that all of God’s eternally chosen people will. God counts believing non-Jews as His own (Ga 3:28), belonging to Israel (Ep 2:14), members His earthly chosen people (1Co 10:1), and applies the same principles to us all. In other words, earthly, physical Israel is a type of God’s elect, and what He’s written about His interactions with them is for all His people in every age. (11)

So, as we consider God’s dealings with Israel in the Old Testament (5), we should take note and recognize God is showing us how He treats His chosen people. (6-10) God doesn’t have two different standards for or ways of interacting with His people. (He 10:28-30) God has written the Old Testament for our learning and comfort (Ro 15:4); its principles are meant for us now, today. (1Co 9:9-10)

In other words, anything God has written which we’re able to observe and obey today is written to teach us how to walk with God. (Ps 119:105) As we hear the Word, we ought to be doers of it. (Ja 1:22-25)

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