I was warned early in my spiritual journey to not worship the Bible, to not make an idol out of it (1Jn 5:21), to avoid what we might call bibliolatry.
Certainly, the idea of bowing down to a bible, a literal physical book, worshipping it or praying to it, never crossed my mind. Yet the spirit of this warning might be taken a bit further, suggesting we shouldn’t love the words of scripture too much, and this is perhaps a more interesting and relevant concept. How much should we value the words of scripture? (Ps 19:10) What does the value we place on them reveal about us and our spiritual state? (Ps 119:127)
Asked another way, can I envision God reprimanding me for loving what He says too much? for taking Him too seriously? for treasuring His words too much, or trying too hard to understand His ways and obey His commands? (Is 66:2)
In other words, what’s the practical difference between loving God and loving what He says? (1Jn 2:5) Can I be loving Him and disinterested, even the slightest bit, in what He’s saying? (Ps 119:155)
Jesus says those who love Him will keep, guard or cherish His words. (Jn 14:23) He’s telling us there’s a direct connection between how we treat His Word and how we view Him; our view of His Word reveals our heart toward Him. (24)
It’s easy to mistake a love of Bible study and teaching the Bible, even memorizing it and quoting it to others, for a love of God’s Word. Yet, if we aren’t earnestly obeying all of it as well as we can, in both letter and spirit, we aren’t loving God’s Word itself at all: we’re just loving what we can do with it, and missing the whole point. (1Ti 1:5-7) God equates loving Himself with obeying His commands. (1Jn 5:3)
Do we praise God’s Word as we’re praising Him? (Ps 56:10) Are we delighting in God’s Law so much that we’re constantly thinking about it? (Ps 119:97) consumed with wanting to understand and obey it more and more? (20)
If God actually were to equate our love for Him with how we treat the Bible (Re 3:8), how would it go? (Mt 7:24-27) Seems to me very likely that He will. (Jn 12:48)
The Apostle John encourages us to behold the love of God, to study His love and contemplate it, to recognize what kind of love this is, to try to comprehend how immense and immeasurable it is. How profound and unfathomable is it to be called a child of God? (1Jn 3:1)
The key to perceiving God’s immense love lies in recognizing what God does, how He demonstrates His love and acts it out: He lays down His own life for us. (1Jn 3:16) He does this for us while we’re still His enemies. (Ro 5:10) This is amazing love indeed!
If we dare to dig a bit deeper, we contemplate the kind of death He chooses to die for us: it is perhaps the most painful and humiliating kind of death – Roman crucifixion. (Php 2:8) It’s brutal beyond comprehension, yet in itself a hideous metaphor, a window into something utterly profound.
The fierce agony in God’s physical death is symbolic of His spiritual suffering: the reality of its depth and breadth lurks in the separation imposed by our sin within the very Trinity itself. As He voluntarily accepts the penalty of our sin and fully identifies with us as sinners, as He becomesour sin, the Son is forsaken by His Father. (2Co 5:21) This causes a deep separation, an annulment of the infinite, loving communion between Father and Son. (Mt 27:46)
This may very well be the most intense kind of suffering possible: separation from God within God himself. It is certainly well beyond any possible form of physical or emotional suffering, and it’s endured by the infinitely precious Holy One, Who deserves it the least.
Yet God suffers this willingly for us — for anyone, for allwho come to Him. (2Pe 3:9) The totality of God’s personal suffering is thus multiplied by His suffering personally, in person, for the multitudes. His suffering surpasses that of every other living thing, in both degree and scope, in both depth and breadth; it’s infinitely more than anyone could ever suffer, even for eternity, even if God only experienced this vast suffering for a few dreadful hours, many years ago.
We might presume this was indeed merely a one-time occurrence, buried in the distant past, such that God has now put this atrocity behind Himself and moved on, seeing it as only a distant memory.
The problem with such sentiment is that it presumes God is bound by time when He is not; He is ever present in every moment of time. Duration means nothing to Him; past, present and future are meaningless in His timeless experience. (Jn 8:58)
Anything God experiences, He experiences infinitely and forever. God never stops experiencing anything which He ever experiences. So the unthinkably painful separation between the Father and the Son is something they live with even now, to this present day; they will live with this anguish continually, and forever.
God has voluntarily entered into an eternal suffering from which they will never escape, and which they have always known. (Re 3:18) Father, Son and Holy Spirit have chosen to suffer for us like this from eternity past. It is almost like God is forever going to Hell for us Himself, giving up His eternal safety and welfare for us, taking your place, suffering in my place.
Who would you give up your eternal welfare for? Who would you burn in the flames of Hell forever for? If you would do it for anyone, would you do it for an enemy?
Doesn’t this change everything?
What has God done, my dear friend? Do I really think I have any clue how much He loves us? and whom He loves? Is it even for the worst of us?
What does my mistrust of Him look like now? In the presence of such love? What is my complaint now, my uncertainty, my selfishness, my fear … it is all a lie, darkness fleeing the Light. (Jn 1:9)
If I could keep the taste of this wonder in my spirit, let the fragrance of it dwell within and permeate all that I am, the very first glimpse of this immense, divine passion, truly, would it not begin to fill me with all the fullness of God? (Ep 3:19)
Is it possible for the finite mind to conceive of something or someone superior to the infinite God? To anticipate anything more majestic, more beautiful, more glorious than the Creator of the universe? Or to conceive of some blessedness or pleasure exceeding what God provides for us in Himself?
If we’re capable of imagining something greater than God, something more worthy of worship, awe and admiration in any particular aspect of His being, God would be malicious in forbidding worship of this conceptualization of another deity, for by its nature it would be worthy of worship and beneficial to us to worship. This proves (by contradiction) that it’s impossible to imagine anything superior to God in any way; it’s inconceivable.
Being Creator of our soul, mind and body, God knows what will perfectly fulfill and satisfy us, and He has designed us perfectly, such that we are perfectly satisfied only by ultimate perfection: Himself.
How satisfying is God Himself, really? Well, until we know everything there is to know about Jehovah, our view of Him, and therefore our worship and admiration of Him, can be enhanced and improved, increasing our joy and delight in Him. And since a finite mind cannot ever fully comprehend the infinitude of God, our journey into pleasure in discovering God will be eternal and infinite. There is no upper bound to how much we can enjoy Him.
As a token of Jehovah’s amazing nature, of His willingness to lavish the most extravagant gifts upon us, God has already given us His Son. If He was ever going to withhold anything good from us, if there was ever anything of which we would be unworthy, or anything too much to ask of God, it would have been His beloved Son: Jesus Christ. Yet He didn’t even hold Christ back from us, but gave Himself up freely in Christ for us. (Is 53:10) What could possibly keep God from giving us what’s optimal for us in every possible way (Ro 8:32), and to actually Himself be that which supremely satisfies us?
The corrupt appetite may well long for something other than God (Ro 1:26), for something else than what He is and provides, which is invariably and infinitely inferior. (Ep 3:8) This is worshipping and serving the creature more than the creator (25); it’s an appetite and passion blind to the glory of God. (Ep 4:17-18)
But the transformed soul, walking in God’s perfect design, rejoices in God Himself with joy unspeakable and full of glory. (1Pe 1:8) The pleasure and ecstasy is limited only by the capability of the redeemed soul to experience it.
Truly, eye has not seen, nor ear heard, neither have entered into the unregenerate heart the things God has prepared for those who love Him (2Co 2:9), for such is foolishness to the world. (14) But God has revealed Himself to us who know Him by His Spirit. (10)
Yet the above is often abused to reference the glories of Heaven itself, rather than focusing on God, as if the beauty and splendor of Heaven is the prize. As a bride focused on family, friends and trinkets rather than her husband, so do many long for Heaven as a reunion with loved ones and the splendor of a sparkling city. (He 11:10) It’s the carnal mind posturing itself again in center stage, choosing over and over again anything but God Himself as an ultimate objective, and thereby missing the Pearl of great price. (Mt 13:45-46)
Whom have I in Heaven but God? What could possibly exist anywhere that I should desire more than God? (Ps 73:25) Anything or anyone that even slightly comes to mind — it’s an idol, a lie. (1Jn 5:21)
In the parable of the talents, Christ suggests that God is austere, hard (Mt 25:24), severe, stern, harsh and rigid. The wicked servant makes this accusation (Lk 19:21), and his master evidently agrees with him. (22) The Greek is austeros, from which we get austere. What do we make of this?
If we happen to think of God as a doting old grandpa, a Santa figure who never gets stern or angry, who’s extremely lenient, primarily interested in our happiness, finding out that God is austere might be troublesome. The fact is, He’s not at all like a gentle old grandpa, and this turns many of us off.
It’s actually a fearful thing to fall into the hands of the living God. (He 10:31) He’s extremely strict (Ps 119:4); He won’t by any means acquit a guilty person. (Ex 34:7) We’re to serve Jehovah with fear,rejoice with trembling (Ps 2:11), and work out our own salvation with fear and trembling. (Php 2:12) He scourges all his children (He 12:6); it’s incredibly painful and grievous. (11)
Even when we’re trying our best, and doing quite well following Him, God may choose great affliction for us for a season, offering us no explanation, comfort or ease, and for no other reason than to teach us a little more about Himself and His ways, and to glorify Himself through our response. He even tells us to rejoice in this (Ja 1:2-3), and to count it a privilege to suffer for Him. (Php 1:29)
This is, in fact, exactly what God did to Job, and He didn’t apologize for it. When Job complained and challenged God, He answered Job quite roughly … out of a tornado! (Job 38:1-3) Even after Job apologized, stunned into silence (Job 40:4-5), God continued to challenge Job in the most stern, confrontational and intimidating manner. (7-8)
Christ Himself rebukes churches, even those working diligently for Him, threatening to remove them unless they repent of their coldness and return to the love they initially had for Him. (Re 2:4-5) He ordains sickness, and sometimes even death, for partaking unworthily of The Lord’s Supper(1Co 11:29-30), and commands the church to excommunicate us if we don’t peaceably and fully resolve our offences. (Mt 18:16-18)
And if one of His elect ever chooses to sin, deliberately and willfully, God becomes very angry, and sees to it that we deeply regret defying Him (He 10:26-27); He arranges punishments far worse than death. (28-29)
I’ve actually heard people say that if God’s like this, demanding obedience, rigid, stern, not primarily concerned with our happiness, austere, they don’t want anything to do with Him. This is wicked, arrogant presumption, and it’s also extremely unwise: there are no good options once we turn away from God.
We must learn to worship God both in His goodness and also in His severity(Ro 11:22), meditating on and rejoicing in all His ways. We’re either seeking God as He is, to worship Him in spirit and in truth (Jn 4:24), or fashioning idols for ourselves. Either way, we’ll all eventually face Him exactly as He is: a consuming fire. (He 12:29)
God calls us to reverence (He 12:28), being ever in awe of His majesty (Ps 89:7); we live and move in Him (Ac 17:28), in the immediate presence of the Almighty. (Ps 139:7)God’s omnipotence, holiness and justiceshould fill us with awe; His infinitude commands infinite reverence.
Godly reverence cannot be bored, unemotional, disconnected or dispassionate; it’s lively, thoughtful, engaged, fearful and profound. (Ps 2:11) At its core, reverence for God is delightful respect, treating Him with the honor and dignity He deserves. (Is 66:2)
Reverence is never careless, arrogant, proud, selfish, silly, apathetic or foolish. It must be sober, vigilant (1Pe 5:8), aware (Ep 5:15), intentional.
Reverence for the Almighty is fear and trembling before the infinitely glorious (Php 2:12), before One altogether pure and majestic. It resounds with the four beasts, proclaiming day and night, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come!(Re 4:8)
Reverence is joyfully submitting our entire selves to the Way of God (Php 1:21), to His pleasure and purpose, ever mindful of His glory every moment of our lives. (2Co 3:18)
For the elect, this isn’t fear of rejection and wrath, but of abusing the holy as if it were commonplace, of taking God lightly, casually, presumptuously (Ps 19:13), thereby trampling underfoot One Who is infinitely above and beyond us. (He 10:29)
When should I be irreverent? Only when God’s distracted, unaware, when He isn’t observing me intently, pondering all I do (Pr 5:21) – which is never! Every moment is a perfect gift for me to enjoy God, and for Him to enjoy me.
What insult then is this: God Himself mindful of me, stretching forth His hands (Ro 10:21), inviting me to come (Mt 11:28) … as I ignore Him, scurrying about, unware of Him, seeking my own way (Php 2:21), focused on earthly things? (Php 3:19)
I live my entire life in the sanctuary (Ep 2:6), from my first breath until my last, in the very throne room of God (Php 3:20), to behold the beauty of Jehovah (Ps 27:4), to seek His face. (8)
Scripture is perfectly precise; it isn’t overly specific, nor is it inappropriately vague. The detail God has provided is both necessary and sufficient for us; we must not add to it, nor take away from it. (De 4:2)
Yet there are a great variety of circumstances in which we might find ourselves, and a body of law which explicitly detailed how to act in every conceivable setting would be enormous, unthinkably vast, anticipating the impact of undeveloped technologies and innumerable cultural/familial complexities. Composing such a paint-by-the-numbers standard is evidently untenable as we consider the great variety of possible cultural and societal forms that might evolve across time.
Even so, all we need to be fully equipped to please God in every circumstance of life is provided us in the Tanakh, the Old Testament. (2Ti 3:16-17) We may derive from its precepts how God would have us act in every scenario we could ever encounter. It is miraculously precise in this regard, a living Sword, discerning every motive and intent of our hearts. (He 4:12)
So, in extra-biblical matters, which are by definition beyond the scope and obvious spirit of the text of Scripture, we are required and encouraged to use our own judgement and understanding as to how best to follow God, discerning His way for us through the precepts embedded in His Word (Ps 119:104), which He must help us understand (Ps 119:27) as we meditate on them (Ps 119:15) in the Spirit. (1Jn 2:27)
Each of us may, indeed, being at varying points in our journey after God, see things a bit differently from those around us; this is both expected and healthy. God does not want us to blindly defer to others in these kinds of things by failing to seek His wisdom and discernment for ourselves, but to maintain a sense of individual responsibility to walk and to please Him. He tells us to be fully persuaded in our own mind (Ro 14:5), and to be happy in the freedom to obey according to our own conscience. (Ro 14:22)
This kind of spiritual autonomy and individuality does not promote lawlessness, where everyone’s selfishly doing what’s right in their own eyes (De 12:8) in spite of what God says, justifying absolutely anything they like. (Pr 21:2) Such is the way of the world. (Pr 30:12) This kind of liberty only works well in communities of saints, who delight in God’s Law as He is writing it in their hearts.
Neither should we permit our individuality to make us unteachable, disinterested in the insights, wisdom and challenges of others. (He 10:25) It is our great privilege to edify one another, seeking the living Christ in each other as we help each other follow Him. (1Th 5:11) This is the very foundation of spiritual community. (1Co 14:26)
And, to be certain, there are clear guidelines for this kind of spiritual liberty; we must not allow it to become a stumbling block to our weaker brothers. (1Co 8:9) When a brother or sister doesn’t have a mature understanding of God’s Way, and would be tempted to violate their untrained conscience through our example, walking in such liberty violates the law of love and sins against Christ Himself. (1Co 8:12) Further, insisting that others follow our particular understanding when seeking practical consensus in community is likewise stubborn uncharitableness. In such cases, deferring to others, especially the elder and more experienced, is simply wisdom. (Ep 5:21)
The dangerous alternative to God’s design here is to impose universal compliance in matters which God has not clearly specified, effectively adding to His Word through man-made tradition, which subtly — yet inevitably — corrupts our worship (Mk_7:7) and turns us from the truth. (Tit 1:14) It elevates a select group of men above the brotherhood into a place of unhealthy spiritual authority over others, oppressing the saints into delegating their responsibility to discern the optimal application of God’s Word for themselves to these select few. This is entirely contrary to God’s design for our spiritual life.
To be healthy in God, we must each retain a sense of individual accountability to God as our own Master (Ro 14:7-8), and encourage others to do the same. (Rom 14:4). We’re each individually responsible for how we live before Him; if we’re in any kind of error (Ja 1:16), or are misapplying God’s Word in some way, it is no one’s fault but our own.
The head of every man is Jesus Christ (1Co 11:3); we are to be looking unto Him as our Example in every facet of our lives (He 12:2), delegating no step of this precious, eternal walk to anyone else. (1Pe 2:21)
There are only two orientations from which we might view God and His Law: distrust and hope. We either believe God is good, and therefore that His decisions, evaluations, ways, laws and judgments are perfectly righteous and just (Ps 119:128), and thus we delight in God’s laws, and expect perfect goodness to come from obeying them, regardless of appearance (Ps 119:75), or we distrust God in some way, and expect His ways might be less than optimal, that we might fare better apart from Him.
The former view aligns us with reality, the latter postures us as the ultimate judges of God and of His Word (Ja 4:11), of Being itself, and thus aligns us with lies, darkness and deception. (Pr 4:19)
So, the Psalmist can ask God to keep him in the way of truth becausehe has maintained a posture of hopeful expectation in God’s judgments (Ps 119:43); he is trusting God in the face of suffering and injustice, hoping in God’s Word (Ps 119:147), trusting God will reconcile all things, and hasn’t set himself up as the judge of Being.
The corollary is that the more we posture ourselves as judges of Being, disdaining God’s purpose in Creation, questioning God’s wisdom in allowing evil and suffering in this world, the more we forfeit our access to and alignment with the truth.
Trusting in the goodness and love of God is a process, growing in the grace and knowledge of God. (2Pe_3:18) Casting ourselves upon God, let’s be asking Him to give us this understanding (Ps 119:34), making us understand the way of His precepts (Ps 119:27), and inclining our hearts unto His ways. (Ps 119:36) And let’s ask in faith, nothing wavering (Ja 1:6), knowing God is pleased to satisfy those who hunger and thirst after righteousness. (Mt 5:6)
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.
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)
Creation, all created things, evidently have a common consciousness: God says the whole creation groans together(Ro 8:22); created things are aware of being part of a sin-stained cosmos, and are waiting, earnestly expecting the resurrection and manifestation of God’s children. (Ro 8:19)
Since the individual animals with this expectation are constantly dying, just like we are, the implication here is that all created things are excitedly aware that they will all experience the resurrection of the dead together in all its glory along with us, sharing a common eternal destiny. (Ro 8:21)
Interestingly, Albert Barnes says of this text: Perhaps there is not a passage in the New Testament that has been deemed more difficult of interpretation than this; and after all the labors bestowed on it by critics, still there is no explanation proposed which is perfectly satisfactory, or in which commentators concur. It appears that reluctance to accept its plain, apparent meaning might lie in contradicting science, which we ought not allow. (1Ti 6:20-21)
Yet recent scientific discoveries in the paranormal are indicating this very thing, that all life forms, plants and animals, are connected in a common consciousness across time, and even that inanimate objects participate in this. Perhaps they are indeed struggling together with us under the stain of sin, in a universe infected by Man’s rebellion (Job 25:5), waiting for the adoption of the saints. (Ro 8:23)
What if God has temporarily silenced the creature (Ro 8:20), to allow men to rebel against Him with less obvious incrimination for a time? (Ro 11:32-33) If all Creation were free to proclaim God’s praise now (Lk 19:40), where would hatred and rebellion hide until wickedness is to be exposed? (2Th 2:7-8) And what if, in that final glorious day, all of creation will join with us in praising our living, transcendent, almighty Creator … together!
This insight puts Creation in an entirely different perspective, and encourages us to both treat it with respect, and also to enjoy the miracle of God’s expression of Himself through it all so much the more.
The heavens declare the glory of God, may be much more than metaphor. (Ps 19:1) It is truly for His pleasure that they are, and were created. (Re 4:11)