Dog Training and Sanctification

Recently our family adopted a dog from the animal shelter. When we brought her home, we sat down in the living room and explained to Izzy the rules of our home. The conversation went something like this, “I am the god who rescued you from the Kennel of Bondage and possible euthanasia. You shall have no other masters besides me. You shall not scratch any of my carpets, walls, or doors. You shall not bark without a cause. You shall come when I call. You shall not pull on your leash. You shall not jump on people. And you shall never relieve yourself inside my house.” Then I explained about the need for atonement. We knew she would violate these rules at times, but there was forgiveness for her sins. We love her and provided grace so she can be the good dog we rescued her to be.

Actually, that conversation never happened. I just made it up. You know why? Because Izzy is a dog. She does not understand complex human language, only basic commands. She certainly has no concept of theology, redemption, atonement, or covenant faithfulness. She knows words like ‘Sit,’ ‘Down,’ and ‘Potty.’ Beyond that, she isn’t much into conversation.

Most of us are happy if our dogs simply obey us, not doing the things that displease us while doing the things that do please us. Unfortunately, many of us think of our relationship with God in much the same way. We come when He calls; we sit quietly in worship while His word is preached; we don’t do the things He commands us not to do. We are content to be obedient…dogs.

But Scripture calls us to more. God did not rescue us and call us merely to be dogs. He saved us to be His children. He redeemed us to re-make us in the image of His Son (Rom. 8:29; 2Co. 3:18; Col. 3:10). Conformity to that standard requires far more than mere behaviorism. It requires us to pursue holiness (Heb. 12:14). It demands a transformation in our thinking (Rom. 12:2). Every thought and impulse of our heart is to be brought into submission to His perfect will (1Co. 9:24-27; 2Co. 10:5). This is what real relationship looks like, not merely behavioral conformity to a list of rules, but redemptive, transformative, and grace-empowered unity with the creating and redeeming God who loves us. -JME

Trusting God in Troubled Times

"Shall we receive good from God, and shall we not receive evil?"
(Job 2:10)

When Job answers his wife’s foolish, sinful, and completely understandable encouragement to “Curse God and die,” the patriarch is sitting in a pile of ashes, using a broken piece of pottery to scrape the painful sores that cover his body from head to foot. He is, no doubt, weeping at the sudden, unexpected, and violent death of his ten children, and he is still reeling from the shocking news that his livestock, the herds and flocks which comprise his entire wealth and livelihood, have all been captured or killed.

It is not surprising Job’s wife would wish to curse the Sovereign Lord who has taken everything from them, nor is it startling to hear Job pray to die (6:8-9) and lament he had ever been born (3:1-26). What is shocking is that he continues trusting God even as he does so. Satan did not believe Job truly trusted God. He accused Job of only having faith because God blessed him (1:9-11; 2:4-5). Would Job trust God for nothing, when there is no advantage, when his entire world is shattered, when everything he knows and loves falls apart and is blown away by the wind? Would he serve the Lord in pain and loss?

Job became bitter for a time because of the magnitude of his suffering. He said things he later repented of saying (40:3-5; 42:1-6). But he never denied God. He knew there is a God in heaven who reigns and rules over all He has made. He believed God acted as Judge in heaven and on earth. It is true Job believed God made a mistake in his case (9:13-22). Job’s theology could not account for the suffering of a righteous man. But the patriarch’s confusion, pain, and bitterness never caused him to deny the true and living God.

What about you? Do you fear God for nothing? Would you worship Him even if there were no advantage in doing so? Do you serve Him because He is God or because you want the gifts you think such homage will bring you? Faith is not trust when exercised in comfortable and convenient circumstances. Serving God in times of abundance requires little or no trust at all. We learn whether we trust God in troubled times, in seasons of pain, suffering, and loss. Such trouble reveals the true character of our faith and gives us insight into our hearts in a way prosperity never can. May God give us grace to celebrate His sovereignty in good times and bad. -JME

Sanctified and Called To Be Saints

“To the church of God that is in Corinth, to those sanctified in Christ Jesus, called to be saints together with all those who in every place call upon the name of our Lord Jesus Christ, both their Lord and ours” (1 Corinthians 1:2)

Christians are sanctified and are also called to be saints. To be sanctified means to be set apart and devoted to God. Believers are sanctified when they are raised from spiritual death to life in Christ and seated with Him in the heavenly places (Eph. 2:5-6). Thus we are “in Christ” and adopted into the family of God. We are set apart from the rest of the world and regarded as God’s own special possession.

When Paul addresses “those sanctified in Christ,” he uses the perfect tense which in Greek signifies an action completed in the past that has a continuing effect in the present. What God did for us in Christ when He regenerated, justified, and adopted us still affects our lives today. But sanctification is more than just something done in the past. It is also the aim and activity of our lives in the present. Paul says “those sanctified in Christ Jesus” are also “called to be saints.” The Greek word for saints is an adjective that means holy ones. So we are sanctified (holy) in the past, but we are also called to be saints (holy) in the present. God’s faithfulness in the past is the basis of our faithfulness in the present. His promises prompt us to obey His word out of gratitude and love (John 14:15). We are holy in Christ, and in Christ we are commanded to pursue holiness (Heb. 12:14).

The word of God includes both indicatives and imperatives. Indicatives are statements of fact, what is or what God has done. Imperatives are commands, what ought to be. The gospel calls us to a life of holiness, but it does so by reasoning from the indicative (God’s sanctifying us in Christ) to the imperative (be holy, as He is holy). We do not pursue holiness in order to become something we are not; we pursue holiness so that what we are in Christ might be evident in our lives. We are loved, forgiven, and accepted, not on the basis of our work, but on the basis of Christ’s. Our lives should reflect the same. Be holy, not so that God will love you, but because He has. -JME

The Potter's Critics

“That’s not fair,” he said, pointing to the lump of clay spitting, cursing, and scratching at the Master’s hand which held him tightly. “You made that little clay man. It isn’t right for you to destroy it. It isn’t fair, I tell you, saving those others and fixing what was wrong with them. Why don’t you do the same for this one?”

The Master had formed the little clay figures, and before our very eyes he had worked such magic as none of us had ever dreamed. Breathing gently on his work, the clay suddenly came to life, small creatures now animated, running about the workbench, and singing, dancing, and exploring the world, albeit from their very limited perspective. The Master had made one a little larger. He was the leader of the group, and when the head clay man ventured near the candle burning on the bench, the Master gently but firmly warned, “Don’t go near that. Stay away. The day you try to take it, it will take you, and you will die.” For a moment the clay man paused and all his clan with him. He seemed to think about it. The candle was so beautiful, its flame so bright and wonderful. What right did the Master have to give orders? What could be wrong about it? Resolutely the clay man turned his back on the Master and reached out to grab the flame.

Something changed. The change was not obvious at first. The clay man did not melt or burst into flame. But a stirring began among the clay figures on the workbench, a grumbling, cursing murmur. Suddenly one figure grabbed another and, before you could blink, wrenched its head clean off! Many were fighting now. Gangs of clay men attacked the smaller ones, ripping them apart and laughing at their screams. Others ventured to the edge of the workbench, determined to find a way down. Another group stood at the edge and looking up at the Master’s face, cursed and shook their fists, angrily protesting the injustice of his work, mocking and spitting at him.

The Master ignored their curses. He reached down and firmly grasped some of the figures, a few here and a few there. Again he drew them toward his face and breathed upon them. Something changed again. They became quiet, gazing into the Master’s face. A few wept. Then they began singing for joy, praising the Master and dancing as he placed them back upon the workbench.

Now the Master addressed the rest of the clay figures, the ones who remained rebellious. He picked them up, one by one, and began casting them from the bench into the fire burning on the hearth. It was then that one of the observers with us spoke up. “It’s just not fair, I tell you. You can’t save some of them and destroy the others. They have rights, you know. It just isn’t fair.”

The Master turned to look at his critic, and as he did so the rest of us did as well. The dissenter stood on a shelf across from the workbench along with the rest of us. He was standing just where the Master had placed him after breathing a second time on his face and rescuing him from the fire. The Potter’s critic was made of clay. -JME

Elijah and Christ: A Study of the Type and Anti-Type in Luke 9

Introduction

1.       When many Jews heard of Jesus’ ministry, they thought He might be Elijah. Luke 9:7-8, 18-20

a.       The prophet Malachi had foretold the coming of “Elijah” before the Day of the LORD. Mal. 4:5-6

b.      The prophecy was not clear whether Elijah would literally, personally return or an anti-type of the prophet.

c.       This expectation is almost certainly why some thought Jesus was calling for Elijah on the cross. Matt. 27:46-49

2.       In actuality, John the Baptist was the fulfillment of Malachi’s prophecy. Matt. 11:13-14; 17:10-12; Luke 1:15-17

3.       The ninth chapter of Luke appears to draw several deliberate parallels between Elijah and Jesus.

a.       While such comparisons can be imagined by the reader or unintended by the author, these appear purposeful.

b.      The comparison is a study of type/antitype relationship and highlights the superiority of Jesus and His ministry.

I.                    Jesus’ Miracles are Greater

A.      Elijah Fed the Widow and Her Son

1.       The prophet Elijah was sent to a widow of Zarephath during a drought in Israel. 1 Kings 17:8-16

2.       The prophet provided food for the widow, her son, and himself by God’s grace for many days.

B.      Jesus Fed More Than Five Thousand People

1.       Jesus fed a multitude of people in the wilderness by the power of God. Luke 9:12-17

2.       Not only were five thousand men fed, the leftovers actually exceeded the initial amount of food.

3.       The significance of this miracle is highlighted by the fact it is recorded in all four Gospels.

II.                  Jesus’ Message is Greater

A.      Elijah Spoke the Word of God

1.       Elijah was not a literary prophet (nothing written by him), but he spoke God’s word with authority.

2.       Elijah’s ministry in Scripture consists mainly in miracles and declarations of judgment.

B.      Jesus Spoke AS the Word of God

1.       The Transfiguration demonstrated Jesus’ superiority over the Law and the Prophets. Luke 9:28-36

2.       Jesus is not merely a prophet; He is the ultimate and final revelation of God. Hebrews 1:1-4

III.                Jesus’ Mission is Greater

A.      Elijah Came to Bring Judgment

1.       Elijah not only announced God’s judgment, he was sometimes involved in administering it. (e.g. 1Ki. 18)

2.       Particularly relevant for Luke’s comparison is the judgment of Samaritan soldiers by fire. 2 Kings 1:1-12

B.      Jesus Came to Bring Salvation

1.       Jesus’ first advent was to bring salvation, not judgment. Luke 9:51-56; 19:10

2.       Jesus will one day come again, and like Elijah, He will bring fiery judgment on the wicked. 2 Thess. 1:6-10

IV.                Jesus’ Lordship Demands Greater

A.      Elijah Called Elisha to Follow Him

1.       The Lord appointed Elisha as Elijah’s successor, and the latter called him into ministry. 1 Kings 19:15-16

2.       Before Elisha joined Elijah, he turned back with the prophet’s consent to say farewell. 1 Kings 19:19-21

B.      Jesus Calls Disciples to Immediate, Total Allegiance

1.       Jesus warned would-be disciples of the great demands of following Him. Luke 9:57-62

2.       Elisha may have delayed obeying his master’s call, but the followers of Jesus dare not do so.

Conclusion

1.       These parallels between Elijah and Jesus in Luke 9 (especially the last three) seem too strong to be coincidental.

2.       Jesus is greater in every way than the prophets of old, and serving Him is an awesome privilege and responsibility.

3.       We must be careful never to neglect the great salvation offered to us in Jesus Christ. Hebrews 2:1-4; 10:26-31

Criticizing God's Unfair Grace

One of the most common criticisms of the doctrine of unconditional election and God’s sovereignty in salvation is the charge of unfairness. Sadly this critique is almost always from believers, those who have, professedly and presumably, come to faith and into a saving relationship with Jesus Christ. When confronted with statements indicating God has chosen to save some but not all (e.g. John 6:37; 10:26-27; Rom. 11:5-6; Eph. 1:4), many of these Christians will complain that such a doctrine is unfair and makes God guilty of showing favoritism.

There are several things that ought to be said in responding to such criticisms. First, the true nature of human depravity ought to be emphasized and the extent of our corruption made clear (Rom. 3:9-20; Eph. 2:1-3). The Bible says we all are justly under God’s wrath, and no one desires or deserves salvation. Second, the impartiality of God must be defined and defended (Rom. 2:11-16; Col. 3:25). He is just in His judgments, but grace is always unmerited and dispensed as He chooses, not under obligation (1Cor. 12:18; 2Thess. 2:13). Third, the clear and repeated statements of Scripture pointing to God’s sovereignty in election and predestination must be considered carefully and given appropriate weight (John 17:1-8; Rom. 9:6-24; Eph. 1:3-12).

In addition to these answers, however, is the basic injustice of criticizing God’s administration of grace. In the parable of the workers in the vineyard, the Master answered his critics, “Friend, I am doing you no wrong. Did you not agree with me for a denarius? Take what belongs to you and go. I choose to give to this last worker as I give to you. Am I not allowed to do what I choose with what belongs to me? Or do you begrudge my generosity?” (Matt. 20:13-15) Is God allowed to do as He wishes? Is He free to make choices, or is His freedom limited by man? He did not have to save any of us. We certainly do not deserve it. The fact He chose to save anyone at all is marvelous. How much more marvelous that He chose even to save Christians who criticize Him? Rather than object to the sovereignty of grace, as though He owed it to every person, let us remember how undeserving each of us are and celebrate the free gift He gave us. -JME

Be Fruitful and Multiply and Fill the Earth

When God created the human race, He commanded, “Be fruitful and multiply and fill the earth and subdue it” (Gen. 1:28). Human beings have been reproducing ever since. The same mandate was re-affirmed after the Flood (Gen. 9:1, 7). But the biblical exposition of this command does not end there. Indeed, it only began.

The prophet Malachi gives us divine insight into the purpose of marriage and the procreation mandate. “Did he not make them one, with a portion of the Spirit in their union? And what was the one God seeking? Godly offspring” (Mal. 2:15). What is God seeking from the reproductive union of husband and wife? More children? Yes, but not merely physical offspring. He seeks godly offspring, spiritual children, covenant descendants who will worship the Lord and obey Him.

God’s intent is for mankind, men and women, to fill the earth as His image bearers, to rule over the earth as representatives of the Creator and as stewards of all He made (Gen. 1:26-28; 9:2; Psa. 8:6). This is so that “the earth will be filled with the knowledge of the glory of the LORD as the waters cover the sea” (Hab. 2:14). God intends to display His glory and for His will to be done on earth as it is in heaven, but this will be accomplished by populating the world with His earthly representatives and stewards of creation, the saints.

This brings us to Christ and to the New Testament exposition of the original creation mandate. Jesus is the Second Adam, the covenant head with original righteousness who succeeds where the First Adam failed (Rom. 5:12-21; 1Cor. 15:45-49). The Second Adam works through His Bride, the Church, to multiply, fill the earth, and subdue it. The Great Commission speaks to the essence of the creation mandate, that the whole earth might be filled with God’s glory (Matt. 28:18-20). The Church is the covenant community. It is the new humanity. The members of the Church are divine image bearers, not just of the original image corrupted by the Fall (Gen. 5:3) but of the renewed image of Christ who is both Creator and Redeemer (Rom. 8:29; Col. 3:10). As the gospel goes forth, disciples make disciples, and the earth is filled with the glory of God as those re-created in Christ’s image multiply. Such is the eternal purpose of God, revealed at the beginning but ultimately realized in Christ. -JME