Category: Theology

The Sufferings of Christ on the Cross (Part One)

As we start a busy week at work, let us think of how Jesus the Messiah accomplished our redemption that we might be right with God. There are four kinds of suffering he endured for our sake. We will look at the first two of these today.

First, Jesus suffered physical pain and death.

  • Crucifixion (Mark 15:24) was a horrible and cruel death, but the Bible never claims that the death of Christ on the cross was the most physically terrible death ever suffered. The focus of the Bible is simply not on his physical suffering in any of the accounts in the Four Gospels (Matthew 27:32-56; Mark 15:21-41; Luke 23:26-49; John 19:16-37). Any reader in the ancient world would understand the horrors of crucifixion, but the Bible neither goes into elaborate details about it nor encourages meditation on the stages of our Lord’s physical pain and suffering.
  • However, the Bible does stress the reality of Christ’s physical sufferings and death (1 Corinthians 11:23-26; Galatians 3:13; Philippians 2:8; Colossians 1:22; Hebrews 2:14-15; 10:10). Our salvation was secured in space-time history by the real death of Jesus on the cross. It is not merely a moving story; it is a true, historical event where a real man suffered and bled and died.

Second, Jesus the Son of God experienced the pain of bearing sin.

  • Far more awful than any physical suffering was the anguish and suffering of Jesus Christ the Righteous One bearing the guilt of our sin. Since he is also Son of God, he fully shares with the Father and the Holy Spirit total hatred of sin. Rebellion and transgression and trespass and missing the mark and twistedness and everything else that makes sin “sin” contradicted everything in his holy person. “Taking on himself all the evil against which his soul rebelled created deep revulsion in the center of his being. All that he hated most deeply was poured out fully on him” (Grudem, Systematic Theology, p. 573).
  • Consider the Biblical testimony that our sins with their guilt and liability to punishment were put on Jesus Christ (Isaiah 53:6; John 1:29; 2 Corinthians 5:21; Galatians 3:13; Hebrews 9:28; 1 Peter 2:24).
  • How could our sins be put on Christ? They could be put on Christ in the same way that Adam’s sin was put on us—by imputation, by considering or crediting them as actually belonging to him. The Bible’s teaching of the imputation of sin and righteousness is at the core of the gospel. Apart from this truth, we have no possibility of salvation.
  • How could God do this? As the Lawmaker and Judge, he has the authority to set up principles of justice in the universe he created. One of these principles is representation and substitution; another is the imputation of sin or righteousness. Since God is holy, righteous and wise, he only does what is in conformity with his character. In addition, the Persons of the Trinity agreed in this plan of salvation. Christ, God the Son, was a willing sacrifice for sinners given by the willing Father.

Grace and peace, David

 

The Attributes of God (Part Thirteen)

To the only wise God be glory forever through Jesus Christ! Amen (Romans 16:27 NIV).

God is wise. God has infinite ability and skill to do what is best for the glory of his name and the good of his people. “Knowledge and wisdom, though often confounded by careless thinkers, are different. Wisdom always has respect to action… Our knowledge and moral principles have much influence in directing our conduct, and that man is considered wise, whose knowledge and moral principles direct his conduct well. Wisdom is therefore regarded as consisting in the selection of the best end of action, and the adoption of the best means for the accomplishment of this end. God is infinitely wise, because he selects the best possible end of action. What the end Jehovah has in view in all his works, we cannot claim to comprehend” (Dagg, pp. 86-87).

God only is wise (Romans 16:27), and his wisdom is profound (Job 9:4), since his wisdom has no limits. We cannot take all things into view at once (or at all!), but he can. That is why wisdom belongs to God (Job 12:3). This is difficult for us to comprehend. We see others make unwise and destructive plans and choices and even, perhaps grudgingly admit, that we also have the same failures. This hinders us from acknowledging God’s wisdom.

However, God makes known his wisdom to us in the scriptures. In wisdom, God made the universe (Psalm 104:24; Proverbs 3:19; Jeremiah 10:12). God works out his purposes of displaying the glory of his wisdom (Ephesians 3:10). If he works to bring disaster on the wicked, such works proceed from his wisdom (Isaiah 31:2). In his sovereign rule over all nations, his wisdom guides all his choices (Daniel 2:20). In salvation, the Lord works through his wisdom to save his chosen people (1 Corinthians 1:21, 24, 2:7; Ephesians 1:7-8). We need to remember the great word of the doxology in Romans 11:36. For from him and through him and to him are all things. To him be the glory forever! Amen (NIV). Everything is under the direction of the all-wise, holy, and sovereign Lord of the universe. When there are matters beyond our understanding, we can trust his wisdom. If we lack wisdom, we should ask God (James 1:5), since he is all-wise. When we comprehend something of his wisdom, we ought to bow in worship him as wise (Revelation 7:12).

In all the events and turns of our lives, we must trust the infinite wisdom of God (Romans 11:33). When we lack comfort or suffer, he has a wise reason (2 Corinthians 12:7-10). If our body fails, we can be assured that he has something better in store for us (cf. 2 Corinthians 4:16-18). If we lack worldly riches, God may be keeping us from a trap (1 Timothy 6:9). If we lose our dearest in life, he remains worthy of our faith (Job 13:15)! God’s wisdom provides a basis for peaceful rest when our world seems to be going crazy.

How can we acquire wisdom? We must reverently fear God (Job 28:28; Psalm 111:10; Proverbs 1:7; 9:10; 15:33) and receive his word (Psalm 119:97-100), but above all, wisdom is found in the Lord Jesus Christ (Colossians 2:2-3)!

Grace and peace, David

The Attributes of God (Part Twelve)

You have searched me, Lord, and you know me. You know when I sit and when I rise; you perceive my thoughts from afar. You discern my going out and my lying down; you are familiar with all my ways. Before a word is on my tongue you, Lord, know it completely. You hem me in behind and before, and you lay your hand upon me. Such knowledge is too wonderful for me, too lofty for me to attain (Psalm 139:1-6 NIV).

Each of the “omni” attributes can be very unsettling to humans, and it is good to be disturbed, if this disruption leads us to draw near to God and to worship and trust him. God’s omniscience means that the Lord knows everything. He knows all that has happened, is happening, and will ever happen (Genesis 15:13-16; Isaiah 42:9; Daniel 2:22; Matthew 6:8) in the whole universe. God knows what could happen, though it does not (Genesis 20:6). God does not acquire knowledge; he does not need to be taught; in fact, he cannot learn because he already knows. Such knowledge is far beyond human experience, since we know so little and are always learning new information.

The classic passage setting forth God’s omniscience is Psalm 139:1-6, but God tells us that he is all knowing in many ways (1 Samuel 2:3). God has perfect knowledge (Job 37:16; Romans 11:33; Hebrews 4:13), and it is beyond our feeble understanding (Isaiah 40:28). God knows the hearts (inner personal beings) of all people (1 Samuel 16:7; 1 Kings 8:39; 2 Chronicles 16:9; Psalm 7:9; 94:11; Proverbs 15:11; Jeremiah 17:10; Ezekiel 11:5; Acts 1:24; 1 John 3:19-20; Revelation 2:23). He knows where we are (2 Kings 19:27; Job 23:10), what we do (Psalm 33:13-15; Proverbs 5:21; 15:3; Hosea 7:2), how we suffer (Exodus 3:7), and what we desire (Psalm 38:9). He fully understands what we do in secret (Psalm 90:8; Matthew 6:4, 18). He knows all about his creation (Matthew 6:8, 32; 10:29-30), including all that is beyond our discovery (Psalm 147:4-5). God’s has perfect knowledge of future events and so he can perfectly predict what will happen (Isaiah 44:7-8, 24-28). This all-knowledge is clearly related to God’s sovereign purpose (Isaiah 46:9-11)

“Neither the darkness of night, the closest curtains, nor the deepest dungeon can hide any sinner from the eyes of Omniscience. The trees of the garden were not able to conceal our first parents. No human eye beheld Cain murder his brother, but His Maker witnessed his crime. Sarah might laugh derisively in the seclusion of her tent, yet it was heard by Jehovah. Achan stole a wedge of gold and carefully hid it in the earth, but God brought it to light. David was at much pains to cover up his wickedness, but ere long the all-seeing God sent one of His servants to say to him, ‘Thou are the man!’ And to writer and reader is also said, ‘Be sure your sin will find you out’ (Numbers 32:23)” (Pink, Attributes of God, p. 14]

What about prayer? Should we pray if God knows everything? What reason do we have for prayer, if we are not informing God of our needs? To ask such questions is to misunderstand the nature of prayer. True prayer is a believer’s communication with God (Psalm 54:2; etc.). In prayer, we do not inform God, but we do express our needs and desires to him. Prayer is not an attempt to change the mind of the Omniscient One, but it is a true means through which God works his purposes.  In fact, “here is an encouragement to prayer. There is no cause for fearing that the petitions of the righteous will not be heard, or that their sighs and tears shall escape the notice of God since He knows the thoughts and intents of the heart. There is no danger of the individual saint being overlooked amidst the multitude of supplicants who daily and hourly present their various petitions, for an infinite Mind is as capable of paying the same attention to millions as if only one individual were seeking its attention” (Pink, p. 15).

At this point, we should say something about God’s foreknowledge. This word occurs only five times in reference to God (Acts 2:23; Romans 8:29; 11:2; 1 Peter 1:2, 20). In each case, it does not mean simple foresight, but it expresses the love or purpose of God in choosing his people or planning the work of salvation in Christ.

The doctrine of God’s knowledge should produce reasons for joy in God’s people (Boice, The Sovereign God, pp. 178-182, his emphasis).

  • “First, because God knows all things, he knows the worst about us and yet he has loved and saved us…”
  • “Second… he also knows the best about us, even though that best may be unknown to any other person.”
  • “Third, God knows what he is going to make of us…”
  • “Finally, we can be encouraged in difficulties… All that is needed is that we take these truths down off the high shelf of theology and put them to work as we live our daily lives.”

Grace and peace, David

The Attributes of God (Part Eleven)

Good and upright is the Lord; therefore he instructs sinners in the way (Psalm 25:8 ESV).

Another aspect of God’s holiness is his righteousness, yet it is an attribute that people are very uncomfortable with, since we are unrighteous by nature and accountable to God for our unrighteousness. God is righteous (Ezra 9:15; Psalm 7:9; 25:8; 129:4; Isaiah 30:18; Zephaniah 3:5) and always does what is righteous (Genesis 18:25; Nehemiah 9:33; Psalm 145:17; Luke 18:7-8). He loves (Psalm 11:7; 33:5: Isaiah 61:8) and delights in what is right and just (Jeremiah 9:24), and he hates what is evil (Psalm 5:5; 11:5; Romans 1:18). If we examine the Lord’s rule of all things, we find that all that he does as Ruler rests on the foundation of justice (Psalm 45:6; 89:14; 97:2). All this means that there is no wickedness in the Lord (Psalm 92:15). Whatever imperatives God gives to people are righteous commands, since they come from the righteous God (Psalm 119:137). God is called the Judge (Genesis 18:25; Judges 11:27; 2 Timothy 4:8; Hebrews 12:23). When God judges people, he judges as the righteous Judge (Psalm 96:13; Acts 17:31; 2 Timothy 4:8; Revelation 16:5).

“God’s justice is the rectitude of his nature, whereby he is carried to the doing of that which is righteous and equal” (Watson, A Body of Divinity, pp. 87-88). He sets forth six positions about God’s justice.

  • “God cannot but be just. His holiness is the cause of his justice.”
  • “God’s will is the supreme rule of justice; it is the standard of equity.”
  • “God does justice voluntarily. Justice flows from his nature.”
  • “Justice is the perfection of the divine nature… To say God is just, is to say, he is all that is excellent…”
  • “God never did nor can do the least wrong to his creatures.”
  • “God’s justice is such that it is not fit for any man or angel to expostulate with him, or demand a reason of his actions.”

“God’s absolute justice is technically defined by theologians as the general rectitude of character, intrinsic in His own will. His relative justice is the acting out of that rectitude towards His creatures. His distributive justice is the quality more precisely indicated when we call Him a just God, which prompts him to give to every one his due. His punitive justice is that phase of His distributive justice which prompts Him always to allot its due punishment to sin” (Dabney, Lectures in Systematic Theology, p. 166). By the constraint of his own character, God must do what is right, seek what is right, tell his creatures what is right, and uphold what is right because of its great value and significance.

Since the righteous God rules the universe, he must judge his creatures in a righteous manner, and this is what we find revealed in the Scriptures. God does not show favoritism (Acts 10:34; Romans 2:11; Ephesians 6:9; Colossians 3:25), but his justice always expresses retribution—rendering to everyone what he or she deserves (Psalm 62:12; Proverbs 24:12; Matthew 12:36-37; 16:27; 24:45-51; John 5:29; Romans 2:2, 5-10).

So then, the great question is, “Since God is righteous and all humans are sinners (Romans 3:9-20), how can anyone be right with God?” The one and only answer to this question is through the blood and righteousness of the Lord Jesus Christ. On the cross, he satisfied the demands of God’s justice when he died as a propitiation for our sins. Then God was able both to be just and to justify those who believe in Jesus (Romans 3:24-26). This is the good news of the gospel of Christ that we proclaim. When we trust in Jesus the Messiah as our Lord and Savior, God fills our hearts with a glorious and inexpressible joy! Do you know this joy? It may be yours today when you turn from your sins and trust in the Savior.

Grace and peace, David

The Attributes of God (Part Ten)

I will proclaim the name of the Lord. Oh, praise the greatness of our God! He is the Rock, his works are perfect, and all his ways are just. A faithful God who does no wrong, upright and just is he (Deuteronomy 32:3-4 NIV).

God is trustworthy. God is truthful or incapable of deceiving (Titus 1:2; Hebrews 6:18). Whatever God says must be accurate and true, and so his word is truth (Psalm 12:6; Isaiah 45:19; John 17:17), just as he is truth (Psalm 31:5; Isaiah 65:16; John 7:28; 8:26; 14:6, 17; 17:3; 1 John 5:20; Revelation 3:7) and his ways are true (Revelation 15:3).

God’s veracity or trustworthiness is “an attribute of his nature, which, like his power, exists, and makes him what he is, even though there be no outward relation to it. By virtue of it, he is the source of all truth, not moral only, but even mathematical” (Boyce, Abstract of Theology, pp. 98-99). In other words, truth exists in the universe, because the Creator is the God who is true in all his actions and revelations. In this way, God’s truthfulness becomes the foundation of human confidence in knowledge, “whether by intuition, observation or reason” (Boyce, p. 99). For this reason, we have a foundation for human rationality.

“The truth of God is a great pillar for our faith. Were not he a God of truth, how could we believe in him? Our faith were fancy; but he is truth itself, and not a word which he has spoken shall fall to the ground” (Watson, A Body of Divinity, p. 101). Since God is true, his words “are the index of reality: they show us things as they really are, and as they will be for us in the future according to whether we heed God’s words to us or not” (Packer, p. 102). Therefore, we are wise when we seek the true God to guide and teach us (Psalm 43:3; 86:11).

Closely related to God’s trustworthiness is his faithfulness. God is dependable and can be trusted to perform what he has promised. God is faithful in his character (Exodus 34:6; Deuteronomy 7:9; Psalm 36:5; 86:15; 146:6; Isaiah 49:7; 1 Corinthians 1:9; 1 Thessalonians 5:23; 2 Timothy 2:13; Hebrews 10:23), actions (Psalm 33:4; 91:4; 138:8; Lamentations 3:22-23; 1 Corinthians 10:13; 2 Thessalonians 3:3), and words (2 Samuel 7:28; 2 Chronicles 6:15; 2 Corinthians 1:18-20).

“In all His relations with His people God is faithful. He may be safely relied upon. No one ever yet really trusted Him in vain. We find this precious truth expressed almost everywhere in the Scriptures, for His people need to know that faithfulness is an essential part of the Divine character. This is the basis of our confidence in Him. But it is one thing to accept the faithfulness of God as a Divine truth, it is quite another to act upon it. God has given us many ‘exceeding great and precious promises,’ but are we really counting on His fulfillment of them? Are we actually expecting Him to do for us all that He has said?” (Pink, Attributes of God, p. 60)

God’s faithfulness demands certain responses on our part. We should praise God for his faithfulness (Psalm 92:1-2; Isaiah 25:1), commit ourselves to his care (1 Peter 4:19), and seek forgiveness from his grace (1 John 1:9).

Grace and peace, David

The Attributes of God (Part Nine)

Praise the Lord! Oh give thanks to the Lord, for he is good, for his steadfast love endures forever! (Psalm 106:1 ESV)

God is Good. “In one aspect of this word, it is merely equivalent to holiness… On the other hand, the goodness of God may be spoken of as kindness, benevolence, or beneficence towards others, in which it is seen to terminate outside of himself. Thus we speak of him as being very good to us.” (Boyce, Abstract of Theology, p. 93). God wants to act for the benefit of others; he desires that others enthusiastically share in the joy and peace of all that he is (Exodus 33:19; 2 Chronicles 5:13; 30:18; Psalm 25:7-8; 31:19; 52:9; 100:5; 119:68; Nahum 1:7; Matthew 19:7). Out of this desire flows goodness toward his creation (Psalm 145:7, 9, 15-16; Lamentations 3:25; Acts 14:17; James 1:17). In fact, since the creation came by the power and will of the One who is good, all that God made was “very good” (Genesis 1:31).

God’s people should rejoice in his goodness (2 Chronicles 6:41; Psalm 106:1; 107:1; 118:1), and we should seek to experience the goodness of the Lord (Psalm 34:8). And we find that God in his goodness reaches out to his people (Psalm 73:1; Matthew 7:11; Romans 8:32; 2 Peter 1:3). God is “essentially good; not only good, but goodness itself: the creature’s good is a superadded quality, in God it is his essence. He is infinitely good; the creature’s good is but a drop, but in God there is an infinite ocean or gathering together of good. He is eternally and immutably good, for He cannot be less good than He is; as there can be no addition made to Him, so no subtraction from Him” (Manton, quoted by Pink, The Attributes of God, p. 65).

“When others behave badly to us, it should only stir us up the more heartily to give thanks unto the Lord, because He is good; and when we ourselves are conscious that we are far from being good, we should only the more reverently bless Him that He is good. We must never tolerate an instant’s unbelief as to the goodness of the Lord; whatever else may be questioned, this is absolutely certain, that Jehovah is good; His dispensations may vary, but His nature is always the same” (Spurgeon, quoted by Pink, p. 69).

God’s goodness motivates God’s people to act for the good of others. This is a trustworthy saying. And I want you to stress these things, so that those who have trusted in God may be careful to devote themselves to doing what is good. These things are excellent and profitable for everyone (Titus 3:8 NIV). Since we have experienced the goodness of God, we should act for the good and benefit of our neighbors. In this way, we are instruments of his goodness in the lives of all around us.

Grace and peace, David

The Attributes of God (Part Eight)

Exalt the Lord our God, and worship at his holy mountain; for the Lord our God is holy! (Psalm 99:9 ESV).

God is holy. The truth of God’s absolute, total and pure holiness is extremely crucial to a proper understanding of God and his attributes. Though we shrink from ranking God’s attributes in an order of importance, it is clear that the word “holy” is not only central to what God is, but the word can be used as a modifier or qualifier of all God’s other attributes. For example, God is worshiped unceasingly for his holiness (Revelation 4:8; cf. Isaiah 6:3). When the question is asked, “Who will not fear you, O Lord, and bring glory to your name?” the answer is presupposed that all must reverence him, “For you alone are holy” (Revelation 15:4). Holiness is more often joined to God’s name than any other name or quality. You never read of God’s mighty name or his wise name or his loving name, but you do read of his “holy name” (Leviticus 20:3; 22:2, 32; 1 Chronicles 16:10, 35; 29:16; Psalm 33:21; 103:1; 105:3; 106:47; 111:9; Ezekiel 36:20-21; Luke 1:49).

The idea of God’s holiness is that he is “set apart” from everything else. God is set apart or holy in his being. He is Creator, absolute, and unlimited. Everything else is created, dependent, and finite. God is holy or set apart from sin (rejection of God as God, refusal to love God supremely, and rebellion against God and his ways; cf. Habakkuk 1:13; James 1:13; 1 John 1:5). God cannot sin because it would be contradictory to all that he is and destructive of his majestic glory.

“There are some attributes of God we prefer, because of our interest in them, and the relation they bear to us: as we esteem his goodness before his power, and his mercy whereby he relieves us, before his justice whereby he punisheth us; as there are some we more delight in, because of the goodness we receive by them; so there are some that God delights to honor, because of their excellency… Power is his hand and arm; omniscience, his eye; mercy, his bowels [emotions]; eternity, his duration; his holiness is his beauty (2 Chronicles 20:21)….” (Charnock, The Attributes of God, Vol. 2, pp. 112-113).

God intends for us to live holy lives in conformity with his holiness (1 Peter 1:15-16), though in the fullest sense, only God is holy (Revelation 15:4; Exodus 15:11; 1 Samuel 2:2). God is forever perfect in his holiness (Revelation 4:8). “Goodness, truth and justice are moral attributes of God. Holiness is not an attribute distinct from these; but a name which includes them all, in view of their opposition to contrary qualities” (Dagg). We must show the fame of God’s name by acting, choosing, thinking, and talking in conformity with God’s holiness. This will mean that we walk in truth and in love. How are our passion for God’s holiness, truth, and love being shown in our gatherings for worship and fellowship? May you see God exalted for his holiness as you meet with your brothers and sisters in Christ!

Grace and peace, David

The Attributes of God (Part Seven)

No one is like you, Lord; you are great, and your name is mighty in power. Who should not fear you, King of the nations? This is your due. Among all the wise leaders of the nations and in all their kingdoms, there is no one like you. They are all senseless and foolish; they are taught by worthless wooden idols (Jeremiah 10:6-8 NIV).

God is incomparable. This attribute of God can be considered under different names, such as God’s majesty or solitariness or uniqueness. But all emphasize the same truth—God is great, far greater than all that he has created. We cannot compare him to anyone one or anything. All fail before his greatness. “Comparatively few of those who occasionally read the Bible are aware of the awe-inspiring and worship-provoking grandeur of the Divine character. That God is great in wisdom, wondrous in power, yet full of mercy, is assumed by many to be almost common knowledge; but, to entertain anything approaching an adequate conception of His being, His nature, His attributes, as these are revealed in Holy Scripture, is something which very, very few people in these degenerate times have attained unto” (Pink, The Attributes of God, p. 1). So then, we need to listen with reverence to what God tells us about his incomparable nature (Exodus 15:11; Deuteronomy 33:26-28; Psalm 35:9-10; 71:19; 86:8, 10; 113:4-6; Isaiah 55:8-9; Jeremiah 10:6-8, 14-16), and his majesty (Psalm 93:1; 145:5; Hebrews 1:3; 8:1; 2 Peter 1:16).

An important passage about God’s unique greatness is Isaiah 40:9-31. “Here God speaks to people whose mood is the mood of many Christians today—despondent people, cowed people, secretly despairing people; people against whom the tide of events has been running for a very long time; people who have ceased to believe that the cause of Christ can ever prosper again” (Packer, Knowing God, p.77). Packer continues by pointing out how the consideration of God’s incomparable greatness can help us get out of such moods.

  • Look at the tasks God has done (40:12-14). Who is like the Lord?
  • Look at the nations God has made (40:15-17). Who is like the Lord?
  • Look at the world God has created (40:21-22). Who is like the Lord?
  • Look at the greatest of humanity that God has made in his image (40:23-24). Who is like the Lord?
  • Look at the stars God created and rules over (40:26). Who is like the Lord?

In other words, God says, “Consider how incomparable I am” (40:18, 25)! Luther told Erasmus, “the prince of humanists” that Erasmus’ “thoughts of God are too human”. Not only Erasmus, but all who breathe should consider that God knows us (40:27) and is fully capable to supply our every need (40:28-31).

Let us search our own thoughts and ideas about God. Do we understand his unique being, that there is no one like the Lord God? Or do we “remake” God to be able to be understood by us, or what is similar, to meet our approval? The worship of God is not like shopping for a new house or car. Frankly, he does not need or concern himself with our approval. Instead, he demands that we change our minds to think about him as he has revealed himself to us in his word, the Bible.

Grace and peace, David

The Attributes of God (Part Six)

They will perish, but you will endure; all of them will wear out like clothing. You will change them like a garment, and they will pass away. But you are the same, and your years will never end (Psalm 102:26-27 CSB).

God is immutable. “The unchangeableness of God is linked to his eternity… but they are not identical. The eternity of God means that God has always existed and will always exist; nothing comes before him, nothing after. The unchangeableness of God (immutability) means that God is always the same in his eternal being” (Boice, The Sovereign God, p. 183).

It is important that we invest time to understand this attribute and listen carefully to what the Scriptures actually teach. It is hard to understand because creation and we change constantly. There are three general ways that God is unchangeable:

  • God is unchangeable in his being (Malachi 3:6).
  • God is unchangeable in his attributes (Psalm 100:5).
  • God is unchangeable in his purposes (Isaiah 46:10)

Having stated these three truths, let us think about them. First, God is unchangeable in his being (Psalm 102:26-27). This means that we always worship the same God. The living God is not in the state of becoming something; he is the “I AM”.  “God is the exact same God and not something different. The God of the New Testament is not different from the God of the Old Testament. He is not older, wiser, more knowledgeable, bigger or smaller, greater or lesser, stronger or weaker. Only ONE God, as the eternal I AM, is the same yesterday, today, and forever” (Morey, Battle of the Gods, p. 211, his emphasis). This provides a rock of stability to us. If God could change, how could we ever depend on him? For example, what if his power was diminishing? We could not be assured of eternal life, because his power is necessary to sustain ours. Let us rejoice that God does not change!

Second, God’s attributes do not change (James 1:17). “What peace it brings to the Christian’s heart to realize that our heavenly Father never differs from himself. In coming to him at any time we need not wonder whether we shall find him in a receptive mood. He is always receptive to misery and need, as well as to love and faith. He does not keep office hours nor set aside periods when he will see no one. Neither does he change his mind about anything. Today, this moment, he feels toward his creatures, toward babies, toward the sick, the fallen, the sinful, exactly as he did when he sent his only-begotten Son into the world to die for mankind” (Tozer, quoted by Boice, p. 187).

Third, God’s purposes do not change (Numbers 23:19; 1 Samuel 15:29; Psalm 33:11; Proverbs 19:21; Hebrews 6:17-18). What God has planned to do for Christ (Philippians 2:9-11), for his redeemed people (Romans 8:28-30) and for the wicked (Matthew 25:41) does not change. Neither does his word change (Isaiah 40:6-8).

Someone might ask, “But what about the few passages in Scripture that speak of God’s ‘repenting’?” (See Genesis 6:6; Exodus 32:14; 1 Samuel 15:11, 35.) Do these pose any problem to the doctrine of the immutability of God?

“First, we have already stated that the immutability of God concerns the being of God. None of the passages in question speak of a change in God’s nature, but rather describe some act of God. Second, all of these passages describe a change in God’s works in terms of his revelation, relationship, or attitude toward man” (Morey, p. 222).

When we say that God is unchanging, we do not mean that he lacks emotional expression toward his creatures in conformity with his holiness, love, and justice. The personality of God demands that he has emotions, like we do, because we are created in his image. When God tells us in these passages that he “repented”, he is revealing his sorrow over the evil situation that occurred, just as we would say, “I’m sorry I ever did that,” though we might make exactly the same choice again for various reasons of love, truth, or justice.

The historical outworking of God’s plan of redemption might appear to show that God has changed his mind (from the fall to the old covenant and then to the new covenant), but that is an apparent change only. God revealed his plan in stages, and now with the New Testament Scriptures, we have the full revelation of his plan (Ephesians 3:2-11; 2 Timothy 1:9-10; 1 Peter 1:10-12).

Grace and peace, David

The Importance of the Resurrection (Part Two)

Romans 10:9-10

If you declare with your mouth, “Jesus is Lord,” and believe in your heart that God raised him from the dead, you will be saved. For it is with your heart that you believe and are justified, and it is with your mouth that you profess your faith and are saved (NIV).

In our previous post on these verses, we saw that Christ’s resurrection is the fulfillment of his crucifixion. Yes, God the Father sent his Son as the Lamb of God to take away our sins, but he also sent him to rise the third day. What did God intend through the resurrection?

Belief in Christ’s resurrection means salvation. Let’s begin with the place of belief—“in your heart”

What is the meaning of the heart? So often in our culture we use heart in reference to the emotions. But in the Bible the heart is the center of personality, which includes the mind and will, along with the emotions. It determines what a person is.

So then, to believe in your heart that God raised Jesus from the dead means that the truth of Christ’s resurrection has so secured the consent of what we are that it determines all our convictions about religion and life. Think of a farmer planting his corn. The seed is sown in the ground, and as it grows, a mature corn plant develops. So it is spiritually, the Holy Spirit puts the truth of Jesus and his resurrection in the heart, and a life develops that conforms to that truth.

The person that is Christian in name, but not in reality, may agree to the fact of the resurrection intellectually, but the truth of Jesus and the resurrection has not taken over his life. Contrast this with the apostle Paul (Acts 17:18, 30-31). What has happened in your heart?

The happy result of this kind of belief—“you will be saved”. What does it mean to be saved? To be saved is to be rescued from the holy wrath of God that is against sinners because of our rebellion against God and his laws and to be brought into the possession of eternal life and joy (Romans 4:5-8; 5:1-2, 9-11). Observe carefully that the Scriptures speak with certainty at this point—“you will be saved.” There is nothing of a “hope so” attitude or a “blind leap of faith”. Not, not at all! Instead, we read a solemn guarantee. Read Romans 8:31-39. Do you have this certain hope?

The belief that saves produces a grand outward confession—“Jesus is Lord”. The confession, “Jesus is Lord,” refers to the lordship that Jesus has because he died and rose again. For this very reason, Christ died and returned to life so that he might be the Lord of both the dead and the living (Romans 14:9 NIV).

  • Since Jesus is Lord, all authority in heaven and on earth has been given to him (Matthew 28:18).
  • Since Jesus is Lord, there is a message of the good news of peace to all (Acts 10:36).
  • Since Jesus is Lord, he rules over all for the good of his church (Ephesians 1:22).
  • Since Jesus is Lord, all angels, authorities and powers are subject to him (1 Peter 3:22).
  • Since Jesus is Lord, he is waiting for his enemies to become his footstool (Acts 2:34-36; Hebrews 10:13).
  • Since Jesus is Lord, he has poured out the promised Holy Spirit (Acts 2:33).
  • Since Jesus is Lord, he is exalted to the highest place, has a name above every name, and every knee will bow to him and every tongue confess that he is Lord, to the glory of God the Father (Philippians 2:9-11).

“The thing to be confessed is that Jesus Christ is Lord. That is, we must openly recognize his authority to the full extent in which he is Lord; acknowledge that he is exalted above all principality and powers, that angels are made subject to him, that all power in heaven and earth is committed unto him, and of course that he is our Lord. This confession, therefore, includes in it an acknowledgment of Christ’s universal sovereignty, and a sincere recognition of his authority over us. To confess Christ as Lord, is to acknowledge him as the Messiah, recognized as such of God, and invested with all the power and prerogatives of the Mediatorial throne” (Hodge). The Christian recognizes Christ’s lordship and bows before him now. But what of you?

The confession, “Jesus is Lord,” is the fruit of faith in his resurrection. Someone might say, but confession is mentioned before belief, so how can it be the fruit of faith? The answer is simple. The apostle is following the order mentioned in verse eight. “Confession is here put before faith, as it is confession which gives visibility to faith—Paul following the order suggested by the words of Moses” (Brown). Notice also how he turns confession and faith around in verse ten.

Confession with the mouth is evidence of genuine faith in the heart. If someone believes that Jesus Christ is risen and so has become Lord of all, he/she will confess that verbally and openly. “Confession verifies and confirms the faith of the heart” (Murray).

A person “becomes righteous, perfectly righteous, through believing God’s record concerning His Son. But the evidence that this faith is genuine is found in the open confession of the Lord with the mouth in everything in which His will is known. Confession of Christ is as necessary as faith in Him, but necessary for a different purpose. Faith is necessary to obtain the gift of righteousness. Confession is necessary to prove that this gift is received” (Haldane).

“Those who are ashamed or afraid to acknowledge Christ before men, cannot expect to be saved. The want of courage to confess, is decisive evidence of the want of heart to believe, vers. 9, 10” (Hodge). Since Jesus Christ is risen indeed and is Lord over all, shouldn’t you bow in faith before him and trust him as your righteousness and so be saved?

Grace and peace, David