Making Sense of God’s Covenant with Noah

Making Sense of God’s Covenant with Noah

Background

The Noahic Covenant, found in Genesis 9:8-17, is the promise that God made to Noah and his descendants after the flood that He would never again destroy the earth by water and would preserve it through to Christ’s Coming. The Noahic Covenant has several distinguishing features. First, it is an unconditional covenant. Second, it was made to Noah and all his descendants as well as “every living creature” and the earth in general (Genesis 9:8-10). This means that it is a Covenant made to all humanity, not just Israel, nor the Church. Third, it was sealed with a sign, the rainbow, as a perpetual reminder of this gracious (gracious because it is unconditional) promise.

Alister Wilson and James A. Grant remind us that “the idea of covenant is fundamental to the Bible’s story. At its most basic, covenant presents God’s desire to enter into relationship with men and women created in his image ... Covenant is all about relationship between the Creator and his creation.” [The God of Covenant]. Daniel C. Lane would add that it is made under oath, “under threat of divine curse.” [The Mean and Use of the Old Testament Term Covenant].

Important to our topic of the The Noahic Covenant, Peter Gentry [Kingdom Through Covenant] has highlighted the crucial difference between “creating a covenant” (karat berit) and “renewing/establishing a covenant previously created” (heqim berit). Why is that important? It is because heqim berit is the only phrase used in the Covenant with Noah. This is important because it implies that the Noahic Covenant is not new but in fact a re-affirmation of an earlier Covenant, namely the Creation Covenant or named by some, The Adamic Covenant. The only difference is that the Covenant with Adam involved an innocent person. The Covenant with Noah is with sinful humankind.

As noted previously the Noahic Covenant is made unilaterally or unconditionally. The context of a sinful humanity in a curse world cannot thwart the promise of God. Peter Gentry also makes the case that when the term Covenant is used it should be viewed as the other side of the word Torah. The Torah is the instruction given within the Covenant. Gentry likens it to “faith” and “repentance” which are two-sides of the same coin. This is critical to understanding the Noahic Covenant, for there is both the Covenant stated and the instructions within the Covenant that form the whole. So we see this in the Noahic Covenant. It includes the Promise (the Covenant) and the Torah (instructions or stewardship of the Covenant).

Examining the Scripture passage the following structural diagram tries to portray the Author’s intent.

Summary

The Covenant Promise: God will preserve the world until the Coming of Christ (2 Peter 3:10). 

The Covenant Torah (Instruction): God gave Noah and all future descendants stewardship over the world, including caring for it, cultivating it, and eating animals without fear of punishment. And secondly, He gave all humanity the responsibility of preserving life. All humankind is to be “pro life.”

The Covenant Sign: The sign of the covenant was the rainbow, which God set in the clouds. God said, “When the bow is in the clouds, I will see it and remember the gracious and kind Covenant” (Genesis 9:16). 

 

The New Testament picks up this expression, often referred to as “common grace.”  In Matthew 5:45b we hear these words of Jesus: “for he makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust.”  What Promise is behind this grace of God? “Neither will I ever again strike down every living creature as I have done. While the earth remains, seedtime and harvest, cold and heat, summer and winter, day and night, shall not cease.” (Genesis 8:21-22)

 

Implications

 

In the Noahic Covenant made with all humanity, regardless of moral character, religion or nationality, God promises to preserve the earth as long as it remains (or better: until Christ comes). This has incredible implications to current discussions on climate and the environment. Lest one become callous and seek to avoid any responsibility in that topic we are reminded that in this Covenant we are instructed to be stewards of creation.

 

Another aspect to the instructions within the Covenant includes the preservation of life. Current debates on abortion, euthanasia, voluntary suicide (MAID), etc., are assumed under this Covenant. I believe the concept of the value of human life also includes discussion on race, culture, and social status, etc. All humans bear God’s image and express equal value. The topic becomes huge when you consider categories such as medical/health care, self-defence and so on.

 

Lastly, God makes a covenant of grace to sinful humanity. The same holy and righteous God that created the world, established the Creation Covenant, re-affirms this Covenant. The experience of the Flood underscores His justice and wrath. Yet for a time He withholds His judgment and permits sinful man to enjoy both “the sunshine and the rain.”  But this is for a time. The Apostle Peter writes, “But the day of the Lord will come like a thief, and then the heavens will pass away with a roar, and the heavenly bodies will be burned up and dissolved, and the earth and the works that are done on it will be exposed” (2 Peter 3:10).

 

As God did in the Flood, so too He does as the world expects the pending wrath of God — He offers a way of escape. Again, we hear Peter, “The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance” (2 Peter 3:9). Do not take advantage of this period of Common Grace, this period of the Noahic Covenant. There is judgment coming but “God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life,” Jesus (John 3:16).

 

 

 

 

 

 

 

Seven Christian Truths That Will Not Change In 2022

 

1. Those who repent and believe the Gospel will be saved.  Acts 2:21 (ESV): “And it shall come to pass that everyone who calls upon the name of the Lord shall be saved.”

2.  God’s enabling grace will sanctify you. Ezekiel 36:27 (ESV): “And I will put my Spirit within you, and cause you to walk in my statutes and be careful to obey my rules.“

3. God’s regenerating mercies will keep you persevering in faith. Jeremiah 32:40 (ESV): “And I will put the fear of me in their hearts, that they may not turn from me.“

4.  God will sovereignly and providentially guarantee to you the greatest good, i.e., to be like Christ. Romans 8:28–29 (ESV): “And we know that for those who love God all things work together for good, for those who are called according to his purpose. For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers.”

5.  He will not abandon you. Hebrews 13:5–6 (ESV): “for he has said, “I will never leave you nor forsake you.” So we can confidently say, “The Lord is my helper; I will not fear; what can man do to me?” 

6.  Nothing can separate you from His love. Romans 8:38–39 (ESV): “For I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord.”

7. God will accomplish His redemptive purpose for your life. Jude 24 (ESV): “Now to him who is able to keep you from stumbling and to present you blameless before the presence of his glory with great joy . . ..”

The Good Shepherd Assumes the Punishment of the Bad Shepherd

Chapter 13 of Zechariah ends with a poem: ““Awake, sword, against my shepherd, against the man who is close to me!” declares the Lord Almighty. “Strike the shepherd, and the sheep will be scattered, and I will turn my hand against the little ones. In the whole land,” declares the Lord, “two-thirds will be struck down and perish; yet one-third will be left in it. This third I will put into the fire; I will refine them like silver and test them like gold. They will call on my name and I will answer them; I will say, ‘They are my people,’ and they will say, ‘The Lord is our God.’ ”” (Zechariah 13:7–9, NIV).

To identify clearly what time Zechariah has in mind in this prophecy is always been difficult. "Compared to the immediately preceding verses, the oracle now moves back to the time when Israel would be scattered because of her rejection of the true messianic Shepherd. Then, after the announcement of the dispersion, the oracle seems to advance to a future period when Israel will undergo a special, purifying discipline, as silver and gold are refined (vv.8-9). The surviving remnant will be the Lord's people (v.9). [1]

The sword of the Lord’s judgment goes out against a shepherd.  "In light of the close relationship between Zechariah 13: 7– 9 and 11: 4– 16 where, because of clear reliance on Ezekiel 34 and 37, evil shepherds were identified as non-Davidic leadership in Yehud, the shepherd may be a reference to a leadership figure within this group . . . Most likely this refers to political leadership, namely, Jews who ruled Yehud under Persian authority and who may have assumed aspects of Persian religion that compromised Yahwistic faith." [2]  "His death will result in the scattering of the flock and a time of great trial and testing for God’s people, during which many will perish (13:8). Yet the result of that period of testing is the refining of the Lord’s people, culminating in the expression by the Lord and his people of their mutual commitment to one another (v. 9)." [3]

So what makes this interesting is that we have the Lord striking a shepherd; scattering the sheep; destroying many; yet saving a few in covenant relationship.  This is clearly referring to wicked leaders in Judah.  Yet when the New Testament writers quote this poem they refer it to Jesus as being the Shepherd that was stroke. “Then Jesus told them, “This very night you will all fall away on account of me, for it is written: “ ‘I will strike the shepherd, and the sheep of the flock will be scattered.’” (Matthew 26:31, NIV).   How can this be?  Mark Broda's comment is profound:

"Here Christ assumes the role of the covenant leader of this community, leading as a good shepherd before taking on himself their sins and redeeming the community and its leadership. The surprising twist in the New Testament rereading of Zechariah 9– 14 is that the good shepherd of 11: 4– 16, rejected by his people in favor of a bad shepherd , takes the punishment of the bad shepherd in order to achieve the transformation expected throughout chapters 9– 14, that is, the creation of a restored, united, and victorious Israel as the center of God’s rule over the cosmos." [4]

Two-thirds of the "flock" will be destroyed. But one third will be saved.  “This third I will put into the fire; I will refine them like silver and test them like gold. They will call on my name and I will answer them; I will say, ‘They are my people,’ and they will say, ‘The Lord is our God.’ ”” (Zechariah 13:9, NIV).  "The “third” part is surely the remnant (Is. 11:11, note; Rom. 11:5) that God preserved because of His covenant promise (Rom. 11:27–29)." [5]

The salvation of the remnant is directly linked to the undeserved punishment afflicted upon the Good Shepherd.  Their scattering will refine them and bring them back into covenant relationship with God. “This third I will put into the fire; I will refine them like silver and test them like gold. They will call on my name and I will answer them; I will say, ‘They are my people,’ and they will say, ‘The Lord is our God.’ ”” (Zechariah 13:9, NIV).  This little remnant that was re-gathered after the crucifixion of Christ became His small but ever-increasing covenant community that moved to the uttermost parts of the earth.

The image of this poem is stunning, Father.  You strike the unfaithful shepherds in Judah for their wanton disregard for Your Law.  Yet many years later You strike the Faithful Shepherd, not for His disobedience, (for He is sinless) but for the disobedience of these shepherds -- indeed for all our disobedience.  What grace is this?  What love is this?   Those that call upon the name of the Lord will be saved.  You have saved a remnant for Yourself then and now.  Praise God.  May many more come into the Kingdom and turn from darkness to light.  Amen.

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1. Expositor's Bible Commentary, The, Pradis CD-ROM:Zechariah/Exposition of Zechariah/V. Two Prophetic Oracles: The Great Messianic Future and the Full Realization of the Theocracy (9:1-14:21)/B. The Second Oracle: The Advent and Reception of the Messiah (12:1-14:21)/1. The deliverance and conversion of Israel (12:1-13:9)/c. Israel's complete deliverance from sin (12:10-13:9), Book Version: 4.0.2

2. Boda, Mark J. (2009-05-26). Haggai, Zechariah (The NIV Application Commentary) (Kindle Locations 10131-10133). Zondervan. Kindle Edition.

3. Crossway Bibles. (2008). The ESV Study Bible (1768). Wheaton, IL: Crossway Bibles.
4. Boda, Mark J. (2009-05-26). Haggai, Zechariah (The NIV Application Commentary) (Kindle Locations 10169-10173). Zondervan. Kindle Edition.
5. Believer’s Study Bible. 1991 (W. A. Criswell, P. Patterson, E. R. Clendenen, D. L. Akin, M. Chamberlin, D. K. Patterson & J. Pogue, Ed.) (electronic ed.) (Zec 13:7). Nashville: Thomas Nelson.

Peace, Prosperity and Plenty!

The People Return to the Kingdom

Zechariah 9 has furnished us with hope of the returning king to Jerusalem. He sweeps with might and power bring judgment on all the opposing nations. We have discussed this in two previous Blogs: HERE and HERE. The final exposition of the chapter is in verses 11-17.  With verse 11 (“As for you, because of the blood of my covenant with you, I will free your prisoners from the waterless pit.” (Zechariah 9:11, NIV), the Lord signals a new section.  With the security of Israel within and without and having established a reign, it is not time for the return of the people.

God promises to set the captives free and restore them upon the basis of “...the blood of my covenant with you . . .” (Zechariah 9:11, NIV). Some think that this is the Covenant that God made with Moses. "The "blood of my covenant with you" probably has in view the Mosaic covenant (Exod 24:3-8)." [1]  Also see Note 2. Others appeal to the Abrahamic Covenant ("The nation Israel is addressed and promised by the blood of thy covenant (i.e., the Abrahamic covenant which was an unconditional covenant which was ratified by blood sacrifice, hence, the most binding of covenants—cf. Gen 15:9–18) that thy prisoners (i.e., Israelites still remaining in Babylon) will be sent forth … out of the pit wherein is no water." [3]).  In either case, God is bringing His people back, not based upon merit, but by the grace within the promise, sealed with blood, granting them a full and complete restoration.

The assured victory is stated in a "bold metaphor" as God compares Himself to a warrior using Judah and Ephraim as His weapons. [1]  "Protected by God, the people gain victory, not with the sophisticated weapons that have been removed from the kingdom (Zech. 9: 10) but with the lowly sling, an allusion to David’s victory over Goliath (1 Sam. 17: 40, 50). The latter half of Zech. 9: 15 describes the victory in battle through images drawn from drinking and sacrifice." [4]

With the victory comes great blessing: prosperity, peace, and fullness of provisions. "Partial fulfillment of this prediction came as the Maccabees successfully won their independence from Greece in the days of Antiochus Epiphanes (175–163 B.C.). But again, the fullest meaning of the passage looks forward to the messianic reign (Rev. 20:1–6)." [5]  "God’s people rest secure as sheep under His care (13:7; Ezek. 34:11–24; 37:24), and will become glorious as a result of God’s presence (2 Cor. 3:18). [6]

In the midst of this highly graphic and hopeful passage we observe that “The Lord their God will save his people on that day as a shepherd saves his flock. They will sparkle in his land like jewels in a crown.” (Zechariah 9:16, NIV).

The Gospel writers clearly saw the fulfillment of Zechariah 9 commencing and continuing through the arrival of Jesus in Jerusalem.  Through the suffering Servant, He was installed as the reigning King over His people -- not just believing Jews, but from all nations. The New Testament is not vague about this Divinely Royal King who vanquishes His foes and is the faithful Davidic son who unites and secures His people under His gracious reign.

“But now in Christ Jesus you who once were far away have been brought near by the blood of Christ. For he himself is our peace, who has made the two groups one and has destroyed the barrier, the dividing wall of hostility, by setting aside in his flesh the law with its commands and regulations. His purpose was to create in himself one new humanity out of the two, thus making peace, and in one body to reconcile both of them to God through the cross, by which he put to death their hostility.” (Ephesians 2:13–16, NIV)

Father in this day of terror, traumas, torture, we look forward to the day of peace, prosperity and plenty.  I am thankful for the Gospel that teaches us that this Day has already come, but yet it is still to come. On that Day Christ came and marched into Jerusalem, He said, "I am Your King."  His rule has never been abrogated.  His decree has never been repealed.  Reign today in our hearts and lives, Father.   Bring Your people from the Nations to the New Jerusalem, Your Church, Your Bride. Deliver death blows to the enemies crouched at Your feet.  Come Lord Jesus, come.  I thank you today for the Cross that does what no other device of terror could do -- bring reconciliation with God and with people.  Come, Lord Jesus, come.  Amen.

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1. Expositor's Bible Commentary, The, Pradis CD-ROM:Zechariah/Exposition of Zechariah/V. Two Prophetic Oracles: The Great Messianic Future and the Full Realization of the Theocracy (9:1-14:21)/A. The First Oracle: The Advent and Rejection of the Messiah (9:1-11:17)/1. The advent of the messianic King (9:1-10:12)/c. The deliverance and blessing of Zion's people (9:11-10:1), Book Version: 4.0.2

2. "This combination of “ blood” and “covenant” constitutes an allusion to Exodus 24: 8, which describes the ceremony in which, after the reading of the Book of the Law and the acceptance of the commandments by the congregation, blood was sprinkled on the people to ratify the covenant between God and his people. 41 On the basis of this ancient covenant agreement, God promises salvation for his exiled people."-  Boda, Mark J. (2009-05-26). Haggai, Zechariah (The NIV Application Commentary) (Kindle Locations 8253-8257). Zondervan. Kindle Edition. 

3. KJV Bible Commentary. 1994 (E. E. Hindson & W. M. Kroll, Ed.) (1825–1826). Nashville: Thomas Nelson.

4. Boda, Mark J. (2009-05-26). Haggai, Zechariah (The NIV Application Commentary) (Kindle Locations 8300-8303). Zondervan. Kindle Edition. 

5. Believer’s Study Bible. 1991 (W. A. Criswell, P. Patterson, E. R. Clendenen, D. L. Akin, M. Chamberlin, D. K. Patterson & J. Pogue, Ed.) (electronic ed.) (Zec 9:13). Nashville: Thomas Nelson.

6. Whitlock, L. G., Sproul, R. C., Waltke, B. K., & Silva, M. (1995). The Reformation study Bible: Bringing the light of the Reformation to Scripture: New King James Version (Zec 9:16). Nashville: T. Nelson.

Festive Feasting in Community is Impossible Apart from Faithfulness to God.

In Zechariah 8, I have divided the oracles into two halves: A message of restoration (1-17); and a message of rejoicing (18-23).  I have laid out the intent of the chapter in previous Blogs.  Today in verses 18-23 we note the message of hope and joy:

“The word of the Lord Almighty came to me. This is what the Lord Almighty says: “The fasts of the fourth, fifth, seventh and tenth months will become joyful and glad occasions and happy festivals for Judah. Therefore love truth and peace.” This is what the Lord Almighty says: “Many peoples and the inhabitants of many cities will yet come, and the inhabitants of one city will go to another and say, ‘Let us go at once to entreat the Lord and seek the Lord Almighty. I myself am going.’ And many peoples and powerful nations will come to Jerusalem to seek the Lord Almighty and to entreat him.” This is what the Lord Almighty says: “In those days ten people from all languages and nations will take firm hold of one Jew by the hem of his robe and say, ‘Let us go with you, because we have heard that God is with you.’ ”” (Zechariah 8:18–23, NIV).

This response of the LORD of hosts is in response to the question posed in Chapter 7:2-3.  These fasts had never been directed by the Lord.  He was not pleased by any of them.  But God promises to turn these fasts into joy and happiness. "They are to discontinue these empty expressions of false piety and to replace them with demonstrations of the true joy that springs from a right relationship to God." [1]   "Therefore love truth and peace," God says.  God always loves moral behavior instead of empty and useless ritual. 

"The manifestation of the kingdom will be attended by such a fullness of salvation that Judah will forget to commemorate the former mournful events and will only have occasion to rejoice in the benefits of grace bestowed by God" (Unger, Zechariah, p. 148)." [2]

This joy and blessing will not be contained in Judah but extend around the world to even the Gentiles. Many nations will come and embrace this joy. “This is what the Lord Almighty says: “In those days ten people from all languages and nations will take firm hold of one Jew by the hem of his robe and say, ‘Let us go with you, because we have heard that God is with you.’ ”” (Zechariah 8:23, NIV)

"Ten men represents a complete group from the nations of every tongue who recognize that God is with his people and therefore who come to Jerusalem to seek the Lord." [3]  "The universalism with which the first part of the book ends is therefore not one of expediency, brought about by dialogue or conference. It is the work of God, initiated by him and mediated through his people."  [2]

"This reminds us of God’s priorities for the new Jerusalem, the church. The community blessed with God’s presence is the one that takes seriously their covenant obligations to one another and the culture in which they dwell. The blessing of the nations typified by feasting is not possible if we do not “love truth and peace” (Zech. 8: 19)." [4]

Father, we are so bent on being together.  We exalt the notion of being together.  It's not a bad idea, in fact, I think You have placed that in us.  From united nations to united churches we somehow believe that togetherness -- unity -- is great no matter what the cost.  We are so deceived.  We are like Israel engaging in self-imposed fasts that accomplish nothing.  But I see in this text that when God's people are faithful to Him -- in word and deed, there is great joy.  And great joy attracts people, not because of the idealism of unification, but because within joy, You exist.  May our gatherings be greatly desired because people from all walks of life will say, "God is in this place."  Even today, Father, in my life, may I reflect a winsome holiness that reflects to others, that I have been with Jesus.  For it is in His Name that I pray.

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1. KJV Bible Commentary. 1994 (E. E. Hindson & W. M. Kroll, Ed.) (1821). Nashville: Thomas Nelson.  

2. Expositor's Bible Commentary, The, Pradis CD-ROM:Zechariah/Exposition of Zechariah/IV. The Problem of Fasting and the Promise of the Future (7:1-8:23)/E. Kingdom Joy and Jewish Favor (8:18-23), Book Version: 4.0.2

3. Crossway Bibles. (2008). The ESV Study Bible (1761). Wheaton, IL: Crossway Bibles.

4. Boda, Mark J. (2009-05-26). Haggai, Zechariah (The NIV Application Commentary) (Kindle Locations 7920-7923). Zondervan. Kindle Edition. 

Remembering the Way God Remembers

I've been developing some concern about our sacred institution of Remembrance Day.  As a former peace-time, infantry officer; and as one who has hardly missed involvement in November 11th, I think I have some sweat equity in the event.   I served for about 10 years as a Legion chaplain and became even more cynical. So here goes!

The mantra from sea-to-sea in our country, is "we remember our fallen heroes."  Most speeches include a sense of gratitude for the freedoms we have today.  Undoubtedly that is true.  But it's not placid gratitude that ought to drive our Remembrance Day ceremonies.  Lieutenant-Colonel McCrae said it best in the last stanza of his infamous poem:

Take up our quarrel with the foe:

To you from failing hands we throw

   The torch; be yours to hold it high.

   If ye break faith with us who die

We shall not sleep, though poppies grow

         In Flanders fields.

We ought to remember the way God remembers.   When we read in the Bible that "God remembers", we might get an image of a senile old man that try as he wish, he can't seem to recall what he is supposed to know.   That's not the God of the Bible.  That's not the eternal, self-existent, self-sufficient, omniscient, omnipotent God that is.  When the Scriptures use the term that "God remembered", the Holy Spirit is teaching us that God is acting upon His promises.   He is acting.  The best thing that can be said for any person is that God remembered them.

• Genesis 8:1 (NIV) ¹ But God remembered Noah and all the wild animals and the livestock that were with him in the ark, and he sent a wind over the earth, and the waters receded.
• Genesis 19:29 (NIV) ²⁹ So when God destroyed the cities of the plain, he remembered Abraham, and he brought Lot out of the catastrophe that overthrew the cities where Lot had lived.
• Genesis 30:22 (NIV) ²² Then God remembered Rachel; he listened to her and enabled her to conceive.
• 1 Samuel 1:19 (NIV) ¹⁹ Early the next morning they arose and worshiped before the Lord and then went back to their home at Ramah. Elkanah made love to his wife Hannah, and the Lord remembered her.
• Jeremiah 31:20 (NIV) ²⁰ Is not Ephraim my dear son, the child in whom I delight? Though I often speak against him, I still remember him. Therefore my heart yearns for him; I have great compassion for him,” declares the Lord.
• Psalm 105:42 (NIV) ⁴² For he remembered his holy promise given to his servant Abraham.

Remembrance Day ought to be a call to action, not simply a time of reflection, albeit thankfulness. There ought to be a firm resolve with all who "remember" to "take up the quarrel with the foe."  The Bible says that “Righteousness exalts a nation, but sin condemns any people.” (Proverbs 14:34, NIV). The greatest foe to Canada today is rampant unrighteousness.  The enemy is not a foreign nation, it is a foreign deity. “For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms.” (Ephesians 6:12, NIV).

My grandfather and uncles served in both World Wars.  Neither war was ultimately driven by geo-political agendas.  The Divine diagnosis is simple, yet profound: “What causes fights and quarrels among you? Don’t they come from your desires that battle within you? You desire but do not have, so you kill. You covet but you cannot get what you want, so you quarrel and fight. You do not have because you do not ask God.” (James 4:1–2, NIV)

This is why I weary of Remembrance Day festivities.  It's because we never get to the root of the problem.  We never resolve to do what is necessary based upon the real issue.  We throw out empty and meaningless rhetoric and somehow go home feeling good.  It is the epitome of a secular society borrowing equity from religious ritual. Why not call communities to repent?  Why not call communities to return to God?  Why not plead with the Holy Spirit to rend our hearts and give us hearts that fear God and love neighbors?  I know its too radical.  That's because it is too real.  

“Repent, then, and turn to God, so that your sins may be wiped out, that times of refreshing may come from the Lord, and that he may send the Messiah, who has been appointed for you—even Jesus.” (Acts 3:19–20, NIV).

Billy Graham is right when he said, "Only the gospel, God’s Good News, has the power to change lives, heal hearts, and restore a nation." 

Remembrance Day should be about reflection; about resolve, but it should also be about repentance and restoration of a nation to its God -- otherwise it is an empty facade.  The worst news possible is that all of humanity has fallen under the eternal condemnation of God for all of us have violated His glory and His holiness, for which we were created.  The best news possible is that because of God's immense love, He sent His Son, who took on humanity, lived a perfect life and died a substitutionary death for all who will, but put their trust in Him. 

Faith in this redemptive act, applies all of God's grace and goodness, by the Holy Spirit, to the believer; and placates God's righteous wrath against us.  His saving power enables the Christian to no longer live for themselves, but for Christ. His saving power grants the ability to conquer sin's power and live a life pleasing to God.  

The Promise Keeper

Galatians 3:15–17 (NIV),

¹⁵ Brothers and sisters, let me take an example from everyday life. Just as no one can set aside or add to a human covenant that has been duly established, so it is in this case. ¹⁶ The promises were spoken to Abraham and to his seed. Scripture does not say “and to seeds,” meaning many people, but “and to your seed,” meaning one person, who is Christ. ¹⁷ What I mean is this: The law, introduced 430 years later, does not set aside the covenant previously established by God and thus do away with the promise.

"Paul takes an analogy from human affairs of everyday life and illustrates his point so clearly that all can understand." [1]  If it is the general ethic of human nature to honor a promise made, why would it not be so with God when He made a promise to Abraham.  "As if he should say, the testaments of men and such other corruptible things are strictly executed, and that which the law commandeth is diligently observed and kept." [2]  So Paul moves from this analogy to state the point: “The promises were spoken to Abraham and to his seed . . ..” (Galatians 3:16, NIV).

"Now, the promises are made to Abraham, not in all his descendants in many seeds, but in one seed which is Christ." [2] "Paul knows that the singular (Hb. zera‘) can be used as a collective singular that has a plural sense (he interprets it in a plural sense in Rom. 4:18)." [3]  "Paul asserts that God’s promises are not restricted to the biological descendants of Abraham. The promise of blessing, Spirit, and faith refer to Christ, who is representative of all people—not just Jewish people. This narrow application of the promise to Christ allows for a broad application of the promise to all people, including Gentiles." [4]  This is an important hermeneutical principle that enables us to understand the Old Testament promises.  All the promises of God are fulfilled in the collective, singularity of Christ.

"Here the Jews might object, that God was not only content to give promises to Abraham, but also after four hundred and thirty years He made the law . . . The law, saith he, was given four hundred and thirty years after this promise was made: and it could not make the promise void and unprofitable: for the promise is the testament of God, confirmed by God Himself in Christ, so many years before the law. Now, that which God once hath promised and confirmed He calleth not back again, but it remaineth rati- fied and sure for ever." [5]

So Paul argues from the basis of time that the Law cannot supersede a promise already made.  He also argues from the basis of essence.  The Law is different than a promise. "And it cannot be otherwise. For this distinction is plain, that the law is a thing far differing from the promise. Even natural reason is compelled to confess that it is one thing to promise, and another thing to require: one thing to give, and another thing to take." [5]

Father, the Apostle has marshaled a major barrage of arguments to disable and disarm those that would demean the work of Christ and add merit to their salvation. None is as compelling as this volley in this passage.  Christ is the end of the Law.  He is the fulfillment of the Law.  The Law and the Prophets speak ultimately about Him.  All Your promises find their end in the singularity of Christ and become the benefit of that corporate Body of People that believe in Him.  Father, to confuse the nature and the essence of Law and Gospel is to make Christ of no effect.  I know that within my old nature I love to rest on Law and not on Jesus.  Kill that passion in me.  It is a Hell-bent desire. Grant me the grace to trust You today as I did when I first believed.  The beauty and the wonder of Your mercy is that all my brothers and sisters who have named Christ as their Savior and Lord are also included in this promise.  He that believes shall live.  Hallelujah.  The Law cannot, nor will it, dismantle the Promise.  Praise God!

__________________________

1.  KJV Bible Commentary. 1994 (E. E. Hindson & W. M. Kroll, Ed.) (2386). Nashville: Thomas Nelson.

2. Luther, M. (1997). Commentary on Galatians (Ga 3:15). Oak Harbor, WA: Logos Research Systems, Inc.

3. Crossway Bibles. (2008). The ESV Study Bible (2250). Wheaton, IL: Crossway Bibles. 

4. Barry, J. D., Heiser, M. S., Custis, M., Mangum, D., & Whitehead, M. M. (2012). Faithlife Study Bible (Ga 3:16). Bellingham, WA: Logos Bible Software.

5. Luther, M. (1997). Commentary on Galatians (Ga 3:17). Oak Harbor, WA: Logos Research Systems, Inc.

Pastor Jim Why Is Membership Important?

I recently received an important question from someone that attends my church.  "Why is membership important?"   Here's my answer:

There are several reasons why I believe membership is important:

1. The New Testament never speaks of a type of Christianity that does not include active participation and commitment to the Church.

2. We are to honor the civil laws of our nation as long as they do not contravene the Word of God.  Currently we have been instructed that it is unwise for any church to use staff at any level who have not formally agreed to the Statement of Faith and Constitution of the church.  (PS: I am facing the same issues as to people I marry.  The current Human Rights legislation is this way: If you have an open door it must be open for all).  If we allow unrestricted leadership of church ministries we would be facing an HR violation to exclude some and include others.  When you become a member you voluntarily become accountable to the church and formally assent to their doctrine and practices.  We would find ourselves on thin ice if we had non-members "primarily" leading and making decisions in the church. 

3. We are a Baptist Church.  We are convinced by Scripture that the local church is to be self-governed and autonomous.  That practically means that the membership is the final "human" court of authority.  Even elders are servant leaders who serve under the authority of Christ, His Word and the will of the congregation.  Logically, then, there must be a process whereby Christians take out formal membership for it is this membership that will select leaders, empower financial budgets and decisions, act as the final arbiter in a case of church discipline and affirm the vision of the church. 

4. Without the responsible and voluntary decision of a Christian to align themselves with the local church in a formal way, the question is always vague as to whom the pastor(s) are truly pastoring?  Does simply attending a church create a relationship between pastor and believer? 

5. God is a God of covenant.  All that He does in based on, and worked through His covenantal relationships.   Marriage is a picture of this.  For a Christian to withhold themselves from formally aligning with the local church in mutual support and care is akin to common-law marriage -- a relationship with no commitment.

6. There is an argument from logic, too.   If we do not care about membership; if we do not value it; and if it is non-consequential then why have membership at all?  The fact is that for the reasons noted above we do believe it is important to be a member.  So to take this one step further, if we, in practice, allow ministries to be lead by non-members then we have dishonored membership and are operating in contradiction to our principles. 

Now on a practical level we cannot force membership and if someone chooses not to be a member then we won't usurp their conscience.  With that in mind we attempt, as best as we can, to allow non-members to participate in the fullness of church life.  

The most common 'push-back' I get by well-meaning people is that this makes us "religious"; or we have succumbed to "human traditions".  I have a couple of short responses.  One, it is not religious to seek to obey the New Testament (Click HERE if you doubt that).  It is not "religious" to obey civil and church authorities (obviously with exceptions when it is immoral.)  Thirdly Jesus was very religious.  You may wish to read my blog on this topic by clicking HERE.

Back in 2008, I did a series in the Church entitled "God's Blueprint for the Church."  You can read the transcripts of that series on our Church Blog.   The first transcript had to do with Elders (You can read it by clicking HERE. There were 7 messages in the series.)

Here are 2 books that I'd highly recommend:


1. Stop Dating the Church by Joshua Harris; and


2. Nine Marks of a Healthy Church, by Mark Dever