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The Angel Gabriel proclaims the birth of Jesus

We will look at how the angel Gabriel promises the Birth of Jesus to Mary in Luke 1:26–38. Luke placed the story of the announcement of Jesus’ birth after that of John the Baptist’s birth.

Six months after Gabriel delivered God’s message to Zechariah (Luke 1:11–20), God sent the angel Gabriel with another promissory message – this time to a virgin named Mary. The announcement in Nazareth shows that Mary came from humble, agrarian roots. Galilee was not a respected region – hardly the expected locale for one sent from God (John 7:41).

The announcement about John was to a man, the one about Jesus was to a woman. Notice the gender diversity of how God chooses to use individuals.1

Gabriel had also appeared to the prophet Daniel more than five hundred years earlier (Daniel 8:15–17; 9:21). Each time Gabriel appeared, he brought important messages from God to people entirely devoted to God. This time was no exception. (Luke 1:26–27) When Gabriel appeared to Mary, he called her: favoured woman because she would be a recipient of God’s grace, being chosen to bear the child Jesus. (Luke 1:28–29) There is a parallel here I’d like you to see. Mary, like Daniel, was favoured by the Lord because of her deeply devoted life. Note also Gabriel’s words to Daniel: “Daniel…you are greatly loved” (see Daniel 9:22-23) 

Gabriel explained to Mary that this child would grow in her womb, be born as all human children are born, and be named Jesus. This son will be very great and will be called the Son of the Most High. The word “Son” was a designation of the Messiah, the long-awaited Savior (Genesis 49:10; 2 Samuel 7:9–16; Psalm 2:7; Isaiah 7:14; 9:1–7; 11:1–3).

The name Jesus, a Greek form of the Hebrew name Joshua, means “Yahweh saves.” Just as Joshua had led Israel into the Promised Land (see Joshua 1:1–2; Luke 1:30–33), so Jesus would lead his people into eternal life. The relevancy of the symbolism of Jesus’ name would soon be revealed to the people of his day. In Jesus’ name, people would heal from blindness and every sickness; demons would be banished; legalistic condemnation of sinners was challenged by Jesus; and finally, via the redemption achieved by his propitiatory death when condemned by his fellow Jews, judicially allowed by Pontius Pilate (Luke 23:23-25), he became our Saviour from sin and death. (1 John 4:10, 2:2; Ephesians 1:7; Hebrews 12:2; 1 Peter 1:18-19; Romans 5:10)

Centuries earlier, God had promised David that his kingdom would last forever (2 Samuel 7:16). This promise was fulfilled in the coming of Jesus, a direct descendant of David (Luke 1:27). Being born in the line of David, Jesus would be a king to reign over Israel forever – an eternal Kingdom that will never end. God had promised a perpetuation of the dynasty of David. David’s earthly family dynasty ended four centuries after his reign. Jesus Christ, a direct descendant of David, was the ultimate spiritual fulfilment of this promise (Acts 2:22–36). Christ who is the creator of all creatures and all things (Colossians 1:16) will now reign for eternity—now acknowledged in his spiritual Kingdom — vibrantly active in the hearts of His children in the New Jerusalem,2 the church of the New Covenant. (Matthew 26:28; Mark 14:24; Luke 22:20; 1 Corinthians 11:25).

The birth of Jesus to a virgin is a miracle that many people find difficult to believe. Jesus’ miracles, transfiguration, and resurrection were all actual, historical events that defy explanation. They were acts of God in a human world created by Him (John 1:3-4). A Christians’ faith, however, rests not on the virgin birth—indeed two of the four Gospels don’t even mention it. Faith rests on the death and resurrection of Jesus Christ, not on his virgin birth. However, the virgin birth reveals two important facts: In Jesus, God began a “new creation,” for, through Jesus’ life, death, and resurrection, sin’s power over humankind dies. In Jesus, people can come to God for a personal relationship and be freed from the power of sin. Moreover, Jesus was God’s Son before he was ever conceived in Mary’s womb. He did not become God’s Son at a later time, issuing from Mary.

His acceptation as God’s Son was not because of good behaviour or obedience. He was not a man promoted to that position. God’s Son was eminently born God’s Son. In the birth of Jesus, God himself became human and entered the world—for fallen human beings! Therein lies the miracle! People are not to explain it, prove it, or ignore it—they are to believe it and worship God who made it happen. (Luke 1:34 )

God favours her not because of her merit or because she has done anything. She is favoured because she is the chosen vessel for God’s demonstration of Grace, and He knew her receptiveness as His humble servant. God even gives a sign to Mary that these events are taking place within her family circle. The angel reveals that her old relative will miraculously bear a child too, and he reminds her that “nothing is impossible with God.” As with Gabriel’s message to Zechariah, this remark indicates that God can and will perform his word. His promise can be trusted.

Mary’s response reveals her character. “Let it be to me as you have said” (Luke 1: 38). This was no simple matter. She is being asked to bear a child as a virgin without being married. Knowing that by standing up for God and his power, she will probably become the object of much doubt and ridicule – this was a sign of her favoured womanhood – her absolute devotion to Yahweh! While Gabriel visits, Mary acknowledges her divine appointment as she confirms her servanthood. She will allow God to work through her as he wills. He can place her in whatever difficult circumstances he desires, for like Daniel of old, she knows by her loving relationship, that God is with her. 3

1 Bock, D. L. (1996). Luke (p. 56). Grand Rapids, MI: Zondervan Publishing House.

2 The New Jerusalem is the church – those who have a heavenly connection via the Holy Spirit of Christ indwelling them. The New Jerusalem is called “the bride, the Lamb’s wife.” (Revelation 21:9, 10) The Lamb is a metaphoric depiction of Jesus Christ – the “Lamb slaughtered to take away the sin of the world”. (John 1:29; Revelation 5:12) “The Lamb’s wife,” Christ’s bride, represents Christians who unite with Jesus via the Holy Spirit and who will ascend to heaven at the first resurrection of those justified by faith in Christ (1Thessalonians 4:16-17). The Bible symbolises the relationship between Jesus and these Christians to that of a husband and wife. (2 Corinthians 11:2; Ephesians 5:23-25) The foundation stones of the New Jerusalem inscribed with “the 12 names of the 12 apostles of the Lamb” (Revelation 21:14) are paralleled in Ephesians 2:18-20 as those who are “built upon the foundation of the apostles and prophets”.

3 Barton, B., Comfort, P., Osborne, G., Taylor, L. K., & Veerman, D. (2001). Life Application New Testament Commentary (pp. 243–244). Wheaton, IL: Tyndale.

Angels, Atonement of Christ, New Covenant, Uncategorized

The Angel Gabriel introduces the Good News

Let’s look how the angel Gabriel, promised the Birth of John the Baptist to Zechariah  (Luke 1:4–25)

Luke started at “the beginning” (Luke 1:3). But for Jesus’ life, the beginning was not his birth, but instead the announcement of the birth of John the Baptist—the person who would prepare the way for Jesus. Zechariah’s wife, Elizabeth, was also from the priestly line of Aaron. Elizabeth descended directly from Aaron, brother of Moses and Israel’s first high priest (Exodus 28:1).

Zechariah and Elizabeth both were righteous in God’s eyes. This does not mean that they were sinless, but that they loved God and obeyed him. Luke adds the detail that they were both quite old. (Luke 1:6–7) .1 This gives each of us, as it does myself, encouragement: God can reveal a ministry to begin at any juncture in our lives. As long as we draw breath, we can serve the Lord.

I am focusing on the angel Gabriel (Luke 1:19) who delivered the unique message of the Good News about Jesus to Zechariah who is now forever known in the Gospels as the father of John the Baptist. His theophany 2 was not a dream or a vision; the angel was a royal herald of God who had brought divine insights to another nobleman of God during the exile to Babylon – Daniel. The angel appeared in visible form and spoke audible words to the Zechariah, the priest as he had done to Daniel in bygone days. (Luke 1:11)

The angel appeared as Zechariah placed the incense on the altar. At this great moment, God begins to work in a fresh way to redeem humankind by revealing his sending of the forerunner – John the Baptist – to present the One who would take sin away from the world. How appropriate to pick a moment of worship and a time when people recognised their need for cleansing from sin! 3

“Your wife, Elizabeth, will bear you a son.” (Luke 1:12–13) The angel even told Zechariah what to name the baby: John means “the LORD is gracious.” Through the birth of this son, God was gracious to Zechariah and Elizabeth, and ultimately to all people, for this son would prepare people’s hearts for the Messiah.

Luke refers to the Holy Spirit – the third person of the Trinity – more than any other Gospel writer does; it was a primary focus for him (see Luke 1:35, 41).4  That John would be filled with the Holy Spirit, even before his birth, indicates a unique choice of this child. What this signalled was the restoration of the prophetic work of the Holy Spirit that had not been present in Israel for over four hundred years (since the days of the prophet Malachi). (Luke 1:14–15)

Gabriel told Zechariah that John would go before God with the Spirit and power of Elijah – a great prophet who was known for not mincing words and for standing up to evil rulers (Luke 1:16–17 1 Kings 17–19; 2 Kings 2:9, 15; see also Matthew 11:14; 17:10–13).

John’s mission would turn the hearts of the fathers to their children. This phrase comes directly from the prophecy of the Messiah’s forerunner found in Malachi 4:5–6. Though the meaning of the phrase is not immediately apparent, it may mean that John’s messages of repentance would unify broken family relationships – help fathers in their parental responsibilities, or change the lives of disobedient children so that their fathers would approve of them. (see Luke 15:20)

As the story goes, John’s ministerial call to repentance would change the disobedient minds to accept godly wisdom by bringing many of his contemporaries back to a former or a new relationship to God.

When Gabriel appeared to Zechariah, he stated: “I am Gabriel, I stand in the very presence of God.” Gabriel had come with a critical message—Gabriel himself described it as good news. The old priest ought not to have doubted anything the angel said as Zechariah would recall that Gabriel was the angel who had appeared long ago to Daniel, immediately responding to his prayer in Babylon. (Luke 1:19; Daniel 9:21)

Though Zechariah and Elizabeth had been childless for many years, God was waiting for the right time to encourage them and take away their disgrace. Elizabeth realised that in this impossible pregnancy, God had performed a miracle. She praised God for taking away her shame of having no children (Luke 1:7, 25).

One of the keys to the narrative, as I noted above, is to recognise that a story’s characters represent certain types of people. In Zechariah and Elizabeth, we see not just historical figures but representative personalities, and we can identify with their attitudes. We can sympathise with Elizabeth’s plight of childlessness. But she also is an example of how she responds. Despite her disappointment, she faithfully serves God. Even when her situation reversed, she does not forget God but rejoices in what he has done to renew her.

From righteous Zechariah, we also learn something about walking with God. This Gospel is full of such exemplary characters.

Life Application Both Zechariah and Elizabeth are at the heart of the bridge between the past and the present. Our pain may not be the absence of a child, but many things can bring disappointment in life. Zechariah nor Elizabeth succumbed to bitterness, even though Elizabeth felt “disgrace.”

Maybe that is one reason God called them upright and blameless. But good people need to learn to rely even more on God. Sometimes the answer to their disappointment is not clear. Whether it be a severe illness, the loss of a child to premature death, a financial collapse, dealing with a child who falls away from Christ, or into calamity or a grave sin, or an unfortunate accident, the hard times are not always self-explanatory.

God never guarantees that life will be a bed of roses as the cliche goes, never comes without pain and disappointment sometime in our lives. The issue is how we handle it. Bitterness yields the fruit of anger and frustration, sapping our immediate joy from life. Conversely, by adhering to our faith, trust and dependence will cause us to find fulfilment in ways we would not even have considered otherwise.

God’s plan is a basic echo throughout the entire Gospel. Are we prepared for God and do we respond to his love through the ones he uses to lead us to him? As John pointed the way, we need to respect those who have led us in our journey – for me, it was my mother Ruth who read the old Bible stories to me as a young boy; Miss Phillips who came into Lord Elgin school and taught the good news on her felt board; the principal, Miss Couch, who had the entire school annually sing carols together in the hall; and Gordon Pfeifer, the evangelist who preached Christ crucified, and other exceptional elders such as Len Leatherdale, Pastor Mark Johnson, and more.

I’ve learned that we must sense God’s leading and act right then and there recognising our need for Him and respond to Jesus, the One who offers forgiveness to us! I have asked myself more than once: have I humbly walked before the Lord – taking the path he called me to, or have I too often opted to go my own way? If you draw breath, it is not too late to give your life to Jesus Christ as Lord of heaven and the earth, and your soul. Turn to Him, and He will turn to you.

Filled with the Spirit from birth, John testified to Jesus by kicking in his mother’s womb (Luke 1:44 when His mother Mary spoke to her cousin Elizabeth. A powerful testimony often accompanies the presence of the Holy Spirit in Luke. Those who are directed by God in the Spirit do not render testimony to God in the privacy of their own home, as the many Spirit-filled characters in the book of Acts also show. If we have the Spirit, God will be manifest in both our words and deeds.

Yet different ways for doing this exist (see Luke 7:24–35). John’s greatness is not found in his choice of lifestyle, but in the fact that in understanding his calling, he pursues it wholeheartedly and carries out God’s will faithfully.

God does not lead all people to minister in the same way. That diversity allows different types of Spirit-led ministry to impact different kinds of people. We should not make everyone minister, in the same way, similarly advocate our particular doctrines, nor with the same style. The test of ministry is not its external appearances; instead, it is found in much less obvious ways. As a servant of God, John became a preacher who encouraged others to live before God in a way that honoured the Creator. Not everyone responded to John, so we can ascertain that numbers needn’t measure ministerial or elder success. John’s mission was to be a source of stimulating others to find God – something we all can emulate.

The turning of the fathers and sons to each other and God (Luke 1: 17) shows how vital reconciliation within the family is. Colossians 3:21 states clearly how the father’s approach to his child can help form or deform a child’s self-image. Yet what is needed is not merely a reconciled relationship between father and child, but a spiritual connection among the family kindred secured by a robustly strong divine bond mutually uniting them to Christ.

In this way, all family members turn to serve the Lord, so that “the disobedient [are turned] to the wisdom of the righteous” (Luke 1: 17). God’s desire to unite us in a relationship to Himself has resounded over the ages since Moses taught Israel how to restore weakening divine relationship. (see Deuteronomy 4:30; Jeremiah 24:7; Isaiah 10:21; 31:6, 55:7; Zechariah 1:3; Malachi 3:7; James 4:8; Acts 16:31 NLT).

One need only needs to read all the wise words of the father to his son in Proverbs to sense how crucial a three-way relationship between parent, child, and God is. 5

1 Barton, B., Comfort, P., Osborne, G., Taylor, L. K., & Veerman, D. (2001). Life Application New Testament Commentary (p. 241). Wheaton, IL: Tyndale.

2 Meaning of Theophany: Manifestation of God that is tangible to the human senses. In its most restrictive sense, it is a visible appearance of God in the Old Testament period often, but not always, in human form. Some would also include in this term Christophanies (pre-incarnate appearances of Christ; and post-ascension visions of Christ, such as the bright light experienced by Paul on the Road to Damascus, and my own experience) and angelophanies (appearances of angels).

3 Bock, D. L. (1996). Luke (pp. 48–49). Grand Rapids, MI: Zondervan Publishing House.

4 Barton, B., Comfort, P., Osborne, G., Taylor, L. K., & Veerman, D. (2001). Life Application New Testament Commentary (p. 241). Wheaton, IL: Tyndale.

5 Bock, D. L. (1996). Luke (pp. 48–49). Grand Rapids, MI: Zondervan Publishing House.

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Is belief enough to get you through life?

“Teach me good judgement and knowledge for I believe in your commandments” Psalm 119:66 ESV 

It is one thing to believe – even the devils believe! (James 2:19) Indeed it is far more unusual to adhere obediently to Scripture than just to think belief is sufficient evidence of faith. 

It is yet another to deeply discern and determine good judgement among diverse situations and subjects both theologically and in practical parameters of personal relationship. 

Further, it is yet a leadership blessing to possess organizational knowledge and intuit the right business and personal paths in any or all realms. Daniel and Joseph were such men of clear judgement and fast decision-making capacity precisely because they were led by the Spirit while facing crises. 

Such guidance by the Lord’s Spirit was due to the entire submission of mind, body, and soul to be open and expectantly listen for leadership council from Yahweh’s Spirit. Thus they magnified and glorified Yahweh among the ungodly. 

God prepares true leaders long ahead of the circumstances to achieve good results for his elect in a fallen self-centred world. 

How do you want to live? Anyone can observe the lives of the heroes of faith. Their prophetic written words historically prove that they were true prophets of old from whom we can learn. The Bible has ample evidence for Christians to praise and glorify the Lord when reading the book of Daniel or the story of Joseph in the book of Genesis.

And let us not forget the greatest source of biblical guidance: the gospels of Matthew, Mark, Luke and John for they demonstrate faithful obedience to God’s love for others in the life of the Lord Jesus Christ relating to men and women like you and me.

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Can we just stop being divisive?

“I came to break down the division walls” (Ephesians 2:14)

When discussing controversial issues, we may lose sight of the cooperative aspects of arguing. Metaphorically we think arguing or debating a point is not friendly, but rather “a battle” to selfishly win. That means win-lose, someone has to lose, be slanderously demonised, shouted down, spiritually murdered or given the proverbial boot. The singular winner with their group followers must gloat in superiority and wear the laurel wreath. 

Where is the victory when more division bells toll and people rally ideologically in a medieval-like furore? When frenzied crowds get ready to trample and kill? When we adulate the win-lose mindset many remain deaf and blind to all things new!

As God’s chosen people, holy and dearly loved, clothe yourselves with compassion, kindness, humility, gentleness and patience. Bear with each other and forgive whatever grievances you may have against one another. Forgive as the Lord forgave you. And over all these virtues put on love, which binds them all together in perfect unity. (Colossians 3:12-14)

Alternatively, view debate as win-win. Look to incorporate a viewpoint that you might have missed, or traditionally overlooked. View someone who is arguing debatingly with you as giving you attentive time, a valuable commodity, in an effort at mutual understanding. But when we are preoccupied with the battle aspects, we often lose sight of the potentially rewarding cooperative unifying elements. In our self-driven competitive culture, notably our political standoffs and often our religious traditions are sadly preoccupied with oppositional viewpoints: whose right? Who won the contest?  

Do nothing from selfish ambition or conceit, but in humility count others more significant than yourselves. (Philippians 2:3)

Jesus himself, said “I came to break down the division walls”, and further the Spirit will lead you into all truth. If we forgive and give up our grudges, listen, viewing others with love, we might learn something we otherwise would never hear nor see.

Angels

Angels in the Bible

Angels in the Bible

Here we have a complete list of the angels noted in the scriptures. 1

Appears to

Name of Angel(s)

Reference

Hagar

Angel of Yahweh

Gen 16:1–16

Lot (and family)

The (two) angels

Gen 19:1–22

Abraham

Yahweh; “three men”

Gen 18:1–33

Abraham

Angel of Yahweh

Gen 22:1–22

Jacob (dream)

Angels of God

Gen 28:11–12

Jacob

Angel of God; “a man”

Gen 31:11–13; 32:22–32

Moses

Angel of Yahweh

Exod 3:2

All Israel

Angel of God

Exod 14:19

Balaam and Donkey

Angel of Yahweh

Num 22:22–35

Joshua

Commander of the army of Yahweh

Josh 5:13–15

All Israel

Angel of Yahweh

Judg 2:1–4

Gideon

Angel of Yahweh

Judg 6:11–23

Manoah and Wife

Angel of Yahweh

Judg 13:1–25

David

Angel of Yahweh

2 Sam 24:15–17; 1 Chr 21:16–18

Elijah

Angel of Yahweh

1 Kgs 19:1–8

Daniel

“God sent His angel”

Dan 6:22

Daniel

Gabriel

Dan 8:15–17; 9:21

Zechariah (vision)

two angels

Zech 2:1–5

Zechariah

Gabriel

Luke 1:5–25, 57–64

Mary

Gabriel

Luke 1:26–38

Joseph (dream)

An angel of the Lord

Matt 2:13

Shepherds

An angel of the Lord; “a multitude of the heavenly army”

Luke 2:8–15

Women at Jesus’ Tomb

An angel of the Lord; “a young man”; “two men in gleaming clothes”

Matt 28:5–7; Mark 16:5–7; Luke 24:4–7

Mary Magdalene

Two angels in white

John 20:11–13

Jesus’ followers

Two men dressed in white

Acts 1:10–11

The Apostles

An angel of the Lord

Acts 5:17–21

Philip

An angel of the Lord

Acts 8:26–39

Cornelius (vision)

An angel of God

Acts 10:1–8

Peter

An angel of the Lord

Acts 12:1–19

Paul

An angel of God

Acts 27:21–25

N/A

Michael the Archangel

Jude 9

John (vision)

Angels of the seven churches

Rev 1:20

John (vision)

A powerful angel

Rev 5:2

John (vision)

Many angels around the throne

Rev 5:11; 7:11

John (vision)

Four angels at the four corners of the earth

Rev 7:1

John (vision)

An angel ascending from the east

Rev 7:2

John (vision)

Seven angels with seven trumpets

Rev 8:2; 8:6–9:14; 11:15

John (vision)

An angel with a golden censer

Rev 8:3

John (vision)

Four angels who kill a third of humanity

Rev 9:14–15

John (vision)

An angel holding a little scroll

Rev 10:1–11

John (vision)

Michael and his angels

Rev 12:7

John (vision)

Three angels with three messages

Rev 14:6–12

John (vision)

An angel that comes out of the temple

Rev 14:15

John (vision)

An angel that comes out of the temple with a sickle

Rev 14:17–20

John (vision)

Seven angels with seven plauges (one of whom speaks to John)

Rev 15:1; 16:1–21; 17:1; 21:9, 15; 22:6–11

John (vision)

An angel announcing the fall of Babylon

Rev 18:1–2

John (vision)

An angel who throws a boulder the size of a millstone into the sea

Rev 18:21

John (vision)

An angel standing in the sun

Rev 19:17

John (vision)

An angel holding a key and a chain

Rev 20:1

John (vision)

Twelve angels at the gates of the new Jerusalem

Rev 21:12

 

1 Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., … Bomar, D. (2012, 2016). Faithlife Study Bible. Bellingham, WA: Lexham Press.

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The Personal Identity of the Holy Spirit

Although spirituality is an attribute of God, for “God is spirit,” it is misleading to assume that the Holy Spirit can be reduced to a characteristic of God alongside other divine attributes like eternity and omniscience. That would be to deny to the Spirit that personhood which scripture attests. Rather the Spirit is a distinct divine person who possesses these characteristics and qualities ascribed as divine attributes. The Holy Spirit is not merely a quality or attribute or emanation of God, but rather a distinct person within the Godhead. 

The Spirit acts personally engaged in Gospel Ministry. Not impersonal but personal pronouns are regularly used to refer to the Spirit—Jesus told his disciples, “I will send him to you” (John 16:7). This personalization was taken for granted when the council at Jerusalem declared, “It seemed good to the Holy Spirit and to us” (Acts 15:28) that a particular action was to be taken, as if to say that Peter and James and John and others were there, and the Holy Spirit was also there in the conversation, personally sharing with them, dwelling with them as an incomparable partner in their effort. 1

The characteristic properties of a person are those that are continually attributed to that person. The properties regularly attributed by scripture to the Holy Spirit are teaching, comforting, guiding, giving, calling, and sending into services of ministry.

“Thus it is said that [the Holy Spirit] teaches, comforts and guides us in all truth, that he distributes gifts as he will; that he calls and sends apostles” 2 

God the Spirit is actively leading as persons lead. The apostolic testimony applied intensely personal analogies: guiding (Rom. 8:14), convicting (John 16:8), interceding (Rom. 8:26), calling (Acts 13:2), commissioning (Acts 20:28).

Like a person, the Spirit can be resisted (Acts 7:51), avoided, or responsively answered (Acts 10:19–21). Only a person can be vexed (Isa. 63:10) or grieve (Eph. 4:30). Only one with intelligence and the capacity for communication can speak from heart to heart. These are qualities of personhood. Only a person can teach, talk, reveal his will to other persons, or feel anger (Isa. 63:10). As persons speak and communicate, so does the Holy Spirit speak in scripture to the faithful (Mark 13:11; Acts 8:29; 21:11; 1 Tim. 4:1; Rev. 2:7) to disclose his will and listen responsively to creatures.

Only a person can be lied to—no one can lie to a stone or vegetable. Ananias was condemned not for lying to Peter but for lying to the Holy Spirit. Those who lie to the Holy Spirit, lie to God (Acts 5:3–90)

The Spirit is found actively directing the mission of the apostles. The Spirit set aside Paul and Barnabas for their specific work (Acts 13:2); selecting overseers for the flock (Acts 20:28); bearing witness (Acts 5:32; Rom. 8:16), distributing gifts freely as he chooses (1 Cor. 12:11); leading into all truth as Jesus noted to his followers (John 16:13).

These functions imply intelligence, will, feeling, purpose—all characteristic of personhood, which God possesses in incomparable measure. The Spirit searches our hearts (1 Cor. 2:10–11), teaching human persons individually and within the church community (Rom. 8:12–27). 

If “the Israelites could not look steadily at the face of Moses because of its glory, fading though it was, will not the ministry of the Spirit be even more glorious?” (2 Cor. 3:7, 8). If he speaks, forbids, appoints, witnesses, is lied to, and resisted, the Spirit must be personal and free, for only a person can do these things. So the Spirit is not merely a metaphor of Jesus himself, but as much a living person (prosōpon, personal face) as Jesus himself. The Spirit in scripture is God himself. The Christian community confesses its belief not merely about but in God the Spirit. “Belief in” is directed to a person; “belief about” is directed to things. 3

The Interpersonal Mystery God works person to person, within human wills and consciousness, in the heart, through language. God the Spirit relates interpersonally to apostles on an intimate basis, while maintaining His own distinctive pre-temporal relation to God the Father and God the Son in the eternal mystery of the communion of the triune God.

God must be a speaking person via the Holy Spirit. If it is through our own personal spirit that we breathe out words, God the Spirit is experienced as a person is experienced, endowed with free volition, energy, communicative language proceeding from the Father and residing now in  the Word/the Bible (Luke 1:70; John 16:15; 2 Timothy 3:16; 2 Peter 1:11, 21; Acts 1:16)

The Spirit is God’s own quiet coming to execute the Father’s plan, to attest to the Son’s saving work, to enlighten, counsel, strengthen, and enable life until the Son’s return.

The Depersonalization of the Spirit. Although the work of the Spirit may be spoken of in the neuter tense, God the Spirit is not properly addressed as “it” or “object” or “impersonal being” or “force” by any expression that suggests that God the Spirit has no proper name as a person. “Holy Spirit” is that proper name, which by analogy to human proper names is best spoken of either as he or she. To persistently think of God the Spirit as “it” (not as Thou) is to apply a mistaken analogy.

The depersonalization of God the Spirit has occurred in the period of philosophical idealism. Hegel reduced the Spirit to a logistic of history. Tillich reduced the Spirit to an existential category of being itself. Process theology reduced the Spirit to creative energy. Theosophy and its philosophical twin, the Law of Attraction reduced the Holy Spirit to a destiny-achieving force. Each reduction is tempted by an unconstrained application of a mistaken impersonal analogy to the person of the Spirit.

God the Spirit soon becomes reduced to a symbolic generalized dimension of our own view. As Karl Barth noted: Nor does it stand as an improvement to replace the term person with an alternative expression like “mode of being”. 4  

1 Calvin, Comm. XIX, pp. 77–80; cf. Luther, Answer to Emser, LW 39, pp. 175–78, 197–99.

2 Ursinus, Comm. Heid. Catech., p. 272.

3 Oden, T. C. (1992). Life in the Spirit: systematic theology, vol. III (pp. 19–21). San Francisco, CA: HarperSanFrancisco.

4 Barth, Dogmatics I/1, p. 407

Eternal Life

Death has passed unto all men: Learn how to be ready.

“For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.” (Romans 6:23 NIV)

No matter what our age we have this in common with all men: We all are one day closer to death and the grave. We are closer to eternal life, or eternal damnation. Some emphasize a hell, others view the final lake of fire that the unrepentant who do not accept Jesus will face as their final judgment.

  • Death Through Adam, Life Through Christ “Therefore, just as sin entered the world through one man, and death through sin, and in this way death came to all people, because all sinned”. (Romans 5:12 NIV) The good news of the gospel is that death does not have to be the end of the road.
    Though we die physically we have an eternal dimension to our spirit that God gave us at birth. Indeed, “the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.” (Romans 6:23 NIV) You can make an exchange from a hopeless death and the final fires of judgment by making a simple exchange, if for nothing else for personal gain. God will start with you right now, wherever you are if you can accept what Jesus is offering you. The text reads, not death when you believe “but the gift of God” which is “eternal life in Christ Jesus our Lord.”
  • Make the Exchange You can make an exchange from a hopeless death and the final fires of judgment by making a simple exchange, if for nothing else for personal gain.

Death is a result of sin Speaking to Adam, the first man, God said:

“Because you listened to your wife and ate from the tree that I commanded you not to eat from…The very ground is cursed because of you; getting food from the ground will be as painful as having babies is for your wife; you’ll be working in pain all your life long. The ground will sprout thorns and weeds, you’ll get your food the hard way, planting and tilling and harvesting, sweating in the fields from dawn to dusk, until you return to that ground yourself, dead and buried; you started out as dirt, you’ll end up dirt.” (Genesis 3:17-19 MSG)

  • The ancient prophet Job noted that life is fleeting. “My days are swifter than a weaver’s shuttle, and they come to an end without hope. Remember, O God, that my life is but a breath; my eyes will never see happiness again. (Job 7:6-7 NIV)
  • Every person will face death. “We’ll see death soon enough. Everyone does. And there’s no back door out of hell”. (Psalm 89:48 MSG)
  • The death of Christians is precious in the sight of God. “Precious in the sight of the LORD Is the death of His godly ones”. (Psalm 116:16 NASB)
  • Christians enter perfect peace with God at death. “Those who walk uprightly enter into peace; they find rest as they lie in death. (Isaiah 57:1-2 NIV)
  • Christians are welcomed into the presence of the Lord Jesus when they die. “And while they were stoning Stephen, he prayed, Lord Jesus, receive and accept and welcome my spirit!” (Acts 7:59 AMP)
  • God provides eternal life. “God’s gift is real life, eternal life, delivered by Jesus, our Master”. (Romans 6:23 MSG)
  • When you believe in Jesus Christ, you never really die. “Jesus told her, “I am the resurrection and the life. Anyone who believes in me will live, even after dying”. (John 11:25 NLT)
  • Jesus will raise everyone who has died. “But Christ has indeed been raised from the dead, the firstfruits of those who have fallen asleep. For since death came through a man, the resurrection of the dead comes also through a man. For as in Adam all die, so in Christ all will be made alive. But each in his own turn: Christ, the firstfruits; then, when he comes, those who belong to him”. (1 Corinthians 15:20-23 NIV)

Make the intelligent choice: Using the stock market as an analogy

For men approaching or in retirement, it is important that our investments do well. It often comes down to good choices when you weigh your investment options. Compare this to believing or not believing the Bible when it states that Jesus Christ is Lord of your life and all created life. Death and judgement without Christ could be viewed as a market crash! Conversely, life in Christ can be viewed as your life prospering, getting better and succeeding abundantly. Again look at the hope here: “in Christ all will be made alive”! That’s not a bad personal investment – better than buying into a good stock versus being a sucker to buying a lousy stock.

  • Why death is like a deadbeat investment. Again look at the hope here: “in Christ all will be made alive!” That’s not a bad deal. Like selling off lousy stock to buy good stock. Bad stock sucks the life out of your portfolio. Good stocks eventually pay off long term. Don’t get hoodwinked by the crowd of cowards who prefer popularity over repentance, and staying obstinate in disbelief. Simply sell the lousy stock, and repent. I prefer the end-game, in the profitable margins of the market of life. Just don’t buy the crappy stock offerings that other unbelievers might serve up.
  • Simply repent. Why would anyone remain in the sin of disbelief instead of repenting and accepting Jesus as your loving Saviour? Accept the profitable margins of eternal Life. Just don’t buy the crappy mental-stock offerings that other unbelievers might tell you will win and make you spiritually prosper. Dump that deadbeat investment. Like a smart investor weigh your options.
  • Living in heaven is better than living on earth. “It’s what we trust in, but don’t yet see, that keeps us going.” (2 Corinthians 5:7 MSG) Death is not the end of a person’s life, it is a transformation to renewal in Christ. We may not understand how this will be physically achieved. It is easier if you see the creator as in control of all atomic physics in time within a limitless spatial universe. All true mathematical formulas and scientific theory are under His control.

The offer is for your taking simply by believing. As the creator, Jesus is given full control over his universe, and over death. This is very important to understand before you die, in order that you also may have eternal life:

“For as the Father raises the dead and gives them life, so also the Son gives life to whom he will. The Father judges no one, but has given all judgment to the Son, that all may honor the Son, just as they honor the Father. Whoever does not honor the Son does not honor the Father who sent him. Truly, truly, I say to you, whoever hears my word and believes him who sent me has eternal life. He does not come into judgment, but has passed from death to life. ‘Truly, truly, I say to you, an hour is coming, and is now here, when the dead will hear the voice of the Son of God, and those who hear will live'”. (John 5:21-25 ESV)

We all must prepare our spiritual life for death. My own dear mother held to the hope that Jesus, as He promised, had a place prepared for her. (see John ch. 14) Our hope in Jesus caring for our soul after death: “Brothers, we do not want you to be ignorant about those who fall asleep, or to grieve like the rest of men, who have no hope. We believe that Jesus died and rose again and so we believe that God will bring with Jesus those who have fallen asleep in him.” (1 Thessalonians 4:13-14 NIV)

“And just as it is destined that each person dies only once and after that comes judgment, so also Christ died only once as a sacrifice to take away the sins of many people. He will come again but not to deal with our sins again. This time he will bring salvation to all those who are eagerly waiting for him.” (Hebrews 9:27-28 NLT)

  • All our boasting will end. We don’t know how long we’ll live so let’s not boast about tomorrow: “Now listen, you who say, ‘Today or tomorrow we will go to this or that city, spend a year there, carry on business and make money.’ Why, you do not even know what will happen tomorrow. What is your life? You are a mist that appears for a little while and then vanishes.” (James 4:13-14 NIV)
  • God will destroy death. “He will wipe all tears from their eyes, and there will be no more death, suffering, crying, or pain. These things of the past are gone forever.” (Revelation 21:4 CEV)

If you have any comments or would like me to visit with you or pray with you, please write Glen Jackman.

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Humility: a Christian’s Primary Representative Virtue

The seat of humility is not to be found in our face, talk, or dress, but in the heart. – Wilhelmus Brakel

I have with great interest read Ralph Waldo Emerson’s essays on our potential to be representative men or women as depicted in great and good souls of the past. His profound quotes stir my mind to live on a higher plane: “A great man is always willing to be little.” 1

The realm of humility in action is manifested in our relation with our neighbour. Humility is the disposition of the heart of the believer toward his neighbour. By having a correct judgment concerning ourselves we neither elevate ourselves above our neighbours’ condition, nor desire or convolute to be elevated by others.

Love for our neighbour is the fountain of all those virtues we are to exercise toward him, but it is humility that adorns these virtues. However excellent the performance of virtue may be, if there is pride in the person who performs this duty, such performance will reek and be entirely without lustre. Therefore, a believer who in the way of holiness wishes to live to the glory of God and render the church honourable must strive to be humble. 2

True humility can only to be found in a Christian believer. Any humility otherwise will prove to be a prideful legalistic charade or the opposite, despondency. An unconverted person is not united to Christ from whom, all virtues issue. It is the Lord who teaches humility and is the example: “Learn of Me; for I am meek and lowly in heart” (Matthew 11:29). A believer has the principle of life in Christ, to learn and live out a victorious representation of the Lord’s virtues empowered by His Holy Spirit. (James 1:9 NLT). In fellowship with the Lord Jesus, you’ll know Him and behold Him, and in faith be united with Him. Thereby you will learn this from Him and your representative humility will be led by the same Spirit as His. The heart being led by the Spirit is the seat of humility. (Philippians 2:5-11; Romans 8:14 NLT)

The seat of humility is not to be found in our face, talk, or dress, but in the heart. It is also not solely and essentially to be found in the intellect, even though the intellect is functional in the exercise of humility in knowing the nature and beauty of this virtue and presenting it to the will as such. Instead, the essential function of humility is in the will which embraces, loves, and delights itself in this virtue. We are to be like Jesus, that is, “lowly in heart” (Matthew 11:29). 3

I am thankful for the mind of Wilhelmus Brakel, from whom I developed the idea of a Christian being a representative disciple of Christ in manifesting the virtue of humility, with reference to his neighbour, and to the Lord as a servant.

1 Ralph Waldo Emerson

2 Wilhelmus Brakel, The Christian’s Reasonable Service, Joel Beeke, Reformation Heritage Books, Grand Rapids

3 ibid

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Humility: As Taught by Jesus

“Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls.” (Matthew 11:29 ESV); and “Whoever wants to be a leader among you must be your servant, and whoever wants to be first among you must become your slave. For even the Son of Man came not to be served but to serve others and to give his life as a ransom for many.’ (Matthew 20:26-28 NLT).

Scripture reveals that Jesus Christ, while on earth, lived a life of humility. He laid open His heart to his disciples in verbal teaching and to us now by scriptural reference.  His lessons on humility which he repeatedly taught, inferred that Christians are to be just as humble as He was. Let’s look at Christ’s teaching on humility to get a gist of the seriousness of this virtue so often overlooked by Christ’s followers. To understand Christ as Creator will help you perceive why he laboured so intensely to teach behavioural values to men and women. (Colossians 1:15-20; John 1:1-3; Hebrews 1:1-4). Since we are created by God, we are highly potentiated created, humans.

Here are several lessons:

Christ’s view of the poor and meek. In the Beatitudes with which the Sermon on the Mount opens, He speaks “Blessed are the poor in spirit, for theirs is the kingdom of heaven” and “Blessed are the meek, for they shall inherit the earth” (Matthew 5:3, 5) To the poor, who have nothing in themselves — to them, the kingdom comes. To the meek, who seek nothing in and of themselves — the earth will be theirs. The blessings of heaven and earth are for the humble. Here in our earthly life, humility is the secret of spiritual grace.

Jesus asks Christians to take humility seriously. “Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls.” (Matthew 11:29 ESV) He tells us that the spirit of humility is an attribute which we can learn and receive from Him. Humility and humbleness of mind and manner of life are what He explains. We learn via His Spirit’s leading when born again. Our minds must be humble and calm — in these states of mindfulness, we will find perfect rest of soul. Humility is to be evidence of our deliverance from the world’s distractive ploys to trick us to put ourselves first. When freely led by His Spirit, we properly enjoy our salvation in discipleship — doing His will as He leads day by day.

Modesty begets Greatness. A few of the disciples were desiring to be the greatest in the kingdom and agreed to ask the Master, “Who is the greatest in the kingdom of heaven?” (Luke 9:46). The Lord set a child in their midst, and said, “Whoever humbles himself like this child is the greatest in the kingdom of heaven.” (Matthew 18:3-4) Further, “…the one who is least among all of you, this is the one who is great.” (Luke 9:48) True heavenly-mindedness, the chief of the graces, is humility.

Self-righteous self-elevation is disdained by God. The apostles John and James expressed this when they asked Jesus to sit on His right and left hand when he goes back to heaven, the highest place in the kingdom. (Mark 10:35-45) Jesus referred such query to the Father’s authority. Their mission was a redemptive mission that would culminate in the Lord’s supreme humiliation  — death on the cross.  These men must be prepared to go on and build on Christ’s teaching of the importance of loving others. This is the essential message of the new covenant that Jesus taught in His Gospel

Loving others begets Serving others: “…whoever wishes to be first among you shall be the servant of all. For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many.” (Mark 10:44-45) Humility, as seen in the life of Christ, as the one who came down from heaven to serve, will be the primary standard of glory in heaven. The lowliest mindset is the nearest to God. Primacy in the church is promised only for the humblest. Conversely, a pompous attitude among a church leader stinks of power-tripping. The silent movie of the 20s reveals Joan of Arc being asked theologically devious questions by politically motivated priests determined to judge her as a heretic, which culminated in her being burned at the stake.

Who Is the Greatest? Even during the last supper, the disciples still disputed who should be the greatest. Jesus said, “let the greatest among you become as the youngest and the leader as one who serves.” (Luke 22:26) The unpretentious life which He presented to us as our example, the power and gentle spirit in which He bore insult to bring our salvation, is the only demonstrative humility that can influence today’s’ Christians to be servants to others.

Speaking of the Pharisees and their love of the supremacy. Christ said once again: “The greatest among you shall be your servant. Whoever exalts himself will be humbled, and whoever humbles himself will be exalted.” (Matthew 23:11-12). Humility is the only path to honour in God’s kingdom.

God will humble the proud. On an occasion, in the house of a Pharisee, He taught the parable of the guest who would be invited to come up higher (Luke 14:1–11), and ended with: “…everyone who exalts himself will be humbled, and he who humbles himself will be exalted.” The demand is apparent: there is no other way. Self-abasement alone will be exalted. At first, this may appear difficult because our pride will prefer domination to some degree.

Don’t be too proud of your biblical knowledge. After the parable of the Pharisee and the Tax Collector, Christ spoke against self-exaltation again: “…everyone who exalts himself will be humbled, but the one who humbles himself will be exalted.” (Luke 18:10-14). In the temple, in the presence and worship of God, everything — even knowledge of doctrine is worthless unless pervaded by a deep, true humility towards God and men. The Pharisees were educated in the scriptures above the average Jew in the days of Christ. Never should we feel more exalted due to our theological knowledge.

Be supportive and help others when the opportunity arises. Jesus said, “If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another’s feet.” (John 13:14). The symbolic message of foot-washing is to defer to help others, not look to be exalted nor pampered by others. Christ’s absolute authority and example, every thought, either of obedience or conformity, make it quite evident: humility is the primary essential element of discipleship.

Men sometimes speak as if humility and meekness would rob us of what is noble and bold and manlike. You can see this attitude in movie episodes of “The Game of Thrones”. There is a Machiavellian spirit of tribal one-upmanship; a devilish desire to usurp and control others at all costs.

Is it your heart’s desire to understand humility? If we realize that self-will is a problem that we all must deal with. Our lizard brain 1 is a destructive mindset harmful to mankind. Ask the Holy Spirit to lead us to envision a better understanding of humility. Church fellowship, our peace and joyful appreciation of our kindred unity in Christ, is possible when mindful of this significant primary teaching.

Humility reveals character growth in grace. Presenting the character trait of humility represents evident progress — of a maturing, abiding relationship with Jesus — sanctification in our Christian growth. Based on this study of the teaching of Jesus, no place in the church will be too low, no service beneath our stature. Let us happily prove the like-minded fellowship with Him who spoke, ‘I am among you as a servant.’

Jesus, the meek and lowly One, calls us to learn of Him the path to God. Let us study humility until our heart agrees: My one need is humility. And let us believe that what Christ shows, He gives by His Spirit; what He is, He imparts. As the meek and lowly One, He will come in and dwell in the open-minded, humble heart. 2

1 The lizard brain term is a metaphor for the self-willed, lustful human mindset that prefers political manipulation, violence, domination, retribution, and sexual perversion.

2 Glen Jackman’s summary edit of Andrew Murray’s thinking. This is from Humility: The Beauty of Holiness (pp. 11–16). New York; London; Glasgow: Fleming H. Revell. (1800) In the public domain.

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Humility: A proper attitude to Systematic Theology

Peter tells us, “Clothe yourselves, all of you, with humility toward one another, for “God opposes the proud, but gives grace to the humble” ’ (1 Peter 5:5).

Those who study systematic theology will learn many things about the teachings of Scripture that are perhaps not known or not known well by other Christians in their churches or by relatives who are older in the Lord than they are. They may also find that they understand things about Scripture that some of their church officers do not understand, and that even their pastor has perhaps forgotten or never learned well.

In all of these situations, it would be very easy to adopt an attitude of pride or superiority toward others who have not made such a study. But how ugly it would be if anyone were to use this knowledge of God’s Word simply to win arguments or to put down a fellow Christian in conversation, or to make another believer feel insignificant in the Lord’s work. 1

James’ counsel is good for us at this point: “Let every man be quick to hear, slow to speak, slow to anger, for the anger of man does not work the righteousness of God” (James 1:19–20). He tells us that one’s understanding of Scripture is to be imparted in humility and love:

Who is wise and understanding among you? By his good life let him show his works in the meekness of wisdom … But the wisdom from above is first pure, then peaceable, gentle, open to reason, full of mercy and good fruits, without uncertainty or insincerity. And the harvest of righteousness is sown in peace by those who make peace. (James 3:13, 17–18)

Systematic theology rightly studied will not lead to the knowledge that “puffs up” (1 Cor. 8:1) but to humility and love for others.

1 Grudem, W. A. (2004). Systematic theology: an introduction to biblical doctrine (p. 33). Leicester, England; Grand Rapids, MI: Inter-Varsity Press; Zondervan Pub. House.