Monday, August 5, 2013

God Is Holy (God is separate, or cut off, from everything that is sinful and evil—He cannot tolerate sin)



Isaiah 6:3-5  And one cried unto another, and said, Holy, holy, holy, is the LORD of hosts: the whole earth is full of his glory.  (4)  And the posts of the door moved at the voice of him that cried, and the house was filled with smoke.  (5)  Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the LORD of hosts.

J. Vernon McGee
Isaiah 6:3
This pictures the holiness and glory of our God. He is high and lifted up; and, if we would see Him today in that position, we would be delivered from low living. It would also deliver some folk from this easy familiarity that they seem to have with Jesus. They talk about Him as if He were a buddy and as if they could speak to Him in any way they please. My friend, you cannot rush into the presence of God. He doesn't permit it. You come to the Father through Christ. This is the only way He can be approached. You can never come into the presence of the Father because of who you are. You come into His presence because you are in Christ. The Lord Jesus made that very clear when He said, "No man cometh unto the Father, but by me." If you are His child, you can come with boldness to the throne of grace, but you cannot come to Him on any other basis. "The voice of him that cried" is the voice of the seraphim as they proclaim God's holiness. What effect is this going to have on Isaiah? Isaiah was God's man before he had this experience, but it still had a tremendous effect on him. The reaction of Isaiah to such a vision is revolutionary. He sees himself as he really is in the presence of God—undone. It reveals to him his condition. When he had seen God, he could see himself. The problem with many of us today is that we don't walk in the light of the Word of God. If we did, we would see ourselves. That is what John is talking about in the first chapter of his first epistle: "But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth [keeps on cleansing] us from all sin" (1Jn_1:7). If we walk in the light of His Word, we are going to see exactly what Isaiah saw—that we are undone and men of unclean lips. You have never really seen the Lord, my friend, if you feel that you are worthy or merit something or have some claim upon God. Job had an experience similar to Isaiah's, and his reaction was, "I abhor myself." Job was a self-righteous man. He could maintain his integrity in the presence of his friends who were attempting to tear him to bits. They told him that he was a rotten sinner, but he looked them straight in the eye and said, "As far as I know, I am a righteous man." From his viewpoint he was right, and he won the match against them. But he was not perfect. When Job came into the presence of God, he no longer wanted to talk about maintaining his righteousness. When Job really saw who he was, he said, "I have heard of thee by the hearing of the ear: but now mine eye seeth thee. Wherefore I abhor myself, and repent in dust and ashes" (Job_42:5-6). If you walk in the light of the Word of God, you will see yourself, and you will know that even as a child of God you need the blood of Jesus Christ to cleanse you from all sin. You will find that other men had the same reaction when they came into the presence of God. John, on the Isle of Patmos, wrote, "And when I saw him, I fell at his feet as dead …" (Rev_1:17). When Daniel saw the Lord, he said, "Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength" (Dan_10:8). That was also the experience of Saul of Tarsus, who became Paul the apostle. After Paul met the Lord, he no longer saw himself as a self-righteous Pharisee, but as a lost sinner in need of salvation. He then could say, "But what things were gain to me, those I counted loss for Christ" (Php_3:7). He saw his need of Jesus Christ.

Sunday, August 4, 2013

God Is Immutable (He changes not. What God called sin, is still sin today)



Malachi 3:5-6  And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the LORD of hosts.  (6)  For I am the LORD, I change not; therefore ye sons of Jacob are not consumed.
 J. Vernon McGee
Malachi 3:5, 6
"And I will come near to you to judgment; and I will be a swift witness against the sorcerers." Again, through these mixed marriages, through marrying heathen and pagan women who worshiped idols, their sorcery, the occult, and demon worship were brought in.
And in order to fill the great spiritual vacuum that is in our country, multitudes are turning to the occult today. This is the reason the movie The Exorcist was so popular. What a reflection this is on the church, which certainly has failed to fill that void.
"And against the adulterers." This is a reference to those who had made the mixed marriages by divorcing their wives and marrying these foreign heathen women. "And against false swearers"—that is, liars. "And against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the LORD of hosts." In other words, the people were not witnessing for God. The stranger in that day, to whom they should have witnessed, actually turned from God because of the way he was treated by God's people. God is a God of judgment, but He is also gracious. The reason that they had not been absolutely obliterated like the Edomites was because of His grace; it was because God is gracious. And He is still gracious because He never changes. Thank God for that. God today is still a God of judgment—that is a terror to the wicked. But He's also a God who never changes in reference to His grace—and that is a comfort to anyone who will accept the grace of God.
We come now to the sixth of these very smart-alecky retorts which these people give to God. There are eight of them in the book; we've seen five of them, and now we've come to the sixth. These people are, as it were, putting God on a quiz program. God makes a statement, and they ask Him to prove it. God brings eight incriminating accusations against the nation, and they counter by asking eight very impertinent and presumptuous questions. God answered them politely but emphatically. He is attempting to detour them from the destruction to which they are headed. To interpret these questions it might be well to pause here again to consider the generation who asked them. After the people of Israel had been in captivity for seventy years, a remnant returned to the land. Reluctantly and halfheartedly, they set about restoring the city and rebuilding the temple. They had known the rigors and suffering of slavery. Like their fathers in the brickyards of Egypt, they had certainly been groaning. And even upon returning, they endured hardships, severe persecutions, and discouragements. Believe me, they thought that when they returned everything would be happy and nice and easy for them—but that was not the case. These were God's methods of discipline; it was a form of correction, but it did not have the desired effect. Discipline will either soften or harden you, and these people became hardened and embittered under the yoke which galled them. They became as hard as nails. They were like a prison inmate who has been released but not reformed. They had come out of slavery but apparently had not learned the lesson. Actually, there is not much more that God could have done for them. Even God exhausted His infinite arsenal of correction. It was out of the soil of this generation that there grew up the poisonous plant of the Pharisees, the Sadducees, and the scribes who were in existence at the time when the Lord Jesus came four hundred years later. What was a pimple of rebellion against God in the time of Malachi, just a scratch on the surface of the nation, became at the time of the Lord Jesus an internal cancer. God tried to stem the spread of the virus, to cauterize it, and He brought these eight charges against them. Their response reveals their attitude. They pled not guilty to every one of the charges, and they expressed surprise that God would even suspect them. They affected an injured innocence. They feigned hurt feelings. They assumed ignorance. They played the part of being highly offended, and with a wave of the hand, they dismissed the charges as unworthy of them.

Friday, August 2, 2013

God is Omnipresent (He is everywhere at the same time, there is no hiding place)



Psalms 139:7-12  Whither shall I go from thy spirit? or whither shall I flee from thy presence?  (8)  If I ascend up into heaven, thou art there: if I make my bed in hell, behold, thou art there.  (9)  If I take the wings of the morning, and dwell in the uttermost parts of the sea;  (10)  Even there shall thy hand lead me, and thy right hand shall hold me.  (11)  If I say, Surely the darkness shall cover me; even the night shall be light about me.  (12)  Yea, the darkness hideth not from thee; but the night shineth as the day: the darkness and the light are both alike to thee.

Matthew Henry’s Commentary
Psalms 139:7-16
It is of great use to us to know the certainty of the things wherein we have been instructed, that we may not only believe them, but be able to tell why we believe them, and to give a reason of the hope that is in us. David is sure that God perfectly knows him and all his ways,
I. Because he is always under his eye. If God is omnipresent, he must needs be omniscient; but he is omnipresent; this supposes the infinite and immensity of his being, from which follows the ubiquity of his presence; heaven and earth include the whole creation, and the Creator fills both (Jer_23:24); he not only knows both, and governs both, but he fills both. Every part of the creation is under God's intuition and influence. David here acknowledges this also with application and sees himself thus open before God.
1. No flight can remove us out of God's presence: “Whither shall I go from thy Spirit, from thy presence, that is, from thy spiritual presence, from thyself, who art a Spirit?” God is a Spirit, and therefore it is folly to think that because we cannot see him he cannot see us: Whither shall I flee from thy presence? Not that he desired to go away from God; no, he desired nothing more than to be near him; but he only puts the case, “Suppose I should be so foolish as to think of getting out of thy sight, that I might shake off the awe of thee, suppose I should think of revolting from my obedience to thee, or of disowning a dependence on thee and of shifting for myself, alas! whither can I go?” A heathen could say, Quocunque te flexeris, ibi Deum videbis occurrentem tibi - Whithersoever thou turnest thyself, thou wilt see God meeting thee. Seneca. He specifies the most remote and distant places, and counts upon meeting God in them. (1.) In heaven: “If I ascend thither, as I hope to do shortly, thou art there, and it will be my eternal bliss to be with thee there.” Heaven is a vast large place, replenished with an innumerable company, and yet there is no escaping God's eye there, in any corner, or in any crowd. The inhabitants of that world have as necessary a dependence upon God, and lie as open to his strict scrutiny, as the inhabitants of this. (2.) In hell - in Sheol, which may be understood of the depth of the earth, the very centre of it. Should we dig as deep as we can under ground, and think to hide ourselves there, we should be mistaken; God knows that path which the vulture's eye never saw, and to him the earth is all surface. Or it may be understood of the state of the dead. When we are removed out of the sight of all living, yet not out of the sight of the living God; from his eye we cannot hide ourselves in the grave. Or it maybe understood of the place of the damned: If I make my bed in hell (an uncomfortable place to make a bed in, where there is no rest day or night, yet thousands will make their bed for ever in those flames), behold, thou art there, in thy power and justice. God's wrath is the fire which will there burn everlastingly, Rev_14:10. (3.) In the remotest corners of this world: “If I take the wings of the morning, the rays of the morning-light (called the wings of the sun, Mal_4:2), than which nothing more swift, and flee upon them to the uttermost parts of the sea, or of the earth (Job_38:12, Job_38:13), should I flee to the most distant and obscure islands (the ultima Thule, the Terra incognita), I should find thee there; there shall thy hand lead me, as far as I go, and thy right hand hold me, that I can go no further, that I cannot go out of thy reach.” God soon arrested Jonah when he fled to Tarshish from the presence of the Lord.
2. No veil can hide us from God's eye, no, not that of the thickest darkness, Psa_139:11, Psa_139:12. “If I say, Yet the darkness shall cover me, when nothing else will, alas! I find myself deceived; the curtains of the evening will stand me in no more stead than the wings of the morning; even the night shall be light about me. That which often favours the escape of a pursued criminal, and the retreat of a beaten army, will do me no kindness in fleeing from them.” When God divided between the light and darkness it was with a reservation of this prerogative, that to himself the darkness and the light should still be both alike. The darkness darkeneth not from thee, for there is no darkness nor shadow of death where the workers of iniquity may hide themselves.” No hypocritical mask or disguise, how specious soever, can save any person or action from appearing in a true light before God. Secret haunts of sin are as open before God as the most open and barefaced villanies.