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Archive for June, 2011

Lesson 1: Worship in Genesis: Two Classes of Worshippers

Worship

Lesson 1: “Worship in Genesis: Two Classes of Worshippers”

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The shape of things to come is being more sharply focused day by day–just as the Bible predicted. Two world movements are aligning themselves for the last great conflict: those who worship old covenant self-righteousness, identifying with the “beast” and his “image”; or those who worship clothed in the righteousness received by faith in the crucified Lamb’s promise of the new covenant (Rev. 13:4, 15; 14:4, 7). Those who accept the latter will worship the Lamb, the Christ of the cross who by His sacrifice “tasted death for every man,” and those who worship the beast and his image will worship self.

This final crisis of earth’s history will be a challenge to “worship the Lamb” alone, or to worship Baal (all worship of self, which is disguised as the worship of “Christ,” is Baal-worship). One group will have faith in the promises of God, the other in the “righteousness” of human promises. One will appreciate the breadth, depth, length, and height of “the agape of Christ, which passeth knowledge” (Eph. 3:14-21), while the other will believe a false view of the cross, a counterfeit misrepresentation of the gospel which will be the worship of a false “christ.” One will believe God’s one-sided promise: “I will put My law in their inward parts” (Jer. 31:33), while the other will believe the old covenant bargain with God to do everything just right: “All that the LORD hath spoken we will do” (Ex. 19:8). So clever will the deceptions be that “if it were possible, they shall deceive the very elect” (Matt. 24:24).

The worshipers in Genesis represent the shape of the future. Two brothers attended the same church. On the one hand, the farmer worked hard, obeying God’s commandment, “in the sweat of thy face shalt thou eat bread” (Gen. 3:19). He expected God to reward him for his labor [“man can depend upon his own efforts for salvation” (Patriarchs and Prophets [PP], p. 73), “self-dependence” (ibid., p. 72)]. Cain felt rejected and angry when God “had not respect” for his worship (Gen. 4:5).

What Cain missed was a simple heart-appreciation for the shed blood of the Lamb of God; his problem was “unbelief,” a failure to appreciate what it cost the Son of God to save him. On the other hand, Abel the shepherd was convicted as a sinner to worship God through the merits of Christ’s blood represented by the lamb (Gen. 4:4; PP 72).

Another example of true worship is Abram who believed God’s most precious one-sided new covenant promise, “thou shalt be a blessing” as well as receive a blessing from Him (Gen. 12:1-3); by getting “out of [his] country, and from [his] father’s house, unto a land that [God] will shew [him]” (vs. 1); in other words, he got out of “Babylon.” God did not ask Abram to make a promise of obedience. Believe God’s solemn promise and you will be happy and will always bring happiness to someone else.

Abram established the Old Testament gospel by “moonlight.” He worshiped God at the altar of sacrifice morning and evening (Gen. 12:8; PP 128). Daily two lambs were offered on behalf of sinners worldwide, whether they believed in the Saviour to whom they pointed or not. “God has encircled the whole world with an atmosphere of grace as real as the air [we breathe]” (Steps to Christ, p. 68). Much later the New Testament gospel by “sunlight” was proclaimed by John the Baptist, “Behold the Lamb of God, who taketh away the sin of the world!” (John 1:29).

So that Abraham might know the fullness of God’s love, He asked him to sacrifice his only beloved son Isaac as an act of worship (Gen. 22:2, 5). Abraham didn’t actually kill Isaac with his knife–but he made the full commitment to make the sacrifice. “‘You have not withheld your son, your only son, from Me,’ said God” (vs. 12). It reflected Christ’s cross. Christ didn’t go into the literal lake of fire, but He made the full commitment, and thus He died the equivalent of our second death.

The Father and the Son are equal in their giving the sacrifice of atonement for sinners. “We are not to entertain the idea that God loves us because Christ has died for us, but that He so loved us that He gave His only-begotten Son to die for us” (Signs of the Times, May 30, 1895).

Jesus’ words in John 3:16 were inspired by Abraham and Isaac’s sacrifice. Isaac was Abraham’s one and only unique son of God’s covenant promise (Gen. 13:16). When you see Jesus’ love for the world at the cross you see the Father’s love for the world.

The good news that we are learning about the atonement from the 1888 message is that Jesus identified with the whole race of sinners. He took our fallen selfishness and He satisfied the full justice of the law by choosing to die the second death as a demonstration for all time of His victorious unselfish love. “The death of Christ was expedient in order that mercy might reach us with its full pardoning power, and at the same time that justice might be satisfied in the righteous substitute” (Ibid.). His self-denying love compels us to identify with Him by “follow[ing] the Lamb whithersoever he goeth” (Rev. 14:4). To “worship Him” is to “keep the commandments of God, and the faith of Jesus” (vss. 7, 12).

Another example of worship in Genesis is Jacob. After cheating Esau out of his birthright and lying to his father Isaac, Jacob fled home feeling himself the most God-forsaken man on earth. Worshiping God was the last thing on this guilty man’s conscience. With a stone for a pillow the agonizing young man was given a vision by God of a ladder upon which angels ascended and descended (Gen. 28:12). The ladder represented Jesus (PP 184). “Ye shall see heaven open, and the angels of God ascending and descending upon the Son of man” (John 1:51).

Jacob was such a deceptive, self-centered person that his name meant supplanter. But God loves good people as well as bad people. It is not possible for us to do good and make Him love us better than others. God does not forsake either the good or the bad. When you make a mistake you feel guilty and polluted and you feel that God no longer loves you.

Why does God love good people and bad? When Jesus gave Himself on His cross, He bought you. God the Father “chose” you to be His child “through Christ.” He made you “His son.” He adopted you (Eph. 1:4, 5). An adopted child is just as much loved as one who was born in the family. If an adopted child makes a mistake, the new parents never disown him. So, when you feel guilty, when the Holy Spirit convicts you that you have sinned, remember that the Father loves you just the same.

Now, let Him clean you; accept His forgiveness. Thank Him that He still has “adopted” you into His family. Be glad for His love that never can fail. That’s what it means to “overcome” like Jacob of old.

Jacob worshiped God at Bethel by anointing his stone pillow with oil as a memorial of the ladder-gateway to heaven (Gen. 28:17, 18). Jacob sometimes had trouble remembering that dream, just like sometimes you have trouble remembering God’s goodness to you. Jacob had plenty of disappointments and sorrows, and he had to spend a whole night wrestling with the Lord in prayer (Jacob’s time of trouble). But his name was changed from Jacob to Israel (overcomer).

Everyone who enters heaven will be a child of Jacob. The Lord addresses His people as “O house of Jacob” (Isa. 2:5). Both now and during the future time of Jacob’s trouble all self-centered relationship-worship will be purified of its motives for a hope of reward with a faith-worship motivated by agape. And so will your name be changed! Accept some encouragement from the story of your “father” Jacob.

Paul E. Penno

Irish Mission Camp Meeting

Irish Mission Camp Meeting

Programme HERE

Lesson 13: “Clothed in Christ”

Sabbath School Today

Garments of Grace: Clothing Imagery in the Bible

Lesson 13: “Clothed in Christ”

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Couples in love buy clothes for each other. They like to see their companion in garments that are appealing and attractive, yet do not suppress the personality. Jesus loves His chosen ones. He purchased beautiful garments for us to wear, and yet they do not make each one look militaristically uniform. He wants to see us clothed in His righteousness.

Clothing imagery is of profound consequence in Paul’s writings. The imagery relates to the entire Christian life, as it speaks of a baptismal change in his identity, an ethical change in his practical life, and the resurrection transfiguration of his mode of existence. The meaning of “putting on Christ” surely points to adoption of His mind, character, and conduct.

It is at baptism that we are completely identified with Christ. “For as many of you as have been baptized into Christ have put on Christ” (Gal. 3:27). It is often said of one who has been converted, “He is so changed you would not know him; he is not the same man.”

By faith the heart or the mind is converted, but “the old man,” the love of self, is never converted (Eph. 4:22). It is well to remember this. The love of self is the source of all our addictions to sinful habits: anger, gambling, cigarettes, alcoholism, gluttony; you name it. The “captives” are legion, and most are content to die in their compulsive idolatry. Also, the love of self is the source of our legalistic attempts to save ourselves motivated by the fear of hell and the hope of reward. Satan invented the love of self. It is paganism.

The good news is that it’s easy to be saved and hard to be lost when Christ’s self-denying love constrains your heart. By faith you choose God’s gift of deepening repentance and closer fellowship with Christ, which involves the crucifixion of “the old man” of self-love with the Lamb.

“… Ye put on the new man, which after God is created in righteousness and true holiness” (Eph. 4:24). The clothing-with-the-new-man metaphor signifies the believer’s restoration from the love of self which we are all born with as an inheritance from Adam, to the rebirth produced by a new motivation: the love of Christ constraineth us–the essence of which is righteousness and holiness.

But why does the author of Ephesians describe this thought by means of the metaphor of changing garments? There is a decisive aspect in changing clothes. Changing garments points to parting from the old clothes and being united with the new, so “the old man” nature is replaced in a rapid way with the new Christ-like nature. Further, Paul portrays a garment as always being at one with its wearer.

Christ’s righteousness is likened to “the armour of light” (Rom. 13:12). Government issue for Roman soldiers consisted of a helmet and breastplate. Before putting them on each day they were cleansed and burnished so that they glistened as light. You might on any part of the armour of the Roman soldier have seen some mark or stamp of the Roman authority and ownership.

We are likewise admonished to “put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfill the lusts thereof” (Rom. 13:14). Put on the “new man”. Put on the Lord Jesus Christ daily. Put Him on as a robe of righteousness (Isa. 61:10). Put Him on in your practical walk and conversation, as the whole habit of your life. There is a continual solicitation to sin both from without as well as corruption from within. There is a crowd with us, saying, “Come with us, enjoy yourselves with us,” and there is a crowd of sins within ready to lend an ear, and to go.

So the believer should say, “Let me yield my tongue to God. Let me yield my eyes to God. Let me pray.”

Put on the new man means a change of mind. But can we shake ourselves by our shoulders and just do it–reconcile ourselves to Him? It means a change of mind (Greek, metanoia) which actually is repentance. Now wait a moment: do we have a self-start button to press for “repenting ourselves”? Acts 5:31 says it’s a “gift” from our “Prince and Saviour.” A “gift” is not what you work for.

What is the real meaning of the cross? The heart-warming truth is that God has “declared” the whole world adopted in Christ. God “predestinated us unto the adoption of children by Jesus” (Eph. 1:5). Christ removed the guilt of sin from everyone of us so that we stand as it were neutral before the Father. “He restored the whole race of men to favor with God” (Selected Messages, book 1, p. 343). He justified us. “In Christ” “all men” have received a “judicial … verdict of acquittal” (Rom. 5:15-18, NEB).

This is not some “cold and legal” dry theory. It means that God loves each soul so much that He imputes to us the full benefits of His righteousness so that we now stand before the Father with “the mind of Christ” (Phil. 2:5). This is God’s love that generates the new birth experience. God’s justifying love if it is not resisted will produce a genuine heart-reconciling response. “The sinner may resist this love, may refuse to be drawn to Christ; but if he does not resist he will be drawn to Jesus” (Steps to Christ, p. 27). This is genuine faith.

Christ’s amazing righteousness is far more than mere holiness. The unfallen angels are never referred to as righteous, but holy. Righteousness is holiness that has met the fiery test of temptation and overcome. Christ is the only righteous One. His self-emptying love purchased His garment of righteousness. “The true faith–the faith of Jesus–is that, far off from God as we are in our sinfulness, in our human nature which He took, He has come to us just where we are; that, infinitely pure and holy as He is, and sinful, degraded, and lost, as we are, He in Christ by His Holy Spirit will willingly dwell with us and in us, to save us, to purify us, and to make us holy” (A. T. Jones, The Consecrated Way, p. 45, Glad Tidings Pub ed.). He met sin head-on in the lair in which it had taken up residence, by taking “our” “old man”–the love of self. He outlawed it there. He crucified the “old man” consigning it to eternal death.

Both Apostles Peter and Paul are concerned with our “flesh” which we all have by natural birth, and “the mind” of Christ which we have to acquire. The latter is to rule over the former. “The mind of Christ” is far and away the stronger; the lusts and passions and depravity and selfishness that “the flesh” would impose on us are more than cancelled by a “new mind” that we are willing to receive–the process is that simple.

The good news of the 1888 message has alerted us to this. Peter says “arm yourselves” with that “mind” (1 Peter 4:1). Paul says, “let [purpose] this mind” come in when it knocks at your door. It’s as though God stands by you like a valet holding this “armor” for you to put on like a policeman “arms” himself with a bullet-proof vest.

Millions around the world have been studying about the special garments which our Heavenly Valet gives us to wear,–“the mind of Christ,”–His character of self-denial. This is the greatest joy you can have to be totally at-one with Him.

Paul E. Penno