June 16, 2009
Who cares how society sees it, or what a man sees. God sees a beautiful creation on the inside. Jesus says man looks on the outward, but our Father looks on the inside. What matters is that people love people no matter what is on the outside. We are all Fearfully and Wonderfully made.
He brought them out of their gloom and darkness and broke their chains. Let them give thanks to the LORD. PSALM 107:14–15
Worship is when you’re aware that what you’ve been given is far greater than what you can give. Worship is the awareness that were it not for his touch, you’d still be hobbling and hurting, bitter and broken. Worship is the half-glazed expression on the parched face of a desert pilgrim as he discovers that the oasis is not a mirage.
Worship is the “thank you” that refuses to be silenced.
We have tried to make a science out of worship. We can’t do that. We can’t do that any more than we can “sell love” or “negotiate peace.”
Worship is a voluntary act of gratitude offered by the saved to the Savior, by the healed to the Healer, and by the delivered to the Deliverer.
from IN THE EYE OF THE STORM
Romans 14:19
In the Sermon on the Mount, Jesus speaks of peacemakers (Matt. 5:9)—the passage almost sounds as if they are a special breed with unique abilities. Some people do have a way about them that brings peace wherever they go. All of us, however, can become peacemakers because, according to 1 Corinthians 7:15, “God has called us to peace.”
Unfortunately, though, success in this area oftentimes eludes us, and the reason is that we quit too soon. With certain people, it is necessary that we go the extra mile and not only seek peace but also pursue it (Ps. 34:14). Such a pursuit can be very costly at times, but apparently God expects some pretty heroic attempts in this area, because He tells us to “pursue peace with all men” (Heb. 12:14).
In addition to this, Romans 12:18 instructs us, “If possible, so far as it depends on you, be at peace with all men.” Sometimes we try too hard to analyze the words “so far as it depends on you.” We can get bogged down trying to figure out whether we should take the initiative to be reconciled to someone or wait for the other person to approach us.
Jesus made it clear that unity within the church is a top priority. It doesn’t really matter whether we have offended others or they have offended us—in either case, we should take the initiative to be reconciled with our brothers. Even if a brother will not listen, we can still “pursue the things which make for peace and the building up of one another” (Rom. 14:19).
“For all that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, is not of the Father, but is of the world.” (1 John 2:16)
This well-known passage identifies three fountainheads of ungodly power that will, if unchecked and unguarded, ensnare a believer into a sinful lifestyle.
Sensual power (lust of the flesh) is a body-oriented and emotion-driven reaction to fleshly appetites that can never please God (Romans 8:8) and is in constant warfare with the Spirit of God (Galatians 5:17). We are told to “flee” these “youthful lusts” (2 Timothy 2:22) that are a “corruption” (2 Peter 1:4) of the “fearfully and wonderfully made” (Psalm 139:14) God-designed human body.
Visual power (lust of the eyes) is an intellect-oriented and imagination-driven stimulation of wishful thinking that will take control of behavior (Matthew 6:22-23) if not carefully curtailed (Job 31:1; 2 Peter 2:14). Although impacting men more than women, this kind of “lust” will “conceive” sin instead of merely reacting to it (James 1:13-15).
Personal power (the pride of life) is a self-oriented and ego-driven desire for dominance that has no ethic or limiting factor other than the praise of men, not God (John 12:43). Such pride, dominated by the “natural mind” (1 Corinthians 2:14) and a “deceitful” heart (Jeremiah 17:9), spirals into a self-love that twists and distorts human behavior into a litany of ungodliness that loves pleasure rather than God (2 Timothy 3:1-5).
Giving in to these “worldly” powers may grant us pleasures for “a season” (Hebrews 11:25), but will surely make us an “enemy of God” (James 4:4). May our Lord Jesus grant that we stay armed against such “wiles” (Ephesians 6:11), covered and protected with the “whole armour of God” (Ephesians 6:13-17). HMM III
“Hide thyself by the brook Cherith.” (1 Kings 17:3.)
GOD’S servants must be taught the value of the hidden life. The man who is to take a high place before his fellows must take a low place before his God. We must not be surprised if sometimes our Father says: “There, child, thou hast had enough of this hurry, and publicity, and excitement; get thee hence, and hide thyself by the brook—hide thyself in the Cherith of the sick chamber, or in the Cherith of bereavement, or in some solitude from which the crowds have ebbed away.”
Happy is he who can reply, “This Thy will is also mine; I flee unto Thee to hide me. Hide me in the secret of Thy tabernacle, and beneath the covert of Thy wings!”
Every saintly soul that would wield great power with men must win it in some hidden Cherith. The acquisition of spiritual power is impossible, unless we can hide ourselves from men and from ourselves in some deep gorge where we may absorb the power of the eternal God; as vegetation through long ages absorbed these qualities of sunshine, which it now gives back through burning coal.
Bishop Andrews had his Cherith, in which he spent five hours every day in prayer and devotion. John Welsh had it—who thought the day ill spent which did not witness eight or ten hours of closet communion. David Brainerd had it in the woods of North America. Christmas Evans had it in his long and lonely journeys amid the hills of Wales.
Or, passing back to the blessed age from which we date the centuries: Patmos, the seclusion of the Roman prisons, the Arabian desert, the hills and vales of Palestine, are forever memorable as the Cheriths of those who have made our modern world.
Our Lord found His Cherith at Nazareth, and in the wilderness of Judea; amid the olives of Bethany, and the solitude of Gadara. None of us, therefore, can dispense with some Cherith where the sounds of human voices are exchanged for the waters of quietness which are fed from the throne; and where we may taste the sweets and imbibe the power of a life hidden with Christ.—Elijah, by Meyer.
“Am I a sea, or a whale, that Thou settest a watch over me?” Job 7:12
This was a strange question for Job to ask of the Lord. He felt himself to be too insignificant to be so strictly watched and chastened, and he hoped that he was not so unruly as to need to be so restrained. The enquiry was natural from one surrounded with such insupportable miseries, but after all, it is capable of a very humbling answer. It is true man is not the sea, but he is even more troublesome and unruly. The sea obediently respects its boundary, and though it be but a belt of sand, it does not overleap the limit.
Mighty as it is, it hears the divine hitherto, and when most raging with tempest it respects the word; but self-willed man defies heaven and oppresses earth, neither is there any end to this rebellious rage. The sea, obedient to the moon, ebbs and flows with ceaseless regularity, and thus renders an active as well as a passive obedience; but man, restless beyond his sphere, sleeps within the lines of duty, indolent where he should be active. He will neither come nor go at the divine command, but sullenly prefers to do what he should not, and to leave undone that which is required of him. Every drop in the ocean, every beaded bubble, and every yeasty foam-flake, every shell and pebble, feel the power of law, and yield or move at once. O that our nature were but one thousandth part as much conformed to the will of God!
We call the sea fickle and false, but how constant it is! Since our fathers’ days, and the old time before them, the sea is where it was, beating on the same cliffs to the same tune; we know where to find it, it forsakes not its bed, and changes not in its ceaseless boom; but where is man-vain, fickle man? Can the wise man guess by what folly he will next be seduced from his obedience? We need more watching than the billowy sea, and are far more rebellious. Lord, rule us for Thine own glory. Amen.
“Partakers of the divine nature.” 2 Peter 1:4
To be a partaker of the divine nature is not, of course, to become God. That cannot be. The essence of Deity is not to be participated in by the creature. Between the creature and the Creator there must ever be a gulf fixed in respect of essence; but as the first man Adam was made in the image of God, so we, by the renewal of the Holy Spirit, are in a yet diviner sense made in the image of the Most High, and are partakers of the divine nature. We are, by grace, made like God.
“God is love”; we become love—”He that loveth is born of God.” God is truth; we become true, and we love that which is true: God is good, and He makes us good by His grace, so that we become the pure in heart who shall see God. Moreover, we become partakers of the divine nature in even a higher sense than this—in fact, in as lofty a sense as can be conceived, short of our being absolutely divine. Do we not become members of the body of the divine person of Christ? Yes, the same blood which flows in the head flows in the hand: and the same life which quickens Christ quickens His people, for “Ye are dead, and your life is hid with Christ in God.”
Nay, as if this were not enough, we are married unto Christ. He hath betrothed us unto Himself in righteousness and in faithfulness, and he who is joined unto the Lord is one spirit. Oh! marvellous mystery! we look into it, but who shall understand it? One with Jesus—so one with Him that the branch is not more one with the vine than we are a part of the Lord, our Saviour, and our Redeemer! While we rejoice in this, let us remember that those who are made partakers of the divine nature will manifest their high and holy relationship in their intercourse with others, and make it evident by their daily walk and conversation that they have escaped the corruption that is in the world through lust. O for more divine holiness of life!
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