divine

DWELL

Posted on May 3, 2022 by West Oaks Fellowship

In Exodus 25:8 God said, “Let them construct a sanctuary for Me, that I may dwell among them.” Here one finds God’s heart — to dwell among His people! A similar statement is found in Exodus 29:45-46. Then in I Kings 6:13 … the Lord tells Solomon, David’s son, “I will dwell among the sons of Israel.” Shall we forget the incredible statement found in II Corinthians 6:16, “we (a clear reference to believers) are the temple of the living God?”

There the scripture continues:

I will dwell in them and walk among them; I will be their God, and they shall be my people.

Undeniably, this Old Testament quotation is drawn directly from Exodus 25:8 (above), but properly applied then and now to Christ’s New Testament Church and each of us as His individual disciples.

It’s a somewhat overwhelming thought to consider that God Himself fully desires and intentionally purposes to dwell with/among and in (within) His people. Consider, our God walked in the garden, having direct contact and communication with Adam and Eve before human sin severed the cherished connection. Therefore, from the very beginning, all the way to the very end of this world as we know it, His objective has been clear … “He will dwell among them, and they shall be His people and God Himself will be among them.” (Revelation 21:3-4)

In John 1:1 we read, “the Word was God.” In John 1:14, “the Word became flesh, and dwelt among us.” YES! This is the incarnation (a person who embodies in the flesh a deity – the union of divinity and humanity) … An event which is not about humans becoming gods, or a god – absolutely impossible – but instead, God adapting to the form of humanity (with God all things are possible). This almost incomprehensible, mind-bending, worship-inciting truth is profoundly proclaimed when we sing:

Veiled in flesh the Godhead see; Hail, the incarnate Deity. Pleased with us in flesh to dwell, Jesus our Emmanuel! (from Hark The Herald Angels Sing)

The English word translated here as “dwelt” is the Greek word “eskenosen” which means “to encamp” – “to pitch a tent” – “to tabernacle.” A quality literal translation of this text might read, “the Word became flesh and did tabernacle or tabernacled among us.” From the Old Testament, we think of the Tabernacle as the somewhat portable, divinely designed, yet humanly constructed, tent that provided the primary point of contact between God and mankind.

In the New Testament, and in our faith, Jesus Christ – the incarnate Son of God – who became flesh and “tabernacled” (dwelt) among us, is the one and only point of contact capable of bridging the great chasm between God and humanity.

In the Old Testament scriptures, the Table of the Bread of the Presence, the Lampstand, the Altar of Incense, and the Ark of the Covenant furnished the Tabernacle. These pieces of furniture all portrayed Christ and were a “type” or “shadow” of things to come. However, we now know Jesus as “the Bread of Life” – “the Light of the world” – “the great High Priest who intercedes for God’s redeemed Church” and He who abides (dwells) with and in His people.

God’s glory is also associated with the Old Testament Tabernacle. Exodus 40:34 states, “Then the cloud covered the tent of meeting, and the glory of the LORD filled the tabernacle.” The glory of God expresses His worthiness and the honor due Him. Nonetheless, Jesus Christ offers the full expression of God’s glory for us to behold – “and we beheld His glory, the glory of the only begotten from the Father.” II Corinthians 4:6 expresses:

For God, who said, ‘Light shall shine out of darkness,’ is the One who has shone in our hearts to give the Light of the knowledge of the glory of God in the face of Christ.

Then, Hebrews 1:3 explains Jesus Christ as:

Being the radiance (brightness) of His (God the Father’s) glory and the exact representation of His nature (express image of God the Father as a person), and (the one who) upholds all things by the word of His power.

Continuing in John 1:14, we also learn that this “glory as of the only begotten from the Father,” is, “full of grace and truth.”

Consider this description of God’s glory from Exodus 34:6:

The LORD, the LORD God, merciful and gracious, longsuffering, and abounding in goodness and truth.

During His visit to earth, the incarnation, Christ demonstrates this grace and truth (from the Father) to the lost, the needy, and undeserving sinners. He extends God’s grace to people through His actions and His words … He cares for the outcast, heals the broken, feeds the hungry, embraces the lonely, and lifts the downtrodden from their pit. Not only were these demonstrations and manifestations irrefutable evidence of His divinity, but fully revealed His divine character … the very nature of God Himself on public display for all to see!

As He communicated God’s truth, lives were dynamically impacted and complete transformations occurred through the supremacy and potency of the very Word becoming flesh and tabernacling (pitching His tent and encamping) among/with us! Our Lord, Jesus Christ continues to show us the fullness of God’s grace and truth today – chiefly through the incorruptible message of His Word and the transforming effects of God’s Holy Spirit.

The Lord regenerates us into new individuals because

He’s living on the inside, roaring like a lion. (David Crowder – Like A Lion)

Jesus Christ is the all-glorious, incarnate God, and this alone is reason enough to trust Him as our one and only Savior, worship Him as our one and only Lord, and follow/serve Him as our one and only Master/King.

Are you living in this reality today? Don’t just think about. Don’t just talk about it.

Let’s just do it!

– Pastor Frank

FORGIVENESS

Posted on April 19, 2022April 19, 2022 by West Oaks Fellowship

Several words, from both the Greek and Hebrew, are used to convey the idea of forgiveness throughout our biblical text.

1) Apoluein (Gk),as used by Christ in Luke 6:37, is translated pardon, and or “forgive.” Thus, the analogy in this verse provides instruction to “forgive” and in turn, one will be “forgiven,” because the actual meaning of this word relates to the full release of a debt and/or the punishment due the perpetrator as a result of sin.

2) In Romans 3:25, Paul uses ‎paresis (Gk), ‎translated remission, in relation to humanity’s sinful nature and deeds — meaning to “forgive” by putting away or aside completely and unreservedly/absolutely!

‎3) Charizesthai (Gk) (found only in the writings of apostles Luke and Paul) expresses, as no other word or words possibly can express, the concept of God’s pardon and “forgiveness” through grace (unmerited and/or undeserved favor) as articulated in Colossians 2:13!

“And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses.”

4) Kaphar ‎(Heb) is found in Old Testament scriptures and refers exclusively to divine “forgiveness” as in Psalm 78:38!

But He, being compassionate, forgave their iniquity and did not destroy them; And often He restrained His anger and did not arouse all His wrath.

5) In I Kings 8:30, one finds the word calah ‎(Heb) as Solomon stands before the Lord’s altar and humbly cries out for God’s (divine) “forgiveness” . . . “Listen to the supplication of Your servant and of Your people Israel, when they pray toward this place; hear in heaven Your dwelling place; hear and forgive.”

6) Nasa’ (Heb) in the Old Testament scriptures also refers to divine pardon or “forgiveness” as well as that of pardon or “forgiveness” granted by one human to another. A perfect example of this is found in I Samuel 25 where Abigail appeals to King David on behalf or her husband, Nabal (vs 32-34):

Blessed be the Lord God of Israel, who sent you this day to meet me, and blessed be your discernment, and blessed be you, who have kept me this day from bloodshed and from avenging myself by my own hand.

“Forgiveness,” generally speaking, is not a virtue of pagan religions, societies, or cultures. The big-hearted human might flamboyantly disregard offences in cases where he/she considers the wrongdoing or debt to be insignificant and/or beneath one’s notice, but to “forgive” was by and large considered weak-spirited. Even in the Old Testament Hebrew traditions, “forgiving” another for a wrong, or a debt, is infrequent. However, there are cases where individuals are found asking for “forgiveness” from a position of subservience. In such cases, a person is petitioning for that which one has no just or granted right(s). (See Genesis 50:17; Exodus 10:17; I Samuel 15:25) However, we as true and faithful believers of Jesus Christ have a much higher calling — in fact, according to Colossians 3:12-13 and Ephesians 4:32, we are instructed to “forgive one another just as God in Christ also forgave you.”

Most have heard the quote by Alexander Pope, “to err is human; to forgive divine.” In reality, because of our new nature in Christ, we have been given the opportunity to participate in, and partake of, this divine event! Certainly a true mark and distinguishing characteristic of a Christ-centered, Bible-believing, New Testament church/ministry — where relationships are more important than programs — is the continual (on-going) practice of Christ’s instruction to His disciples in Matthew 18:21-22!

Then Peter came and said to Him, “Lord, how often shall my brother sin against me and I forgive him? Up to seven times?” (no doubt expecting some accolade) Jesus said to him, “I do not say to you, up to seven times, but up to seventy times seven.”

How many times?

Let’s do this, Pastor Frank

JUSTICE

Posted on April 12, 2022 by West Oaks Fellowship

What is justice? Where is justice found? The original Hebrew words (tsedhaqah‎; ‎tsedheq‎) and the Greek word (dikaiosune‎), are essentially the same as those rendered or translated “righteousness.” This is common in about half of the uses in the King James Version of the biblical text as well as in the American Standard Revised Version. Other versions use the words interchangeably based upon the context of the verse. Nonetheless, it must be constantly borne in mind that the two ideas are essentially the same throughout the entire Bible.

1. Human Justice primarily has to do with conduct in relationship to others, especially with regard for the rights of individuals. This justice, in general, is contrasted with humanity’s evil or wickedness which “feared not God, and regarded not (one’s fellow) man” (See Luke 18:2). In a larger sense, justice involves not only giving others their rights, but the active duty of establishing their rights.

Isaiah 1:17 Learn to do good; Seek justice, reprove the ruthless, defend the orphan, plead for the widow.

Psalm 82:2-4 How long will you judge unjustly and show partiality to the wicked? Selah. Vindicate the weak and fatherless; Do justice to the afflicted and destitute. Rescue the weak and needy; Deliver them out of the hand of the wicked.

In our New Testament, the idea of justice or righteousness (remember … these are essentially the same) becomes more spiritual and ethical. It is truly a matter of character, and God’s own spirit is the standard!

I John 3:7-8 Little children, make sure no one deceives you; the one who practices righteousness is righteous, just as He is righteous; the one who practices sin is of the devil; for the devil has sinned from the beginning.

The mere give-and-take idea of justice is not enough. Believers are unquestionably and uniquely called to be merciful … merciful to all fellow humans! The ideal is our righteousness in God through Christ Jesus, not rights! In Matthew 5:20, Jesus declared:

Unless your righteousness surpasses that of the scribes and Pharisees, you will not enter the kingdom of heaven.

2. God’s justice, or righteousness, is found to be an essential aspect of His divine nature. However, just as with humanity, it is not something abstract, but is clearly revealed in His relationship to mankind and the world He created. It is His Lordship/Kingship that established and maintains justice. Even though it appears as retributive justice, it’s the reaction of His Holy will/nature, and is grounded in His very being. He is against evil … whatever, wherever found.

Habakkuk 1:13 Your eyes are too pure to approve evil, And You can not look on wickedness with favor.

Therefore, He is not, and cannot be … indifferent to good and evil, right and wrong, etc. All the great prophets of the Old Testament, Isaiah, Micah, Amos, Hosea, each understood God’s just/righteous nature, and insist upon Yahweh’s call/demand for justice/righteousness in/with God’s people.

Today, our cultures and societies know little of genuine justice and in fact may even come to deny it’s existence or origin, despite the consequences within the framework of human civilization. Nevertheless, God’s people are to seek justice, justice for all — as a fundamental component of our belief system/faith … apart from which there is no, and will never be any, true or valid, justice/righteousness.

At West Oaks Fellowship, I pray we “seek justice” and embrace the true meaning of justice for all, standing firm in the understanding that God is just, and the justifier of all those who place their full faith in Jesus Christ! (See Romans 3:26).

His & Yours, PF