Future Salvation for Ethnic Israel

While some have argued that all of the Old Testament prophecies regarding Israel have been fulfilled in the church, I would argue that Paul’s implication that there is indeed a future for ethnic Israel should cause us to believe that there are also Old Covenant prophecies that also speak of this future for Israel. Paul says this in his letter to the Romans: “in this way all Israel will be saved, as it is written, ‘The Deliverer will come from Zion, he will banish ungodliness from Jacob’; ‘and this will be my covenant with them when I take away their sins.” (Romans 11:26-27)

There are multiple Old Testament prophecies that speak of the new covenant which God will make with the ethnic people of Israel. One of these is made through the prophet Zechariah: “And I will pour out on the house of David and the inhabitants of Jerusalem a spirit of grace and pleas for mercy, so that, when they look on me, on him whom they have pierced, they shall mourn for him” (Zechariah 12:10). The apostle john quotes this prophecy in his Revelation: “Behold, he is coming with the clouds, and every eye will see him, even those who pierced him, and all tribes of the earth will wail on account of him. Even so. Amen.” (Rev. 1:7). The one’s looking on “him whom they have pierced” are the people of Israel, for they are the ones who crucified the Messiah. Thus, at some point there will be an outpouring of the Holy Spirit on the people of Israel in a way that a huge amount of Jews will see the Messiah they once crucified and repent because of it.
Another prophecy of a new covenant which will be made with ethnic Israel is spoken of by the prophet Jeremiah. He says this: “Behold, the days are coming, declares the Lord, when I will make a new covenant with the house of Israel and the house of Judah, not like the covenant that I made with their fathers on the day when I took them by the hand to bring them out of the land of Egypt…I will forgive their iniquity, and I will remember their sin no more” (Jeremiah 31:31-32, 34). God is clearly speaking directly to the people of Israel, for he references the covenant that he made with “their fathers” after He had brought them out of the Land of Egypt. This would not be a true statement for the church of the New Testament. One could think that this prophecy has been fulfilled in the church due to the statement that the author of Hebrews makes in his letter regarding Jeremiah’s prophecy: “In speaking of a new covenant, he makes the first one obsolete. And what is becoming obsolete and growing old is ready to vanish away” (Heb. 8:13). The clear implication here is that the New Covenant in Christ’s blood has replaced the Old Covenant. But this can be explained. In the account of the Lord’s Supper Jesus indicates that he has not completed the covenant, but left it open for the future: “I tell you that from now on I will not drink of the fruit of the vine until the kingdom of God comes” (Luke 22:18). There were four cups involved in the Passover ceremony and the “fruit of the vine” was the final cup. Thus, Jesus will not drink of the final cup of the New Covenant until he brings the kingdom of God back to earth. He has left the covenant open for a later date, in which he will bring more into it.

One clear teaching that the kingdom of Israel will remain a kingdom through the ages is Jeremiah 33. God says this to Israel: “Thus says the Lord: “If I have not established my covenant with day and night and the fixed order of heaven and earth (which he has), then I will reject the offspring of Jacob and David my servant and will not choose one of his offspring to rule over the offspring of Abraham, Isaac, and Jacob. For I will restore their fortunes and will have mercy on them” (Jeremiah 33:25-26). Thus, God will without a doubt “choose one of “Jacob and David’s” offspring to rule over the offspring of Abraham, Isaac, and Jacob”.

Ephesians chapter 1 speaks of God’s actions in three tenses: past, present and future.  Verses 3-4 say this: “Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places, even as he chose us in him before the foundation of the world, that we should be holy and blameless before him.”  So before time began, before the world was created, God decided that some people should be holy and blameless in his sight.  This is on indicator that God is not only sovereign over the past and present, but that in times past He purposed that specific occurrences.  Verse 7 describes the present state of believers: “In him (Christ) we have redemption through His blood, the forgiveness of our trespasses, according to the riches of His grace.”  Right now, at this moment we are redeemed and forgiven.  Verses 9-10 describe the purposes of God that are from everlasting to everlasting: Paul says this of the redemption and forgiveness, “which he lavished upon us, in all wisdom and insight making known to us the mystery of his will, according to his purpose, which he set forth in Christ as a plan for the fullness of time, to unite all things in him, things in heaven and things on earth.”

These three passages makes three things very clear: 1. That God has a plan for all things that cannot be stopped, 2. That God knows that future, which is a result of the fact that 3. God has planned the future.  Paul makes painstakingly clear that God is the one behind the death and resurrection of Christ, and that this act by the man-God was a part of His plan to for all of eternity: “to unite all things in (Christ), things in heaven and things on earth.” (Ephesians 1:10)  Greg Boyd, an Open Theist, says about God’s knowledge of the future: “the sovereign creator settles whatever he wants to settle about the future, and hence he perfectly knows the future to this extent.  He leaves open whatever he want to leave open, and hence he perfectly foreknows the future to this extent.”  In the same passage where Paul declares that God purposes in every tense: past, present, and future, he also says that He “works all things according to the counsel of His will” (Ephesians 1:11).

One could only argue that Paul is referring specifically to the present tense here (“God works all things according to the counsel of His will” Ephesians 1:11) if he had not already shown that God purposes and acts at every point in history; but because Paul indicates that God has acted at every point in history, even the future, then logically God must “work all things according to the counsel of His will” at every point in history, even in the future.

Ephesians chapter 1 then becomes the lens through which we look at passages such as Exodus 32, which Open Theists use as support for their view.  Here Moses intercedes on behalf of Israel and God turns His wrath away, we have a stronger theological foundation for understanding what happened.  God can ordain that Israel would blatantly break the covenant and that He would respond with anger, as He should being a Holy God.  Consequently He can also foreordain that Moses would intercede for Israel and that He would spare Her because of Moses’ prayer.  God does these things, He ordains moments and responses, for His glory.  He ordained that Israel would be given mercy in order that they might thank Him for it.  Helpfully it needs to shown that Moses was a picture of the coming Messiah.  This intercession for Israel is a picture of Christ’s intercession for humanity.  Matthew goes to painstaking lengths to picture Christ as the second Moses, and thus was given similar roles and purposes, namely to be the vassal leader over Israel.

Basics for Understanding the Tri-Unity of God

There are three propositions that must always remain in our minds when thinking through the God of the Bible as being Triune.  The first is that there is one and only one God.  Christianity is not a polytheistic religion.  Deuteronomy 6:4 says this: “Hear O Israel, the Lord your God, the Lord is one”.  The second proposition that is crucial to a Biblical understanding of the Trinity is that there are three persons; namely God the Father, God the Son and God the Holy Spirit.  Though each person is mentioned specifically in Scripture, there are a few passages where all three are mentioned together.  Of these, probably the most important account of the Trinity is in Matthew chapter three at the baptism of Jesus.  Here Matthew describes it this way: “And when Jesus was baptized, immediately he went up from the water, and behold, the heavens were opened to him, and he saw the Spirit of God descending like a dove and coming to rest on him; and behold, a voice from heaven said, ‘This is my beloved Son, with whom I am well pleased’” (Matthew 3:16-17).  In this passage the Son of God was being baptized, He was anointed by the Holy Spirit, and He was blessed by the Father.  It is then of no coincidence that when Jesus gives the Great Commission to the disciples, He says that “baptized them in the name of the Father and of the Son and of the Holy Spirit” (Matthew 28:19).  The third proposition to maintain is that each person is wholly divine.  Throughout the ages many people, both in and outside of Christianity have denied the divinity of certain triune persons.  The most recent pushback against the divinity of a Person has been by Jehovah’s Witnesses, a cult which denies that Jesus is in fact wholly God.  John 1:1 says that “In the beginning was the Word, and the Word was with God, and the Word was God, and He was with God in the Beginning” (John 1:1-2).  Later in this chapter John says that “the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth” (John 1:14), which is an obvious reference to Jesus Christ.  From John 1:1 we can draw three truths: 1. That Jesus is indeed God, 2. That Jesus is eternal, as is His Father, and 3. That the person of Jesus is distinct from the personhood of the Father.

Having looked at these statements we can presume that God is indeed Triune in nature, meaning that He is in some sense three-in-one.  But Scripture, as far as scholars can tell, does not indicate how exactly it can be that God can be one and have three persons.  In the same way that we cannot be exactly sure in what way God can be completely providential while man is responsible for His actions, we still must believe it.  Our response to this teaching of the Triune God should be, “Though I do not understand how it works, I believe that there is one God, and the He is three persons.

Of the function of each person we can say this.  The Father, being the head of the Trinity, is the creator and initiator of all things, whether it be centered on the first creation, or the salvation of man in this time period.  Ephesians chapter 1 says that God the Father is the one who elected believers: “Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places, even as he chose us in him (Christ) before the foundation of the world, that we should be holy and blameless before him” (Ephesians 1:3-4).  The Son is the means by which all God’s plans are accomplished.  This is why he can also be called “creator”, for he is the way in which God created.  Most specifically this applies to salvation.  While God the Father is the one who plans salvation and elects those whom He desires to be brought into His kingdom, Jesus Christ is the means by which the elect are brought in.  All who accept Jesus Christ as savior are kept from God’s wrath by means of Christ’s shed blood on the Cross.  And not only did Christ die for our sins, but even now he is sitting next to the Father interceding on our behalf, that He might be the propitiation for our sins.  Romans 8:34 says that Jesus “is at the right hand of God, who indeed is interceding for us”.  The work of the Holy Spirit is to apply salvation to believers.  Not only does He regenerate believers (John 3:3-4) but he also sanctifies them (Romans 8:13).  The work of the Spirit can be summed up this way: The Spirit makes the Word audible in a saving way to the human (John 14:25-26), regenerates the believer (John 3:2-5), sanctifies him/her (Romans 8:13) and empowers them to do Gospel work (1 Corinthians 12:7-11).

Philemon: Observations and Answered Questions

• • Paul does not begin directly talking to Onesimus until verse 10 of this book.
  • To whom, from whom and for whom is this book written?
    • We can assume the letter was written by Paul, for his name is listed first and the letter is very Pauline sounding.  But, at the very least Timothy played a part in the writing of this letter, for it begins as such; “Paul, a prisoner for Christ Jesus, and Timothy our brother, to Philemon…”  So the letter is from Paul and Timothy to Philemon, amongst others.
    •  The letter itself is written for the benefit of the church and was mean to be read by the church.  The two main characters in this “story” are Philemon and Onesimus, for the book itself is shaped around Paul appealing to Philemon to accept Onesimus back as a “beloved brother” (16c).  This would lead one to think that such a personal issue would only be brought up between the two parties, Philemon and Onesimus.  But instead Paul addresses the letter to “Philemon…Apphia…Archippus…and the church in your house” (1c-2).  What I believe we can draw from this is that the issue at hand, namely Onesimus being accepted as a brother, involves the whole church.
  • Who are the main characters?
    • It seems that there are four main sets of characters in this book.
      • Paul and Timothy are the authors of the letter as well as the ones who send Onesimus back to his master (1, 12).
      • Onesimus, who is a slave that left his master (15,16)
      • Philemon, who presumably was the master of Onesimus.  This could be reasoned from the fact that his name is mentioned first in the list of the letter’s recipients.
      • The church in Colossae.  I would argue that the usefulness described in verse 11 is a usefulness meant to be directed towards the Body of Christ.  Also all of the church should welcome back Onesimus as a “beloved brother” (16).
  • The text does not outwardly state that Philemon is first and foremost the intended recipient.  But this can be concluded by that face that Paul seems to be talking directly to a single person, and that the first name on the list of recipients is Philemon.
  • What is the purpose of the letter?  Why is Paul writing this letter?
    • Paul’s reason for writing comes out specifically in verse 10 and 17. “I appeal to you for my child, Onesimus, whose father I became in my imprisonment” (10) indicates that Paul is going to ask something of Philemon.  We know that what Paul asks will be of great importance, for we know that he was “bold enough in Christ to command (Philemon) to do what is required” (8).  Paul’s request could instead have been a command, and the correct action is “required” of Philemon.  It was decisive that Philemon act in a Godly manner.  His request is this, that Philemon would “receive him as you would receive me (Paul)” (17b)  Once again the importance of Philemon responding in a Godly way, by receiving Onesimus as he would receive Paul, is emphasized by the beginning of this verse.  “[I]f you consider me your partner, receive him as you would receive me” (17) could be worded this way: “If you consider yourself a believer and us as brothers in Christ, then you will receive Onesimus as you would receive me”.
  • To what end did Onesimus leave Philemon?
    • There are two viewpoints to answer this question from, man’s and God’s.  We will begin from man’s viewpoint.  I believe that we can infer Onesimus’ fleeing from a few passages and from the text as a whole.  One can sense a fear of coming back to Philemon and to the church in Colossae in Onesimus in that him himself does not return on his own, but is instead sent by one who has authority in the church, which is Paul.  Also, in verse 19 Paul claims that he will pay all of Onesimus’ debts, indicating that possible enslavement could have hindered Onesimus from returning to Philemon.

  Paul tells of a greater, sovereign purpose that reigns over this situation.  He says this: “For this perhaps is why he was parted from you for a while, that you might have him back forever, no longer as a slave but more than a slave, as a beloved brother – especially to me, but how much more to you, both in the flesh and in the Lord” (15-16).  Paul is saying that the purpose to Onesimus’ parting was for the sake of salvation.  We know from earlier in the passage that Paul spent much time with and was possibly imprisoned with him (9-10, 13).  From these points we can deduce that it was the work of God and the ministry of Paul that brought about the salvation of Onesimus.  But it was not only for the purpose of salvation that God brought him to Paul, but so that the church on Colossae “might have him back forever, no longer as a slave but more than a slave, as a beloved brother…in the Lord” (15,16).  Paul also indicates that Onesimus is now useful, unlike when he was in bondage to sin and to man.  He is sending back to the church one who is now useful, meaning that Paul is giving to this church one who will help build it up as  the body of Christ.

  • What are some themes in the book of Philemon?
    • References to the church are found throughout the book.  Paul includes multiple believers in the addressing of this letter (1b-2).  He then commends Philemon for his love “for all the saints (5), as well as how the “saints have been refreshed through you (Philemon)” (7c).
    • Faith in Christ as a unifying source is another theme that Paul brings out, which is especially relevant to the relationship at hand.  Verses 4-7 deal directly with the church in Colossae and the mutual benefits of shared faith.  Paul says this: “I thank my God always…because I hear of your love and of the faith that you have toward the Lord Jesus and for all the saints, and I pray that the sharing of your faith (between the members of the church) may become effective for the full knowledge of every good work that that is in us for the sake of Christ.  For I have derived much joy and comfort from your love, my brother, because the hearts of the saints have been refreshed by you” (4-7).  Similarly verse 16 implies that being “in the Lord” (16e) is a cause for “brotherhood” (16b) with other believers.
  • What is the main theme of Philemon?
    • I think that there is one main theme and purpose of the book, that leads to one important implication and application.  Paul’s desire is for there to be reconciliation amongst believers where there once was disastrous conflict.  Paul’s “appeal” (10a) is for Philemon to “receive him (Onesimus) as you would receive me” (17b), which is as a “beloved brother…in the Lord” (16).  Paul’s urge is for there to be reconciliation between believers who were before at odds with each other.  Consequently he indicates that this reconciliation will lead to proper fellowship and mutual benefit in church.  We must remember that peace with God will lead to peace with other believers.  If a sinner who hates God can be reconciled with Him how much more easily can two sinful humans be reconciled to each other?
  • Does Paul indicate what our heart should look like in response to conflict and disagreement?
    • Paul tells Philemon that he has the right and is “bold enough in Christ to command you (Philemon) to do what is required” (8).  Having already seen the rest of the passage, we know that this is concerning Onesimus’ return.  But instead of commanding Philemon, Paul says this: “yet for love’s sake I prefer to appeal to you” (9a).  We can draw from this that Paul expects Philemon to do “what is required” (8b).  Having seen that what is required and what Paul requests of Philemon is for him to “receive him (Onesimus) as you (Philemon) would receive me (Paul)” (17b).  Since Paul says that all of this is for “love’s sake” (9a), we can conclude that the proper heart that brings about reconciliation is centered on love.  Better yet, true reconciliation will only come about when the offended people are filled with love for the offender.

Deuteronomy 6:1-9: Loving God and Knowing Wisdom

My hope, if God wills it is to work through part of the book of Proverbs.  But in doing this I feel it necessary to start by gaining an understanding of the greatest commandment, found in Deuteronomy, chapter six.

“Now this is the commandment, the statutes and the rules that the Lord your God commanded me to teach you, that you may do them in the land to which you are going over, to possess it, that you may fear the Lord your God, you and your son and your son’s son, by keeping all his statues and his commandments, which I command you, all the days of your life, and that your days may be long.  Hear therefore, O Israel, and be careful to do them, that it may go well with you, and that you may multiply greatly, as the Lord, the God of your fathers, has promised you, in a land flowing with milk and honey.  “Hear, O Israel: The Lord our God, the Lord is one.  You shall love the Lord your God with all your heart and with all your soul and with all your might.  And these words that I command you today shall be on your heart.  You shall teach them diligently to your children, and shall talk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise.  You shall bind them as a sign on your hand, and they shall be as frontlets between your eyes.  You shall write them on the doorposts of your house and on your gates.”  Deuteronomy 6:1-9 (English Standard Version)

Solomon is very clear as to the purpose of his proverbs; “To know wisdom and instruction, to understand the words of insight, to receive instruction in wise dealing, in righteousness, justice, and equity; to give prudence to the simple, knowledge and discretion to the youth.” (Proverbs 1:1-4)  But without an understanding of the root of this wisdom and knowledge, Solomon’s Proverbs initially seem to be focused only on better living and moral dealings.  Often bible readers struggle with fitting the book of proverbs into the rest of scripture because it feels empty of salvation.  As a result of a liberally theological emphasis on living like Jesus, traditional evangelical believers shy away from any teachings that explain the call to live morally.  Ironically, this confusion flows out a lack of understanding.  If we follow the divinely placed breadcrumbs we will see that wisdom, and consequently right living, flow from a deep love for God and an understanding of his character.

In Deuteronomy six Moses sums up all of God’s laws and instructions into one commandment, the greatest commandment.  “Now this is the commandment, the statues and the rules that the Lord your God commanded me to teach you…you shall love the Lord your God with all your heart and with all your soul and with all your might.”  Everyone command given by God is centered on and will always lead back to this; that you love God with all of who you are and with everything you have.  This is the first essential breadcrumb, that your affections, Love and worship would be ever towards God, “for the Lord your God in your midst is a jealous God…” (Deuteronomy 6:15a)

Verses 1-3 of chapter six give a list of purposes for Moses teaching this great commandment to the people of Israel.     The second breadcrumb is located at the beginning of verse two; “[T]hat you may fear the Lord your God.”  Here Moses is making a direct connection between a love for God and the fear of him as Lord.  Though it pains me to admit that I struggle in understanding this often used phrase, I believe that I am safe in pointing out some associations with it.  First, it is in the context of a covenant relationship with God, particularly in Him giving salvation and humans responding in service of him as well as obedience to him.  Secondly, the fear of the Lord means a right understanding of God’s character, which we see most clearly in the incarnate, crucified and resurrected messiah, Jesus Christ.  And as a result of this understanding we become in awe of God’s complete and perfect holiness as we see how completely different He is from us and how far His greatness surpasses our lowliness.  The character of God and his mercies given to us are the driving forces for gaining wisdom and understanding.

The final breadcrumb is Proverbs 1:7.  “The fear of the Lord is the beginning of knowledge…”  This understanding of Him as God is the starting point for the pursuit of wisdom and knowledge.  Being in awe of God as completely holy, righteous, and just is where we must commence our journey.

Simply put,

A true love for God is needed

If we are to have a correct fear of Him

And a correct fear of him; an understanding of his character, embracing salvation in Christ alone and responding in service to him by obeying his commands is needed

If we are “to know wisdom and instruction, to understand words of insight.” (Proverbs 1:2)

For, to “love the Lord your God with all your heart and with all your soul and with all your might” (Deuteronomy 6:5) is the beginning of a fear and reverence of him.  And “The fear of the Lord is the beginning of knowledge.” (Proverbs 1:7)

We will not be bogged down with the command to know wisdom and live rightly if we can continually trace it back to a deep love for God.  Out of your love for the One True God should flow wisdom and Gospel centered living.  So dive deep into a love relationship with God, and see how this brings you great joy and affects your actions.

And as for these commands, “You shall teach them diligently to your children, and shall talk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise.  You shall bind them as a sign on your hand, and they shall be as frontlets between your eyes.  You shall write them on the doorposts of your house and on your gates.” (Deuteronomy 6:7-9)

The Culmination of God’s Work in Christ

“In the beginning was the Word, and the Word was with God, and the Word was God”. (John 1:1) And “God created the heavens and the earth.  The earth was without form and void, and darkness was over the face of the deep.  And the Spirit of God was hovering over the face of the waters.” (Genesis 1:1-2)  “Then God said, ‘Let us make man in our image, after our likeness. And let them have dominion over the fish of the sea and over the birds of the heavens and over the livestock and over all the earth and over every creeping thing that creeps on the earth.’  So God created man in his own image, in the image of God he created him; male and female he created them.  And God blessed them.” (Genesis 1:26-28b)

But all men, “even though they knew God, did not honor him as God or give thanks to him, but they became futile in their thinking, and their foolish hearts were darkened.  They exchanged the truth about God for a lie and worshiped and served the creature rather than the Creator.” (Romans 1:21, 25a)

“Yet Christ Jesus being in the form of God, ‘though humans are by nature children of wrath’ ( Ephesians 2:3c), did not count equality with God a thing to be grasped, but made himself nothing, taking the form of a servant, being born in the likeness of men.” (Philippians 2:6)  He did this because “before the foundations of the world, God chose us that we should be holy and blameless before him.” (Ephesians 1:4a)

“The birth of Jesus Christ took place in this way.  When his mother Mary had been betrothed to Joseph, before they came together she was found to be with child from the Holy Spirit.  And the Angel said this of the child, quoting from the prophet Isaiah, ‘Behold, the virgin shall conceive and bear a son, and they shall call his name Immanuel, which means “God with us”’” (Matthew 1:18, 22-23)  Now after Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, wise men from the east came to Jerusalem, saying, ‘Where is he who has been born kin of the Jews?  For we saw his star when it rose and have come to worship him.’  When Herod the king heard this, he was troubled, and all Jerusalem with him; and assembling all the chief priests and the scribes of the people, he inquired of them where the Christ was to be born.  They told him, ‘In Bethlehem of Judea, for so it is written by the prophet: “And you, O Bethlehem, in the land of Judah, are by no means least among the rulers of Judah; for from you shall become a ruler who will shepherd my people Israel”’” (Matthew 2:1-6) And in coming to this earth “He was despised and rejected by men; a man of sorrows, and acquainted with grief, and as one from whom men hide their faces he was despised, and we esteemed him not.” (Isaiah 53:3)

According to the purpose of God “The chief priests delivered Jesus Christ over to the people to be crucified.  So they took Jesus, and he went out, bearing his own cross, to the place called The Place of a Skull, which in Aramaic is called Golgotha.  And there they crucified him.” (John 19:16b-18a) “After this, Jesus, knowing that all was now finished, said (to fulfill the Scripture), ‘I thirst.’  A jar full of sour wine stood there, so they put a sponge full of the sour wine on a hyssop branch and held it to his mouth.  When Jesus had received the sour wine, he said, ‘it is finished,’ and bowed his head and gave up his spirit.” (John 19:28-30)

“And on the first day of the week, at early dawn, they went to the tomb, taking the spices they had prepared.  And they found the stone rolled away from the tomb, but when they went in they did not find the body of the Lord Jesus.  While they were perplexed about this, behold, two men stood by them in dazzling apparel.  And as they were frightened and bowed their faces to the ground, the men said to them, ‘Why do you seek the living among the dead?  He is not here, but has risen.  Remember how he told you, while he was still in Galilee, that the Son of Man must be delivered into the hands of sinful men and be crucified and on the third day rise.” (Luke 24:1-8)

And all these things happened according to the desire of God, for “this Jesus, delivered up according to the definite plan and foreknowledge of God, lawless men crucified and killed” (Acts 2:23) so that “man may know the only true God, and Jesus Christ whom he has sent.” (John 17:3)

He was despised and rejected by men; a man of sorrows, and acquainted with grief, and as one from whom men hide their faces he was despised, and we esteemed him not.  Surely he has borne our griefs and carried our sorrows; yet we esteemed him stricken, smitten by God, and afflicted.  But he was wounded for our transgression; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his stripes we are healed.  All we like sheep have gone astray; we have turned – every one – to his own way; and the Lord has laid on him the iniquity of us all. (Isaiah 53:3-6)

Blessed is the man who makes the Lord his trust. (Psalm: 40:4)

For a Little While

[6] In this you rejoice, though now for a little while, if necessary, you have been grieved by various trials, [7] so that the tested genuineness of your faith—more precious than gold that perishes though it is tested by fire—may be found to result in praise and glory and honor at the revelation of Jesus Christ. (1 Peter 1:6-7 ESV)

Though this passage as a whole has blessed me, I have been particularly moved by two words.  Though I do not dare compare my trials to those of the church in Asia Minor, for my life has been a bowl of peaches compared to those who were part of the early church, I am filled with joy when Peter says that our time on this earth is only a “little while”.  In light of sin and temptation, as well as my pride and self love, my heart sings praise, glory and honor to God for the revelation of Jesus Christ, which believers will experience fully after this short time on a broken, disruptive earth.  Our time here is very little in light of the never ending worship we will partake of in heaven.

Brothers and sisters, know that God’s love for you will soon bring you completely into his presence.  Remember that to live is Christ and to die is gain.  Live like Jesus here, while looking forward with eager expectation of our complete resurrection.