Skip to main content

The Kingdom of the Lord endures forever.

In Ezekiel 29, we read about God's judgment upon Egypt, that proud nation, which caused so much distress to His people, Israel. Egypt's time of power had come to an end. Their position of power had been taken by Babylon. The Lord is looking beyond the day of Babylon's power. He is doing a work that is eternal. His work centres upon His people, Israel - "On that day, I will make the people of Israel strong again ..." (Ezekiel 29:21).
In Ezekiel 30, we read about the fall of Egypt and the rise of Babylon. The history of our world is the history of the rise and fall of nations. Whatever happens, the Lord remains the Lord of history. Kingdoms rise. Kingdoms fall. The Kingdom of the Lord endures forever. This is a great encouragement to God's people. The knowledge that God is in control assures us that there is, in history, more than just the ever-changing flow of events. There is the God whose love remains forever.
Egypt will be conquered. This message, from Ezekiel 29-30, continues in Ezekiel 31. The time of Egypt's power will come to an end. The power of God is very different. He is the eternal God. His power is a very special power. It is the power of love. His love is as great as His power. When we sing, "How great Thou art", we do not sing only of His great power. We sing also of His great love. In the events of history, we must learn to see God at work - in power and love. The power of God's love is so different from Egypt's love of power.
Again, in Ezekiel 32, we read about God's judgment on Egypt. God's Word of judgment is awesome. There is a real sense of the holiness of God. Men cannot do what they like, and expect that God will not punish them. When we read of such things, it becomes clear to us that it is better to listen to God and obey His Word than to ignore him and invite Him to send His judgment into our lives.
Labels:

Comments

Post a Comment

Popular posts from this blog

Carl Bangs, “Arminius: A Study in the Dutch Reformation”

In this post, I will draw comparisons between Arminius and Berkouwer.  * Bangs points out that the historical situation in Holland was not a simple one - Calvinism coming in, Arminius nearly ruining it and the Synod of Dort restoring it: “The earliest Dutch Reformed leaders don’t seem to be Calvinists at all. They rise out of the soil, here and there, nurtured by the old Dutch biblical piety, not seized by dogmatic insights, but steadily pressing toward a purified life of faith according to Scripture” (p. 21). This emphasis is similar to Berkouwer’s insistence that election is not a special gnosis for the theological elite. Rather, it is a confession of faith, arising from the hearts of those who have come to know the grace of God ( Divine Election (DE), p. 216).    * Bangs observes that Arminius’ theological method is “practical and through faith”: “For the Theology which belongs to this world, is practical and through faith: Theoretical Theology belongs to the o...
Post a Comment
Read more

A response to a comment by G. R. Osborne on Berkouwer’s understanding of the doctrine of final perseverance

In his contribution to Clark Pinnock (editor), Grace Unlimited (1975), G. R. Osborne states that Berkouwer, in Faith and Perseverance, pp. 9-10, “speaks of the time less ness of the doctrine of final perseverance, founded on ‘the richness and abidingness of salvation” (p. 188, emphasis mine). This single-sentence comment on Berkouwer’s view hardly gives a fair indication of the type of thinking found in Chapter 1 of Berkouwer’s Faith and Perseverance - “Time li ness and Relevance” (pp. 9-14, emphasis mine). Berkouwer insists that “the living preaching of the Scriptures, which offer no metaphysical and theoretical views about … ‘permanency’ as an independent theme in itself, does nothing to encourage ‘a continuity which is … opposed in any way to the living nature of faith” (p. 13). Berkouwer stresses that “The perseverance of the saints is not primarily a theoretical problem but a confession of faith” (p. 14) and that “The perseverance of the saints is unbreakably connected wi...
Post a Comment
Read more

Faith in Scripture as God's Word

Berkouwer criticizes "an incorrect conception of theology, a conception of theology, a conception which considers it possible to discuss Holy Scripture apart from a personal relationship of belief in it, as though that alone would constitute true 'objectivity'." (Holy Scripture, pp. 9-10). He holds that those who view Scripture in this way "wrongly ... see involvement and correlation as subjectivism" (Holy Scripture, p.10). Such a misguided fear of subjectivism lapses into a false objectivism with its suggestion that Christian truth can be considered without direct reference to the believer's personal involvement with that truth. Berkouwer maintains that there must be a proper understanding of the correlation between faith and its object. He emphasizes that "faith is decisively determined by the object of faith, namely God and His Word". He rejects the idea that "Scripture ... derives its authority from the believer's faith...
Post a Comment
Read more