Read Your Bible, Find Your Saviour.: February 2024

Friday 16 February 2024

Jesus died for us ...

What do we mean when we say, "Jesus died for us"? Who are the "us" for whom Jesus died?

A number of years ago, I read a paper, written by Dr Alan C. Clifford. It was entitled, "Atonement for all, salvation for some." It had the sub-title: "Authentic Calvinism: A Clarification." In this paper, Dr Clifford presents 16 pages of quotations from Calvin. He makes two important observations: (i) "Calvin places election in the wider context of the atonement rather than vice versa" (p.1); (ii) "Failure to detect this has led high Calvinist expositors to misinterpret Calvin's thought" (p. 1). The question, raised by Dr Clifford, could be summed up thus: Does the Gospel break through so freely within the Calvinistic system as it does in the writings of Calvin himself? This is the question of the relationship between the system and the Gospel.

In the early years of my Christian life, I had a friend who spoke, with great zeal, about defending "the five points of Calvinism." With great vigour, he gave the impression that the cardinal point of the Gospel was this: Christ died "for the elect, and the elect only." The more I've thought about this, the more I've come to emphasize the importance of keeping things in proportion - speaking of the Christian faith with a proper Biblical balance: If God was so concerned to teach the doctrine of limited atonement as rigidly as some would have us believe, should we not expect Scripture to make this point more clearly than it does?

In the opening chapter of his book, Divine Election, G. C. Berkouwer emphasizes Calvin's twofold warning: "On the one hand, we must not be silent where God speaks; on the other hand, we must not speculate beyond that which God, in His wisdom, has set us." (p. 15). Aware that theological reflection can so easily take on a life of its own, Berkouwer places great emphasis on "our responsibility to return always to Scripture" (p. 23). He emphasizes the importance of "speaking in the light of the full context of the Gospel message" (pp. 18,21). This, he insists, is so important if we are to avoid lop-sidedness in our preaching of the Gospel, the Good News concerning "Christ crucified."

Again, in the early years of my Christian life, I had a friend who stopped me in my tracks when I was describing a conversation I had with a man with whom I was sharing the Gospel. I said, "I told him that Christ died for him." Before I could say any more, my friend said to me, "You told him what?" I repeated it, "Christ died for him." My friend asked, "How do you know that Christ died for him?"

This conversation, from a long time ago, raised questions in my mind: How are we to understand the doctrines of election and atonement? How will our understanding of these doctrines shape our preaching of the Gospel?

Another friend, from the early years of my Christian life, suggested to me that one can hardly the Gospel if we depart from the doctrine of limited atonement. As I have thought about this, I have asked the question: How far can we systematize the Gospel message without hindering its proclamation? As I asked this question, I became aware of a tendency to simplify or systematize Scripture seems content to describe atonement and salvation in a more complex way - "atonement for all, salvation for some" (the title of Alan Clifford's paper, with which this post began).

While I do not agree with the view that questioning the doctrine of limited atonement leads to a dilution of the Biblical Gospel, I must point out that one need only read Jim Packer's introduction to John Owen's The Death of Death in the Death of Christ, to understand why some people are so strongly committed to the idea that the doctrine of limited atonement is the only acceptable view. To those who are thoroughly committed to Owen's view of the atonement, we should draw attention to the differences between Owen and Calvin.

Rather than speaking of a limited atonement, like Owen does, Calvin distinguishes between sufficiency and efficiency (atonement for all, salvation for some - again, the title of Alan Clifford's paper on Calvin).

Commenting on 1 John 2:2, Calvin "does not say ... that "whole world" means the "elect world" . (Clifford, p. 2) - "Calvin ... taught that the elect partake efficaciously of an atonement nonetheless provided for all conditionally ... When his statements are particularist, he is merely affirming the certain and limited efficacy of redemption in the case of the elect, rather than denying an ordained salvific universalism which undergirds the proclamation of the Gospel. When Calvin says,'God is the Saviour of the elect', he is merely stating the undeniable; but he, nowhere, employs the exclusive particularist expression, 'Christ died only for the elect'. Without questioning that Calvin often speaks of the efficacious redemption of the church, it is equally beyond doubt that he affirms a conditional salvation for the world" (Clifford, p. 2).

In the early years of my Christian life, I was greatly influenced by the preaching of Rev George Philip. Many years ago, George Philip was invited to speak at a conference by Rev Jack Glass, but, first, he was asked to state that he agreed with "the five points of Calvinism". In his reply, George Philip stated his opinion that the Scriptures did not teach such a rigid view of limited atonement, as it is presented to us in "the five points of Calvinism". By distancing himself from the rigidity of the doctrine of limited atonement, George Philip was not moving towards the kind of absolute universalism, which has become so common in modern theology. Rather, he was emphasizing that there is an openness about the Biblical proclamation of the Gospel, an openness which we do not find in a rigid doctrine of limited atonement.

We see this openness in the preaching of George Philip. In his sermon on "Judgment" in the booklet, The School of Discipleship, he comments on the words of a hymn, "None need perish, none need perish;, All may live, for Christ has died." - "None need perish because Christ has died. Judgment need not be, because Christ has died. But the corollary to that is simply that judgment must be, when the Christ who died is refused" (p. 81). Later, he reminds his hearers of these points: "I spoke, at the beginning of the message of the Gospel, declaring that none need perish. Oh, my friends, no-one needs to come into judgment, but many will" (p. 87). George Philip's sermon ended with these words, "If, in your heart, you find yourself, saying, 'Preacher, preacher, I do not want to be judged on the Great Day. I want to be forgiven. I want to be part of God's eternal Kingdom', then let the message of the Gospel to your heart tonight" (p. 88). This is a good example of preaching which emphasizes the universality of the atonement without teaching the doctrine of universal salvation.

During my years as a theological student, I was greatly influenced by the writings of G. C. Berkouwer. I, first, became aware of the writings of Berkouwer, a student conference at St Andrews. George Philip was the main speaker at this conference. At this conference, I met two Dutch students. Some of Berkouwer's books were on the bookstall. One of the dutch students was a theological student. Berkouwer's books attracted his interest. After the conference, I took the Dutch students to Edinburgh. We visited the Free Church Book Room. I came across the book, Creative Minds in Contemporary Theology, edited by Philip E. Hughes. This book contained a chapter on Berkouwer. It was written by Lewis B. Smedes. This chapter attracted my interest. I bought the book. After reading the chapter on Berkouwer, I wanted to read more and more of Berkouwer.
Berkouwer emphasizes "the universality of "Christ's sacrifice ... Christ has died for all" (The Return of Christ, p. 387, n. 1). He insists that we must preach the message that "the sacrifice of Christ is sufficient for the forgiveness of all sins" (Divine Election, p.226). Asking how, in our preaching of Christ crucified, we are to speak of the forgiveness of sins, he emphasizes that the Gospel does not come to us, saying, 'Christ died in your place, all your sins are forgiven." He points out that it is one thing to say to sinners,'You are loved by God', and it is quite another thing to say, 'You have been forgiven by God.' Berkouwer tells us that we must remember that the Gospel comes to us as a call to faith, a call to receive the forgiveness of sins through faith in Christ. When we preach the Gospel of God's love, we must take care in our use of the word, 'forgiven.' When preaching Christ as the Lamb of God, who takes away the sin of the world, we must call upon our hearers to believe in Him so that they might be saved by Him. We must not offer to our hearers a shallow, superficial and false assurance of forgiveness. We must call them to put their faith in Christ and receive salvation from Him (Divine Election, p. 233).

The Holy Spirit in the Life of Faith (with links to audio version)

Here are two links to an audio version of a lecture given in January 1987:

The Holy Spirit in the Life of Faith,Part One

The Holy Spirit in the Life of Faith, Part Two

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The Holy Spirit is the Breath of God. All Scripture is God-breathed. We experience the Breath of God upon our life when we listen attentively to the God-breathed Scriptures. Paul speaks, in 2 Timothy 3:15-17, of the relationship between the Breath of God (the Holy Spirit) and the God-breathed Word (the Holy Scriptures) – ‘the Holy Scriptures … are able to make you wise for salvation through faith in Christ Jesus. All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the man of God may be thoroughly equipped for every good work’.

1) The Holy Spirit uses the Word of God to make us wise.

The wisdom which comes from the Spirit and the Word is a special kind of wisdom. It is not the wisdom of this world. It is the wisdom which is bound up with Christ, salvation and faith. Worldly wisdom places great value on intellectual attainment. It emphasizes the importance of getting on in the world. True spiritual wisdom has quite different priorities. As we feed upon God’s Word, the Spirit imparts wisdom to us, a wisdom which the world can neither understand nor receive. This is the wisdom of which Paul speaks in 1 Corinthians 2. He describes this wisdom as ‘a secret and hidden wisdom’ (v.7). This wisdom is no longer hidden from us – ‘God has revealed it to us by His Spirit’ (v.10). It is hidden only from those who refuse to read and hear with faith the ‘words … taught by the Spirit’ (v.13).

2) The Holy Spirit uses the Word of God to lead us to Christ.

Jesus has given us His promise concerning the Holy Spirit: ‘He will glorify Me, for He will take what is Mine and declare it to you’ (John 16:14). If we are to honour the Holy Spirit in our preaching, we must focus on the cross of Christ’ – ‘we preach Christ crucified’, ‘I decided to know nothing among you except Jesus Christ and Him crucified’ (1 Corinthians 1:17,23; 2:2). We must pray for ‘the Spirit’s power’ (1 Corinthians 2:4-5). How are we to preach Christ crucified? Will it mean preaching only from a select group of ‘gospel texts’ which refer explicitly to the death of Christ? Preaching Christ and Him crucified does not mean that we must narrow down the focus of our preaching. What, then, does it mean? It means that we must learn to see Christ in ‘all the Scriptures’ (Luke 24:27). At the very centre of all of our preaching from God’s Word, there must stand Jesus Christ and Him crucified. We do not read Christ into places where He is not to be found. Rather, we emphasize that Christ – ‘the Lamb of God who takes away the sin of the world’ (John 1:29) – is the central Theme of the Scriptures. The Spirit of God points us to Jesus Christ and Him crucified. We are to ‘keep our eyes on Jesus’ (Hebrews 12:2). As we keep our eyes on Him, we will find that the Spirit directs our attention to the cross, graciously reminding us that we have been ‘redeemed … with the precious blood of Christ’ (1 Peter 1:18-19).

3) The Holy Spirit uses the Word of God to bring us to salvation.

Jesus Christ is ‘our wisdom, our righteousness, our sanctification and redemption’ (1 Corinthians 1:30). He is our full salvation. From beginning to end, our salvation is in Him. There is no room for boasting on our part: ‘Let him who boasts, boast of the Lord’ (1 Corinthians 1:31). Our salvation is an ‘out of this world’ salvation. It is ‘out of this world’ in its origin. It is a salvation which has its origin in the ‘before the ages’ love of God, the eternal love of God. It is a salvation which has, as its destiny, ‘our glorification’ (1 Corinthians 2:7). When Paul speaks of this eternal salvation, this glorious salvation, he emphasizes its ‘out of this world’ character. He writes, ‘What no eye has seen, nor ear heard, nor the heart of man conceived … God has prepared for those who love Him’ (1 Corinthians 2:9). This salvation is not only ‘out of this world’. It has entered into our experience: ‘God has revealed (His salvation) to us through the Spirit’ (1 Corinthians 2:10). Salvation has been revealed. It has come ‘from above’. Here below, we experience salvation. Here below, we confess, with gladness of heart, that salvation has come to us. Tempted to doubt God’s salvation, we must allow the Spirit to bring to our remembrance this salvation which comes ‘from above’. Tempted to think that we ‘know it all’, we must remember that we are still here below. When we speak of God’s salvation, we must speak with deep gratitude to God ‘for His inexpressible gift’ (2 Corinthians 9:15). Our words can never give adequate expression to God’s great salvation. Nevertheless, we must not be hesitant in preaching Christ and His salvation. As we preach the gospel of salvation, we must never lose sight of the way in which the Spirit has revealed God’s salvation to us. Salvation has not come to us from the depths of our own heart. It has not come to us from some ‘great beyond’ which makes the whole matter so private that we dare not speak of it. Salvation has come to us through ‘words … taught by the Spirit’, the words of Holy Scripture. To those who live below, salvation has come ‘from above’. When we think of God’s salvation, we will come to appreciate its greatness, as we learn to see the greatness of our sin, the greatness of our need.

God’s salvation corresponds to our need. We have a need for forgiveness. The Gospel speaks to us of ‘peace with God through our Lord Jesus Christ’ (Romans 5:1). We doubt our ability to keep going in the life of faith. God’s Word says to us, ‘Do you not know … that God’s Spirit dwells in you?’ (1 Corinthians 3:16). We wonder if there is hope. God assures us that there is hope. He does this by pouring His love ‘into our hearts through the Holy Spirit who has been given to us’ (Romans 5:5). Peace with God provides us with the God-given foundation for living the life in the Spirit. Before we are called to the life of discipleship, God says to us, ‘There is … now no condemnation for those who are in Christ Jesus’ (Romans 8:1). To the believer, God says, ‘You have been set free’ – set free ‘from the law of sin and death’, set free ‘for the law of the Spirit of life in Christ Jesus’ (Romans 8:2). This freedom is in Christ. The Lord Jesus says to us, ‘if the Son makes you free, you will be free indeed’ (John 8:36). His way of setting us free is emphasized in John 8:32 – ‘you will know the truth, and the truth will set you free’. Our experience of freedom, given to us by Christ through His Word of truth, is to be an ongoing experience. This experience of freedom is described by Paul in 2 Corinthians 3:16-18. It begins ‘when a man turns to the Lord’ (v.16). Freedom is the gift of God. It is the gift of the Spirit: ‘where the Spirit of the Lord is, there is freedom’ (v.17). Our ongoing experience of freedom – freedom from sinfulness, freedom for Christlikeness – grows ‘from one degree of glory to another as we ‘behold the glory of the Lord’ (v.18).

4) The Holy Spirit uses the Word of God to bring us to faith.

God’s salvation is a gracious salvation. When, however, we join in Paul’s affirmation of Ephesians 2:5 – ‘by grace you have been saved’ – , we must take care to look down to verse 8 where we find the additional words, ‘through faith’: ‘By grace you have been saved through faith’. There must be no hint of a grace which works apart from faith, a grace which makes faith redundant. That would be ‘saved by grace without faith’ which is very different from ‘saved by grace through faith’. In our preaching, we must emphasize both the absolute necessity of grace and the absolute necessity of faith. It is important for us to ask some key questions about faith.

Our first question is this: ‘Where does faith come from?’ Is there a basic inclination in man towards believing? The parable of the Pharisee and the publican (Luke 18:9-14) gives us, in the proud Pharisee, a striking picture of man apart from the grace of God. We may not believe that we are absolutely perfect but we will, nonetheless, look around ourselves until we see someone to whom we can point and say, ‘Lord, I’m not as bad as him. I’m better than him’. The Holy Spirit has a very definite answer to such sinful pride – ‘you have no excuse, O man, whoever you are, when you judge another; for in passing judgment upon him you condemn yourself, because you, the judge, are doing the very same things’ (Romans 2:1). How do we move from being the proud Pharisee, boasting of our own self-righteousness to becoming the humble publican, crying to God for His mercy? There is only one way, the way of the Gospel. It is when the ‘Gospel’ comes to us ‘not only in word, but also in power and in the Holy Spirit and with full conviction’ that we are brought to faith (1 Thessalonians 1:5; 2:13). Let us not imagine that we can bring others to faith without the power of the Holy Spirit working in us and through us.

When we move on to our second question, ‘What is faith?’, we find that the parable of the Pharisee and the publican provides us, in the publican, with a simple picture of faith. The contrast between the faith of the publican and the works of the Pharisee is total. The faith of the publican was not a ‘work’ by which he earned salvation. He received salvation as a gift of God’s grace. The faith of the publican points in one direction only: the mercy of God. His prayer, ‘God, be merciful to me, a sinner’ (v.13), points away from the sinner to the Saviour. When we observe Jesus’ use of the word, ‘justified’, in verse 14, our thoughts tend to move towards Paul and the doctrine of justification by faith. The doctrine of justification by faith was Jesus’ doctrine before it was Paul’s. What does say Paul say about justification by faith that is not already said – in essence – by Jesus in this parable? Paul contrasts grace and works in Romans 11:6 – ‘if it is by grace, it is no longer on the basis of works’. He contrasts faith and works in Romans 9:32 where he states that Israel did not fulfil the law because ‘they did not pursue it through faith, but as if it were based on works’. While Paul contrasts both grace and faith with works, he never contrasts grace and faith. They belong together. In our preaching, we must emphasize both the offer of grace and the call to faith.

There is a third question we must ask – ‘Why is faith so important?’ Again, the parable of the Pharisee and the publican answers this question for us: ‘this man went down to his house justified rather than the other’ (v.14). It is faith which marks the difference between the man whom God has declared righteous and the man who is robed in the ‘filthy rags’ of his own religion and morality (Isaiah 64:6). The contrast between Pharisaism and saving faith is brought out well in Luke 7:36-50 where a sinful woman is forgiven as the Pharisees ‘say among themselves’, “Who is this, who even forgives sins?”‘(v.49). Jesus’ words to the woman, in verses 48 and 50, consist of three very short sentences which are packed with Gospel truth. ‘Your sins are forgiven’ – these words were spoken to the woman, but not to the Pharisees. Why? The answer is found in the next sentence – ‘Your faith has saved you’. The reason that the woman, and not the Pharisees, heard the words, ‘Your sins are forgiven’, is clear. She believed. They did not believe. The Lord Jesus then said to the woman, ‘Go in peace’.

From these words of peace, we may find our thoughts turning to the Dove of Peace, the Holy Spirit. In giving to the believer the forgiveness of sins, the Lord Jesus also gives the Holy Spirit. In grace and mercy, God gives the Holy Spirit to us: ‘regeneration and renewal in the Holy Spirit’, given to us by ‘the goodness and loving kindness of God our Saviour … poured out upon us richly through Jesus Christ our Saviour’ (Titus 3:4-7). The direct connection between Christ and the Holy Spirit is emphasized in John the Baptist’s prophecy: ‘He (Jesus Christ) will baptize you with the Holy Spirit’ (Matthew 3:11; Mark 1:8; Luke 3:16; John 1:33). In Galatians 3:14, Paul stresses that it is ‘in Christ Jesus that we receive the promise of the Spirit through faith’. He goes on to emphasize that ‘faith works by love ‘ and speaks also of ‘love’ as ‘the fruit of the Spirit’ (5:6,22-23). Love – this is so important. Love – this is the practical context for all of our theological reflection concerning the Holy Spirit in the life of faith.

5) The Holy Spirit uses the Word of God for our profit.

At our local primary school, I began a lesson on the Old Testament prophets by asking the question, ‘What is a prophet?’ One boy gave the answer, ‘It’s when you sell something for more than you bought it for’. We profit from the Scriptures because Scripture is a word of prophecy: ‘men moved by the Holy Spirit spoke from God’ (2 Peter 1:21). How do we profit from the prophets? How do we profit from the Scriptures? The answer is given in 2 Timothy 3:16 – ‘All Scripture is God-breathed and profitable’. Scripture is profitable because Scripture is God-breathed. The Bible is the Word of God. That’s why it profits us. If the Bible is not the Word of God, no amount of our saying, ‘I derive profit from reading the Bible’ will make it the Word of God. It is not our faith or lack of faith which decides whether or not the Bible is God’s Word. Our faith or lack of faith can neither add to nor take away from Paul’s great declaration, ‘All Scripture is God-breathed’. Our faith rests on a sure foundation: ‘How firm a foundation, ye saints of the Lord, is laid for your faith in His excellent Word!’ Despite our unbelief, ‘the Word of God is not bound’ (2 Timothy 2:9). Through His Word, God is able to lift us out of our unbelief and bring us into the assurance of faith. We profit from God’s Word when we allow the Breath of God, the Holy Spirit, to breathe His God-breathed words into our hearts and lives.

6) The Holy Spirit uses the Word of God to teach us.

Jesus tells us, in John 7:17, that if we want to understand His teaching, we must commit ourselves to doing the will of God. True understanding of Christ and His Gospel goes hand in hand with a practical commitment to living as His disciple. If we are not to be ‘blown here and there by every wind of teaching’, we need to commit ourselves to being ‘doers’ of God’s Word (Ephesians 4:14; James 1:22). There are ‘some things’, in God’s Word, which are ‘hard to understand’ (2 Peter 3:16). Many demands will be placed on those who take seriously the task of ‘correctly handling the Word of truth’ (2 Timothy 2:15). As we wrestle with the many-sided complexities of gaining an accurate understanding of God’s Word, we must never lose sight of ‘the simplicity which is in Christ’. We must take great care to maintain our ‘sincere and pure devotion to Christ’ (2 Corinthians 11:3).

In our learning from God’s Word and in our teaching God’s Word to others, we are to honour the Holy Spirit. He is our Teacher. This is what Jesus says concerning Him – ‘the Counsellor, the Holy Spirit, whom the Father will send in My Name, will teach you all things and will remind you of everything I have said to you’ (John 14:26). As we walk with the Lord, ‘letting the Word of Christ dwell in us richly’ the Holy Spirit will not fail us. He will not leave us without a word to speak for Him (Colossians 3:16; Luke 12:12). In the ministry of God’s Word, we are to say only what the Holy Spirit gives to us for the spiritual feeding of the people.

When I was a student, this lesson was impressed upon me by my Minister, George Philip. He pointed out to me that there may be many things which will interest me in the study, but they may not be what God is wanting me to share with the people when I go to the pulpit. I have never forgotten his words. They have provided an important framework for my ministry. Our goal is not to impress people with our great learning. Rather, it is to give them a glimpse of the greatness of our Saviour, the Lord Jesus Christ. Jack Rogers gives us a thought-provoking account of a sermon preached by G.C. Berkouwer while he was in the U.S.A. – ‘The worshippers were disappointed by his sermon. They could understand it! They expected the great professor to be profound (i.e. abstract, dull). Instead, he preached a simple gospel sermon of pastoral comfort and affirmation’ (Confessions of a Conservative Evangelical, p.141). If our preaching is a disappointment to those who bring with them the wrong expectations, let us not be perturbed. If our preaching is a help to those who are eagerly seeking to be instructed in the Word of God, let us rejoice. We are to help our hearers to ‘grow in the grace and knowledge of our Lord and Saviour Jesus Christ’ (2 Peter 3:18). This is ‘the work’ for which we have been ‘set apart’ by ‘the Holy Spirit’. This is ‘the work’ to which we have been ‘called’ by ‘the Holy Spirit’ (Acts 13:2).

7) The Holy Spirit uses the Word of God to reprove us.

This ministry of the Spirit – His reproving ministry – is vitally related to His correcting ministry. These ministries belong together. In His reproving ministry, the Spirit is concerned with showing us where we have gone wrong. In His correcting ministry, He is concerned with bringing us back to the right way. There will be those who are reproved by the Spirit of God yet they refuse His correcting ministry. The Word of God speaks very directly of this in Proverbs 29:1 – ‘He who is often reproved, yet stiffens his neck, will suddenly be broken beyond healing’. This, however, is not the intention of the Spirit’s reproving ministry. The Holy Spirit reproves us so that He might bring us back into the way of holiness. In Hebrews 3:7, we read words which ‘the Holy Spirit’ speaks to us, ‘Today, when you hear His voice, do not harden your hearts’.

In Paul’s letters, we have two different yet related instructions concerning obedience to the Spirit of God – ‘Do not grieve the Holy Spirit of God’ (Ephesians 4:30). and ‘Do not quench the Spirit’ (1 Thessalonians 5:19). While these two instructions may be similar, there is a difference of emphasis. The warning against grieving the Spirit is more related to the Spirit’s reproving ministry while the warning against quenching the Spirit is more related to His correcting ministry. When the Spirit is reproving us for our wrong living, we must not grieve Him by continuing in the wrong way. When the Spirit is seeking to bring us back into the pathway of holiness, we must not quench Him by resisting His holy promptings within us.

In connection with the Spirit’s reproving ministry, we must consider Christ’s warning against committing the unpardonable sin, ‘the blasphemy against the Spirit’ (Matthew 12:31-32; Mark 3:28-30; Luke 12:10). What is Jesus saying to us here? He is urging us to be responsive to the Spirit in His ministries of reproof and correction. We must not isolate this sin against the Spirit from all other sins of resisting the Spirit. Jesus is pressing home the urgent importance of not grieving the Spirit and not quenching the Spirit. In His ministries of reproof and correction, the Spirit speaks to us as the Spirit of Christ. He speaks as the One concerning whom Jesus says, ‘He will bring glory to Me by taking from what is mine and making it known to you’ (John 16:14). The Spirit convicts us of our sin with a view to bringing us to the Saviour who graciously forgives our sin.

8) The Holy Spirit uses the Word of God to correct us.

The Spirit’s ministries of reproof and correction belong together. In Ephesians 4:30, we see both reproof and correction. We are warned – ‘Do not grieve the Holy Spirit of God’. We must take care that we do not follow a pathway that will lead us further away from the Lord. We are encouraged – ‘in whom you were sealed for the day of redemption’. We must not lose sight of the glorious destiny towards which the Lord is leading us. In His ministries of reproof and correction, the Lord does not treat us as strangers. He treats us as children. ‘Sent into our hearts’ by ‘God’ the Father, ‘the Spirit’ enables us to call God our ‘Father’ (Galatians 4:6). In love, we are reproved – ‘ the Lord disciplines him whom he loves, and chastises every son whom he receives’ (Hebrews 12:6). His goal is our correction. He wants to transform our life, to bring us out of a life dominated by sin and into a life filled with His blessing.

Calling us back from a life that dishonours God – Do not get drunk with wine, for that is debauchery’, He invites us to live a life that brings glory to God – ‘be filled with the Spirit’ (Ephesians 5:18). The Spirit corrects us as we respond, with the obedience of faith, to the Lord’s command – ‘be filled with the Spirit’. Paul does not say, ‘Fill yourselves with the Spirit’. He says, ‘let the Holy Spirit fill you’ (N.E.B.). God is calling us to ‘the life-long walk in the Spirit’ (A.W. Tozer, The Divne Conquest, p.110). He is calling us to ‘keep on being filled with the Spirit’.The Spirit-filled life is a gift of God, a gift of grace. There can be no room for boasting of our own moral superiority. All the glory belongs to the Lord. We can only look away from ourselves to Him and say, ‘the Lord has done this, and it is marvellous in our eyes’ (Psalm 118:23). Our testimony must always be this, ‘Not to us, O Lord, not to us, but to Your Name be the glory, because of Your love and faithfulness’ (Psalm 115:1).

9) The Holy Spirit uses the Word of God to train us in righteousness.

Whenever a preacher speaks about being baptized with the Spirit or filled with the Spirit, different hearers hear the words in different ways. An important biblical way of thinking about the baptism with the Spirit is indicated in Matthew 3:11-12 and Luke 3:16-17. The baptism with the Spirit is a baptism with ‘fire’ – ‘His winnowing fork is in His hand and He will clear His threshing floor and gather His wheat into the granary, but the chaff He will burn with unquenchable fire’. The Spirit led Jesus, after His baptism, into the wilderness to be tempted by the devil (Matthew 4:11; Mark 1:12-13; Luke 4:1-2). The Spirit leads us into the refining fire where we are trained in righteousness. Training in righteousness is not fun. Compare training in righteousness with the training of a sportsman. It is hard work. There are times when it is difficult to see the goal. When we are going through hard times, we must remember the goal – ‘praise and glory and honour at the revelation (or appearing) of Jesus Christ’ (1 Peter 1:6-7).

When we are being trained in righteousness, there will be difficulties arising from the fact that loyalty to Christ is not welcome in an unbelieving world. God’s Word tells us that ‘all who desire to live a godly life in Christ Jesus will be persecuted’ (2 Timothy 3:12). When we are being trained in righteousness, we must recognize that God’s way for us may not be the way that we would have planned for ourselves. When Paul prayed about his ‘thorn in the flesh’, his prayer was answered – but not in the way he had hoped. The weakness remained, but in it Paul experienced something greater – the grace of God. God can turn even the most unlikely circumstances into ideal situations for training in righteousness. We can be assured that God knows what He is doing. Over the whole process of training in righteousness, He writes these great words – ‘My grace is sufficient for you’ (2 Corinthians 12:7-9).

10) The Holy Spirit uses the Word of God to make the man of God, complete for every good work.

‘Man of God’ – isn’t that a wonderful expression? That’s what God calls us! We don’t deserve to be called this, but this is what God has made us in Christ. God is determined to make us worthy of this marvellous title which He has so graciously bestowed upon us! We are called to maturity. We are called to mature holiness. We are to mature in our response to God’s call to holiness, that call which is at one and the same time both a command and a promise – ‘be holy, for I am holy’, ‘You shall be holy, for I am holy’ (Leviticus 11:44; 1 Peter 1:16). God’s call to holiness is clear – ”God has not called us to uncleanness, but to holiness’. This call is followed by these solemn words of warning – ‘whoever disregards this, disregards not man but God, who gives His Holy Spirit to you’ (1 Thessalonians 4:7-8). Maturity is bound up with holiness. The nearest we have, in Scripture, to a definition of maturity is found in Hebrews 5:14 – ‘solid food is for the mature, for those who have their faculties trained by practice to distinguish good from evil’. ‘Trained by practice to distinguish good from evil’ – what a practical definition of maturity! May God grant a revival of such maturity in our day. We are being ‘equipped for every good work’ These good works are the works of faith – ‘By grace you have been saved through faith … to do good works’ (Ephesians 2:8-10). These good works are produced in us through the sanctifying work of the Holy Spirit. As we ‘let the Word of Christ dwell in us richly’, the Spirit works in us to make us more like our Saviour, the Lord Jesus Christ – ‘the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control’ (Colossians 3:16; Galatians 5:22-23).

Salvation through Christ

Drawing on L Newbigin’s book, The Finality of Christ, Michael Green writes, “It is one thing to claim that all salvation is through Christ … It is quite another to claim that nobody finds life with God unless they pass through the doorway of explicit Christian faith … The Christian Church has never maintained that overt knowledge of the person and work of Jesus was essential for salvation … So to maintain … that “there is salvation in no one else, for there is no other name under heaven given among men by which we must be saved” (Acts 4:12) does not mean that no man can be saved unless he has heard of Jesus: it does mean that Jesus is the only saviour of men” (The Truth of God Incarnate, pp. 118-119, emphasis mine).

Also of interest are the comments made by S H Travis in his book, I Believe in the Second Coming of Jesus. Commenting on those who have no real opportunity to hear the message of Christ, Travis writes, “it is possible to affirm the possibility of salvation for such people, without surrendering the belief that Jesus is God’s unique means of salvation. People who lived before Christ of after him in non-Christian cultures may find salvation through Christ, even though they do not know his name, by casting themselves on the mercy of God. If a Hindu finds salvation, it is not by virtue of being a good Hindu any more than a Christian is saved by being a good Christian. Whatever a person’s religious background, ‘saving faith’ involves coming to an end of one’s own ‘religion’ and abandoning oneself to the grace of God” (p. 204, emphasis original).

Psalm 93

“The Lord reigns” - “majesty”, “strength” (Psalm 93:1). He is the eternal God (Psalm 93:2). He speaks to us. His Word is true, holy and eternal (Psalm 93:5).

Numbers 15-24

Numbers 15:1-41

God's work among His people was directed toward the future - "Once you're settled in the land I'm giving you" - and it was grounded in the past - "I am the Lord your God, who brought you out of Egypt to be your God" (Numbers 15:2,41). Our present obedience draws strength from our past redemption - "It is finished" - and our future hope - It is still to come.

Numbers 16:1-50

In this chapter, we read about the judgment of God upon those who sinned against Him. God is perfectly holy. He calls us to be holy. This is not to be a pretence. It is to be real. Those who came under God's judgment claimed to be holy (Numbers 16:3). God saw what they were really like. This very challenging. It's a reminder that we must not take God lightly: "it is a fearful thing to fall into the hands of the living God." Alongside this, we should also remember that Christ's hands were pierced for us. He waits to welcome all who return to Him, fleeing from "the wrath to come."

Numbers 17:1-18:30

Moses, the priests, the people - All of them were to honour the Lord in everything. (i) "Moses did exactly what the Lord commanded him to do" (Numbers 17:11). (ii) The priests were "a gift, given by the Lord, to do whatever work is necessary at the tent of meeting" (Numbers 18:6). (iii) The people were to "contribute the best and holiest parts to the Lord" ("out of all the gifts they had received" (Numbers 18:29). Whoever we are, whatever our place in God's Work, we are to be dedicated to the Lord, committed to doing His will and being faithful in the work He has given to us to do for Him.

Numbers 19:1-22

When we read about being made clean, we must look beyond what we read in the Old Testament. From the sprinkling of the blood of "a red cow that is perfect, with no defects", we must look on to the New Testament, where we read of "the blood of Jesus Christ which cleanses us from all sin" (1 John 1:7). Jesus Christ is "the Lamb of God who takes away the sin of the world" (John 1:29).

Numbers 20:1-29

Neither Moses nor Aaron were to enter the land, promised by God to His people (Numbers 20:12,24). This is a reminder to us that we dare not presume on God's continued blessing. The fact that He has blessed us in the past does not mean that He will always bless us. We can lose out on His blessing. The blessing of God is to be treasured. It is not be taken lightly. It must never be taken for granted.

Numbers 21:1-35

The Israelites are journeying with the Lord. He is leading them from victory to victory. Salvation fro Israel, salvation from the God of Israel, the true and living God, meant "destruction" (Numbers 21:3) for those who opposed God and His people - "How horrible it is for you, Moab! You are destroyed, you people of the god Chemosh" (Numbers 21:29). If there is to be real blessing among God's people, we must face conflict and overcome opposition from God's enemies.

Numbers 22:1-24:25

The story of Balaam concerns the challenge of speaking God's Word in truth. God is the God of truth (Numbers 23:19). His messengers must speak the Word of truth.. Before we can speak God's Word in truth, there needs to be a confession of sin, an acknowledgment of how far we have deviated from the way of truth. This confession of sin is to be accompanied by a fresh commitment to walking in the way of truth (Numbers 22:340. Speaking the Word of truth involves looking beyond ourselves to the One who is the Word of truth - our Lord and Saviour, Jesus Christ (Numbers 24:17).

Numbers 25-36

Numbers 25:1-26:65

God's people are being called on to maturity. This is the significance of the phrase, "at least twenty years old" (Numbers 26:2,4). There are, however, many dangers. We are easily sidetracked - putting other "gods" before the Lord our God (Numbers 25:3). This turning away from the Lord is a serious matter, leading to the withdrawal of God's blessing. We can, however, continue to enjoy the Lord's blessing if, like Caleb and Joshua, we are men and women of faith (Numbers 26:64-65).

Numbers 27:1-23

Joshua was to lead the people beyond the point to which Moses had led them. Joshua was chosen and empowered by God. Reading the story of God's people, from one generation to another, we find that the names change - but the Lord remains the same. Moses played his part. Joshua played his part. At every point in the story, God is there, upholding His servants in every generation.

Numbers 28:1-29:40

The people of Israel were given an extremely elaborate and detailed description of the sacrifices they were to bring to God. We no longer need to to bring such sacrifices to God. God Himself has provided the perfect Sacrifice. The Son of God has given Himself for us. He has put away our sin by the Sacrifice of Himself. We must focus our exclusive attention on Him.

Numbers 30:1-32:42

In the various areas of life - -personal faithfulness (chapter 30), our relationship with the world (chapter 31), our relationship with the Lord's people (chapter 32), there is one thing which is of the utmost importance: "we will do as the Lord has said" (Numbers 32:31). This is the most important thing: obedience to God.

Numbers 33:1-34:29

Much of what we have here is geographical. There is also, however, a spiritual dimension. God is leading His people to their new land, the land He had promised to them. In all the names of the places, we must see the hand of God directing His people according to His perfect plan. In God's "place", the "place" of His blessing, there must be nothing that hinders true worship of the Lord (Numbers 33:52).

Numbers 35:1-36:13

The whole of life is to be arranged according to God's perfect plan. This principle underlies all the detailed instructions given here. We see it, first, in Numbers 35:1 - "The Lord spoke to Moses ... " It is repeated in Numbers 35:9 - "The Lord said to Moses ... " It is emphasized in Numbers 36:5-6 - "So Moses gave the Israelites a command from the Lord ... This is what the Lord commands ... " It is seen in the response of "Zelophedad's daugthers" who "did as the Lord commanded Moses." It is found in the concluding verse of the book of Numbers: "These are the commands and rules the Lord gave the Israelites ... " (Numbers 36:13). Life may be very different today. Still, the spiritual principle remains the same: Our life is to be lived according to the teaching of God's Word.

Leviticus 1-14

Leviticus 1:1-3:17

We may note the frequent recurrence of the phrase, "a soothing aroma to the Lord" (Leviticus 1:9,13,17: Leviticus 2:2,9,12; Leviticus 3:5,16). The presence of the Lord is "like a fragrance that fills the air." Not all people welcome the presence of the Lord. To some, it is "the aroma of Christ", " a life-giving fragrance." To others, it is "a deadly fragrance" (2 Corinthians 2:14-16). We are to pray that our life - in every part - will be pleasing to the Lord, bringing glory to Him. This will involve our worship in the holy place. It will also involve our living for the Lord in the many and varied situations of everyday life.

Leviticus 4:1-35

The word, "blood, appears often here. We may note, in particular, the phrase, in Leviticus 4:25, "the blood of the offering for sin." In the final verse (Leviticus 4:35), we may note why "the blood of the offering for sin" was shed - "forgiveness" and "peace with the Lord." Reading about this, our thoughts turn towards Jesus Christ, our Saviour, who died that we might be forgiven. Out of love for us, He gave Himself for our sins so that we might have peace with God (Romans 5:8,1).

Leviticus 5:1-7:38

In the descriptions of different offerings, we catch a glimpse of our need and Christ's salvation. There is the "offering for sin" (Leviticus 5:6), the "fellowship offering of thanksgiving" (Leviticus 7:15), the "guilt offering" (Leviticus 7:34), the "ordination offering" (Leviticus 7:37). There is teaching here which we must build on in our understanding of our Christian experience. Christ died for our sins to remove our guilt and bring us into fellowship with God. Grateful to Him, we give ourselves to Him, confident that He has ordained that we should bear fruit for Him (1 Peter 3:18; John 15:16). All of this arises from the Old Testament details: - "the burnt offering, the grain offering" (Leviticus 7:37). We must always look beyond the Old Testament sacrifices to our Saviour, the Lord Jesus Christ.

Leviticus 8:1-9:24

Aaron was anointed with "the anointing oil", set apart or "dedicated" to the Lord for "holy duties" (Leviticus 8:12,30). Anointed by the Lord and dedicated to Him, "Aaron and his sons did everything the Lord commanded, through Moses" (Leviticus 8:36). Concerning the Lord's commands, "Moses said, 'The Lord has commanded you to offer these sacrifices so that you may see the Lord's glory'" (Leviticus 9:6). Together with Moses, Aaron was obedient to God, bringing the blessing of God to the people - "Then the Lord's glory appeared to all the people" (Leviticus 9:23). The principles of God's blessing are still the same. We need the anointing of the Holy Spirit. He calls us to obedience. This is the way of receiving God's blessing. This is the way in which the glory of God comes down upon the people of God. We receive God's blessing when the Holy Spirit comes down upon us in His mighty power.

Leviticus 10:1-11:47

It is vital that we know "the difference between what is holy and what is unholy" (Leviticus 10:10). God calls us to "be holy", to "live holy lives" (Leviticus 11:44). This is the central point we must see in all the many unfamiliar details of ancient Jewish worship. This is the "permanent law" (Leviticus 10:9,15). This is the teaching which must be passed on to "generations to come."

Leviticus 12:1-13:59

Again and again, we read the word, "clean." Looking beyond the teaching "regarding health", we may recall that "the blood of Jesus Christ - God's Son - cleanses us from all sin" (1 John 1:7). This is the cleansing which everyone needs. No matter how healthy we may be in our bodies, we are spiritually diseased because of sin, and we need Christ's cleansing.

Leviticus 14:1-57

We read here of our need of cleansing and of the sacrifice of a lamb as a way of removing our guilt and bringing us into peace with God (Leviticus 14:21). Spiritually, we are "poor." What we have to bring to God is not "that much." It is not enough to provide for our cleansing. What we need has been provided for us - "the Lamb of God who takes away the sin of the world" (John 1:29). Our Lord Jesus Christ has done for us what we could never do for ourselves - "There was no other good enough to pay the price of sin. He only could unlock the gate of heaven and let us in." All glory to God!

Leviticus 15-27

Leviticus 15:1-16:34

Each of us is unclean before God. Each of us needs Christ, who has given Himself as "a sin offering" to "make atonement" for us (Leviticus 16:16). Christ is the perfect Saviour, who "bears all our iniquities" (Leviticus 16:22). Concerning His great sacrifice for us, the Word of God says, "On this day shall atonement be made for you, to cleanse you; from all your sins you shall be clean before the Lord" (Leviticus 16:30).

Leviticus 17:1-18:30

Through the shed blood of Christ, we have peace with God and eternal life (Leviticus 17:11; Romans 5:1-2,8-10). We have received new life in Christ. Now, we are to leave the way of the behind us. We are to live e a new life as those who belong to the Christ (Leviticus 18:1-5; Romans 6:12-14; Romans 12:1-2).

Leviticus 19:1-37

Again and again, we read the words, "I am the Lord your God", or, more simply, "I am the Lord" (Leviticus 19:3-4,10,12,14,16,18,25,28,30-32,34,36-37). The whole point of this is that our moral practice is grounded in our spiritual worship (Romans 12:1).

Leviticus 20:1-21:24

The Lord calls us to be holy - because He is holy (Leviticus 20:26). We are to be like Him. He has set us apart as holy (Leviticus 21:8). We are "dedicated with the anointing oil of our God" (Leviticus 21:12). We may take this "anointing oil" as symbolic of the presence and power of the Holy Spirit. We are to "eat the food of our God - what is holy and what is very holy" (Leviticus 21:22). Here, our attention is directed towards Christ, who is our spiritual food - "the Bread of Life" (John 6).

Leviticus 22:1-23:44

Our careful obedience to God's Word is not to be a purely legalistic thing. We must never forget that God is the God of redemption. Our holiness is grounded in Him: He is holy, and He sets us apart as holy (Leviticus 22:31-33). Holy living involves both worship and service. We are to worship God (Leviticus 23:1-4), but we must not forget the "poor people" (Leviticus 23:22).

Leviticus 24:1-23

If our light is to be keep on burning continually, we need pure oil (Leviticus 24:2). The emphasis here is on keeping close to God. It is only through closeness to God that our light will be kept burning. In Leviticus 24:15, we read, "Whoever curses his God shall bear his sin." This is followed, in Leviticus 24:16, by some words of explanation of what bearing his sin meant: "He who blasphemes the Name shall be put to death." As we read these words, our thoughts move to Christ, the sinless Saviour who bore the sins of many - "He died that we might be forgiven. He died to make us good, that we might go at last to heaven, saved by His precious blood." Through Him, we are brought close to God. Through Him, we are darkness and into light.

Leviticus 25:1-55

This chapter is full of the Lord's instructions concerning the Jubilee to be celebrated by Israel. Why was it so important for Israel to hear and obey the Word of the Lord? - "The Israelites belong to Me as servants. They are My servants. I brought them out of Egypt. I am the Lord" (Leviticus 25:55). This is still the foundation of our call to obedience. The Lord, who calls us to obedience, has first called us to belong to Him through redemption. He has redeemed us. We belong to Him. We will serve Him.

Leviticus 26:1-46

There is blessing for those who learn to obey the Lord (Leviticus 26:3-13). There is judgment for those who persist in sinning against the Lord (Leviticus 26:14-33). The opportunity of blessing remains even for those who are in despair and are wasting away because of sin (Leviticus 26:36,39) - God says, "I will remember My promise" (Leviticus 26:42). Those who have sinned against the Lord "must accept their guilt." This is the way of coming to know the blessing of the Lord who says, "I will not reject them of look at them with disgust" (Leviticus 26:43).

Leviticus 27:1-34

The underlying theme of this final chapter is giving ourselves to the Lord to belong to Him, to be dedicated to Him, to be set apart for Him, to be holy. Such dedication to the Lord is to affect the whole of our life. We learn this from the variety of details in this chapter. There must be no turning back from following the Lord. Those who turn back do so at great cost. They become spiritually dead through their disobedience to the Lord. Let us keep up our dedication to the Lord.

Numbers 1-14

Numbers 1:1-4:49

God spoke, Israel obeyed (Numbers 1:1,54). This is the constant pattern of the life of faith - hearing and obeying the Word of God. The names of God's people differ from place to place. The pattern of their life remains the same. This pattern is also emphasized in Numbers 2, which begins with God speaking (Numbers 2:1) and ends with the people obeying (Numbers 2:34). This pattern is repeated in Numbers 3-4, which begin with God's Word (Numbers 3:1; Numbers 4:1) and end with our obedience (Numbers 3:51; Numbers 4:49). In Numbers, we read so much that is unfamiliar to us. We must learn to look for the Word that comes to us, in our time, as a Word from the Lord who is "the same yesterday and today and forever" (Hebrews 13:8). Hear and obey. Listen to what God is saying. Do what He has said.

Numbers 5:1-6:27

We must take sin seriously. It can lead to a withdrawal of God's blessing. This is the important and challenging message of Numbers 5. We must not lose sight of God's purpose for our lives. We are to be "dedicated to the Lord" (Numbers 6:6). It is God's intention to bless. In His love for us, He continues to speak to us His Word. His promise of blessing is still His Word to us. It is a Word which never ceases to be relevant to His people: "The Lord will bless you and watch over you. The Lord will smile on you and be kind to you. The Lord will look on you with favour and give you peace" (Numbers 6:24-26).

Numbers 6:22-27
These are more than words spoken about God. They are words spoken by God. They are spoken to Moses before they are spoken by him. They are not spoken in the name of Moses. The are spoken in the Name of the Lord. He is the One who speaks His Word to us. This is real blessing, God's blessing.

Numbers 7:1-8:26

From each tribe, the gifts came. The Levites had a special ministry. For this ministry, they needed to be made "clean" (Numbers 8:5). Through cleansing, they were made "ready to do the Lord's work" (Numbers 8:11). In a very special sense, God said of them, "the Levites will be Mine" (Numbers 8:14). Between the gifts from the tribes (Numbers 7) and the preparation of the Levites (Numbers 8:5-26), there are the seven lamps on the lampstand, giving "light in front of the lampstand" (Numbers 8:1-4). The lamp stand was made of "gold." This is the precious light of God's Word, shining like gold, which is greater than all the other metals. God's Word is the light which inspires the giving of the tribes and the ministry of the Levites. Without God's Word at the centre, everything else means nothing.

Numbers 9:1-10:36

The Israelites were travelling towards the promised land. As they travelled, they were to celebrate the Passover (Numbers 9:1-14). In their journey, they were being led by the Lord (Numbers 9:15-23). In the course of their journey, they faced opposition from their enemies, the enemies of the Lord. In this situation, they looked to the Lord for victory: "the Lord your God will remember you and rescue you from your enemies", "Arise, O Lord! Scatter Your enemies! Make those who hate You, run away from You!" (Numbers 10:9,35). Our journey is from the past (for which we give thanks to God), through the present (in which we look to the Lord for victory), to the future (towards which we are being led by the Lord.) In every part of our journey, we are journeying with God.

Numbers 11:1-35

There were problems among God's people. The spirit of complaint had spread among them. This brought the "fire" of judgment (Numbers 11:1). The spirit spirit of complaint comes when people don't like what God is doing among His people.We see this in Numbers 11:26-28. The words of prophecy are described as the result of the working of "the Spirit" (Numbers 11:26), yet Joshua said, "Stop them, sir!" (Numbers 11:28). Note Moses' response - "I wish all the Lord's people were prophets and that the Lord would put His Spirit on them" (Numbers 11:29). What we need is not the quenching of the Spirit, but the release of God's Spirit among God's people.

Numbers 12:1-13:33

In his leadership of God's people, Moses faced problems. It was not an easy pathway towards the promised land. There was opposition from Miriam and Aaron (Numbers 12:1). There was an unbelieving report, brought back from the land of Canaan by most of the spies (Numbers 13:31). Alongside these problems, there was the encouragement, which came from Caleb's words of faith: "Let's go now and take possession of the land. We should be more than able to conquer it" (Numbers 13:30). By faith, we shall overcome the problems.

Numbers 14:1-45

The problems continue. The problems increase (Numbers 14:1-4). Again, there is the Word of encouragement - "this time from Joshua, as well as Caleb" (Numbers 14:5-9). The people bring judgment upon themselves. They will not enter the promised land. Of the older generation, only faithful Caleb and Joshua were to enter the land. They would lead the next generation into the land of promise, thus fulfilling the Lord's promise of grace, which is always free grace - but it's never cheap grace. Grace is freely given by the Lord - but it can never be taken for granted by us. This point - not taking God's grace for granted - becomes clear in Numbers 14:39-45.

Genesis 30-35

Genesis 30:1-43

Jacob was prospering. His family and his flocks were increasing. In Jacob's prospering, we must see more than human factors. God was in this. This is the teaching of the Scriptures. We are to see the Lord in the whole of life, and not only in a carefully demarcated area labelled 'spirituality.' The most significant event in this chapter is the birth of Joseph, the son of Jacob, upon whom the remainder of the book of Genesis is centred. It is easy to lose sight of the most important thing when so many other things are happening. This is what we must not do. We must learn to see what is most important. We must learn to centre our lives around the most important priority. We must not allow ourselves to be distracted into a life with many interests and no real centre.

Genesis 31:1-55

Stories like this are so human - with all the complications of relationships between people. there is, however, a depth-dimension. If we read these stories on the surface without digging deeply for spiritual truth, we will miss their point. What we must see is this - God was with Jacob (Genesis 31:42). This is the truth we must never forget in all the complexities of our own very ordinary experiences. He is there, even when we are least aware of His presence. He will never leave us. He is the faithful God, who graciously accompanies along all the pathways of life's long and winding road.

Genesis 32:1-32

In Genesis 32:1-21, we read about Jacob's relationship with Esau. It seems to be a very ordinary story - until something extraordinary happens (Genesis 32:22-32). What an amazing experience of divine grace there was for Jacob at Peniel ('Face of God)! - "I have seen God face to face, but my life was saved" (Genesis 32:30). When we hear of God's perfect holiness, we imagine that there is no way we could possibly stand in His presence - "O Lord, who would be able to stand if you kept a record of sins?"(Psalm 130:3). In the presence of the God of perfect holiness, we discover - through divine revelation - something else: perfect love. "O perfect love, all human thought transcending" - How are we to respond to such amazing love? - "Lowly, we kneel in prayer before Thy throne" (Genesis 32:31).

Genesis 33:1-20
So often, life can be looked at from the purely human point of view - events involving people. So often, God is left out on the sidelines. It is important that we do not do this. We must learn to see the deeper significance of the things that are going on in our lives. This is brought out well in this chapter: "He set up an altar there and named it 'God is the God of Israel'" (Genesis 33:20). Life is full of incidents which can be viewed on the surface level. Here, we have the meeting of two brothers. There is more than that here. God is there. He is not obtrusive. He waits for us to recognize His presence. He waits for us to acknowledge Him as our God.

Genesis 34:1-31
The Name of the Lord is missing from this chapter. Sin - this is the story of human life. We do not, however, have to go any further that the first word of Genesis 35 to discover that God is there. He has been waiting in the wings, ready to speak His Word into the human situation. Often, God appears to be absent, but He is not. He is both the god of judgment and the God of grace. Sin is an offence to God, yet sinners are forgiven by God. There is a 'rollercoaster' feel about the progress of the stories in Genesis. Genesis is such a low. In Genesis 35, God Himself picks it up again. Life is like that. there can be deep valleys and high mountain-top experiences. In the valley, let us not imagine that the Lord cannot lift us. On the mountain-top, don't forget the Lord. He brought us there.

Genesis 35:1-29
What great plans God had for Jacob! This was grace. It had nothing to do with Jacob. It was grounded in God's goodness. In Genesis 35:7, we read of a place called El Bethel (God of the House of God). The house of God is important. God is even more important. It is His presence which makes our worship truly live. It is His presence which fills our worship with His blessing. God is good. He has so much to give to us, so much to say to us, so much to do for us. When we come to the house of God, let us come with expectation of His blessing. Let us not only come to the House of God. Let us come to the God of the House of God.

Genesis 36-42

Genesis 36:1-43

"This is the account of Esau and his descendants. There are so many names. there is so little of any real note. What a contrast between this and the story of Jacob, leading on to Joseph and then, on from there, to the Exodus and, beyond that, to Christ. There are routes which are full of the blessing of God. They take us on the continuing story, which runs from Genesis to Revelation, the story of God's salvation. There are also dead-end streets which are going nowhere. The direction of our life is determined by the choices which we make. We can choose to go our own way. There is a better choice, a better way. We can choose to go God's way.

Genesis 37:1-36

At first, the story of Joseph looks like it's going to end up in a dead-end street. Joseph is sold as a slave. He is taken down into Egypt. Humanly speaking, Joseph was being rejected by his brothers. God, however, had other ideas. He had a great purpose for Joseph. His purpose was revealed in a dream. This was no ordinary dream. This was a revelation of God's plan. The remaining chapters of Genesis tell the great story of the unfolding of God's plan - in Egypt.

Genesis 38:1-30

This is a sinful and shameful chapter. As we read it, we must hear and heed the warning. Do not let things drift. Keep close to God. "I see the sights that dazzle, the tempting sounds I hear, my foes are ever near, around me and within, but Jesus, draw nearer and shield my soul from sin." "Day-by-day, O dear Lord, three things I pray - to see thee more clearly, to love thee more dearly, to follow more nearly, day-by-day." - This should be our prayer.

Genesis 39:1-23

What a change there was in Joseph's circumstances. He was in charge of Potiphar's household (Genesis 39:4). He was in prison (Genesis 39:20). There was one thing that did not change: the love of God - "His unchanging love" (Genesis 39:21). Whatever happens, we can depend on this: God's love is unchanged, unchanging and unchangeable - "All may change, but Jesus never. Glory to His Name!"

Genesis 40:1-23

Dreams can be interpreted by Joseph, but the glory is given to God (Genesis 40:8). When we bring God's message to the people, we must remember this: it is God Himself who gives the Word. We cannot create the Word. We can only receive it from God , and then we are are to pass it on to others. We must take care that we hear and speak only what God Himself says to us. We must not allow our own ideas to drown out the Word of the Lord. God is to be glorified in our hearing and our speaking.

Genesis 41:1-57

Joseph's exaltation is a great picture of Christ's exaltation. Joseph was sent to prison. Christ was sent to the Cross. Joseph was exalted to a place of honour. Christ was raised to the place of highest honour. When Joseph came, people said, "Make way " (Genesis 41:43). We say of Jesus, "Make way, make way for the King of kings." "The whole world came to Joseph in Egypt to buy grain" (Genesis 41:57). Before Jesus Christ, every knee shall bow and every tongue will confess that He is Lord - to the glory of God the Father (Philippians 2:9-11).

Genesis 42:1-38

Joseph is putting his brothers to the test - to see if they will truly repent of their sin against him. God does this with us . He speaks to us through our circumstances concerning our need of repentance. we look at ourselves. We look at the events of our life. We wonder about our actions, "Did I do right, or do I need to repent?" In all of this, Joseph never ceased to love his brothers. God never ceases to love us. In love, He calls us to repentance.

Genesis 43-50

Genesis 43:1-34

It appears that Joseph is being devious. There is, however, a deeper sense in which Joseph believes that the purpose of God is being fulfilled in these events. He affirms his faith in God (Genesis 43:23). He emphasizes the need for God's blessing (Genesis 43:29). Whenever life seems to weave a complex web, we must hold on to this: God is in control. No-one else may seem to believe this, but we must not lose sight of the sovereign God, the God who is working out His perfect plan.

Genesis 44:1-34

The story of Joseph and the brothers continues. It's such a human story. It would be very easy to miss the hand of God in all of this. Life is like this. One thing leads to another. There seems to be no obvious thread, holding the whole sequence of events together. In this chapter, there is only one reference to God (Genesis 44:16). Sometimes, He seems to be hidden away. He may be hidden, but He's not absent. He is there. He is 'the God who is there.' However much He may retreat to the wings, He does not leave the stage altogether. He never abandons us.

Genesis 45:1-28

Joseph reveals his identity to his brothers. An invitation is given by Pharaoh. Jacob is to bring the whole family to Egypt. As the story develops, it becomes clear that God is in it. There is much more direct reference to God now. Joseph speaks openly of his faith in the Lord: "God sent me ahead of you ... God sent me ahead of you ... It wasn't you who sent me here, but God ... God has made me lord of Egypt" (Genesis 45:5,7-9). Joseph and his brothers had parted company. It looked like their paths would never cross again. God can bring people together again, people who appear to be living in different worlds. he is the God of reconciliation. He is the God of new beginnings.

Genesis 46:1-34

Behind the re-uniting of the family, there was God. This is made clear in Genesis 46:1-4. When God is at work, His purpose cannot be thwarted. He is fulfilling His plan of salvation - "I will make you a great nation." God's saving purpose is more than a purely national thing. This is only the early stages of what God is doing. He has His eye on the whole world.

Genesis 47:1-31

Jacob's life is nearing its end. God's work moves forward by stages. One man slips into the background. Another emerges. It is not the man who is important. It is the Lord. All of our attention is to be directed towards Him.

Genesis 48:1-22

The best thing we can leave behind us is the blessing of God. There is nothing better than this. If our influence has been of God, then our life has been useful. It has been beneficial to others. It has been pleasing to God.

Genesis 49:1-33

This must have been a very moving scene. Jacob speaks to each of his sons. He speaks to them about the future. He says to them, 'I am the past. You are the future.' - "Come here, and let me tell you what will happen to you in the days to come." Our future - whether it will be blessing or curse - is shaped by our response to God in the present. Reuben was "out of control" (Genesis 49:4). Simeon and Levi were "men of violence" (Genesis 49:5). They were not to receive and enjoy God's blessing. Joseph is the greatest example of a man who was being blessed by God (Genesis 49:22-26). Here, we see the hand of God at work in the most wonderful way.

Genesis 50:1-26

Time moves on relentlessly. God has been at work in Joseph's life (Genesis 50:20). Now, the time has come for Joseph's life to reach its end (Genesis 50:26). In Scripture, we read the stories of people who loved God, and people who had no real love for Him. We read about them. we must also learn from them. We must make up our mind: What is important to us? Will we plan evil? or Will we submit ourselves to God's good plan (Genesis 50:20)? This is the great question which the stories of Genesis - and the whole of Scripture - put to every one of us. It is a question which demands an answer. It is a question which keeps on coming back to us. It comes to us with persistence. It breaks through our complacency. It calls us to decision. It is this decision which will shape our future for good or for evil. When we commit ourselves to walking in the Lord's way, we can move forward confidently in the sure knowledge that God is with us. Beyond the care of man (Joseph) - "Don't be afraid! I will provide for you and your children", there is the care of God - Joseph says, "I'm about to die. God will definitely take care of you ... "(Genesis 50:21,24). As our life moves on, it is very reassuring to know that God is in control.

Links to Rev James Philip's Bible reading notes

James Philip

Psalm 23

“The Lord is my Shepherd” (Psalm 23:1).

He speaks to us. He calls us to Himself. He leads us on with Himself (John 10:3).

He is all that we need for walking the walk as well as talking the talk.

He works in us through the “oil” of the Holy Spirit and the “table” and “cup” of Christ (Psalm 23:5).

The completion of God’s work in us is beyond this life. It’s more than “as long as I live.” It’s “forever” (Psalm 23:6).

Psalm 24

“The one who has clean hands and a pure heart” (Psalm 24:3) - That’s Jesus. “He will receive a blessing from the Lord” (Psalm 24:5).

How do we receive this blessing? We must receive it through Jesus. We must open our hearts to “the King of glory” (Psalm 24:7,9). He will lead us on to “the mountain of the Lord”, to “His holy place” (Psalm 24:3).

Psalm 27

The Lord brings light and salvation to us. He is our light and our salvation (Psalm 27:1).

"The Lord is my light and my salvation" (Psalm 27:1).

Whenever we confess our faith in the Lord, we must never forget what we were without the Lord. We were in darkness. We were lost. He has brought us out of our darkness and into His light. He has found us. He has saved us.

When the Lord saves us, He gives us a great desire to worship Him (Psalm 27:4).

We are on a journey - a lifelong journey, an eternal journey (Psalm 27:13-14) - “all the days of my life, “forever” (Psalm 23:6).

“Wait for the Lord” (Psalm 27:14). We need to hear this for both our lifelong journey and our eternal journey.

Psalm 32

The forgiveness of sins (Psalm 32:1-2); Confess and be forgiven (Psalm 32:5). Once we have begun our journey with the Lord, we are to seek instruction from His Word (Psalm 32:8). To receive instruction from the Lord, we need to have the right attitude (Psalm 32:9). When the Lord has saved us and we are learning to walk with Him in the light of His Word, we will rejoice in the Lord and His faithful love for us (Psalm 32:10-11). When we say that God's love is faithful, we mean this: it's forever love.

Isaiah 6:1-13

Serving the Lord arises out of worshipping Him.

* We proclaim His holiness: "Holy, holy, holy... " (Isaiah 6:3).

* We confess our sin: "Woe is me" (Isaiah 6:5) - a personal confession.

Before we can speak the words, "Here am I. Send me" (Isaiah 6:8), we must hear the words, "Your sin has been forgiven" (Isaiah 6:7).

We are to be faithful in speaking God's Word. This involves our lips (Isaiah 6:7). It also involves our lives. Serving the Lord means more than paying lip-service to Him. We are to serve Him with our lives.

Is there any guarantee that we will bear much fruit?

The parable of the sower says that our fruit may be 100, 60 or 30 times what was sown (Matthew 13:23). The parable of the talents says that one talent could become two; two could become four; five could become ten (Matthew 21:14-30).

What does Isaiah 6 say to us about bearing fruit for the Lord?

There is a word of realism. Many people will pay no attention to us and to our Lord (Isaiah 6:9-10).

There is a word of faith, a word of hope - "the holy seed is the stump" (Isaiah 6:13).

We may say, Lord, we're looking for more than a "stump."

God says to us, Even when "the land is ruined and desolate", even when "the people" are "far away", even when there is "great emptiness in the land" (Isaiah 6:11-12), there is still hope. We must keep on working for the Lord (1 Corinthians 15:58).