Understanding the fruit of the Spirit - "love"

Galatians 5:22-23 "But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, 23 gentleness, self-control; against such things there is no law."

Introduction
The great listing of the "fruit of the Spirit" in Galatians 5:22-23 comprises the practical outworking of the Spirit-filled life. In the wider context of Galatians 5:16-25, we find Paul urging the Galatians to "walk by the Spirit" and "to be led by the Spirit". We find him contrasting the "flesh" and "spirit" as he does in Romans 8:1-11. Many of the themes that we find in Paul's later letters are first developed here in Galatians. The Spirit-filled life is both about experiencing God in fuller measure by empowerment and about the life-practical moral virtues that accompany such a life. It must be immediately underscored that Paul does not refer to "fruits of the Spirit", rather, the singular "fruit". As a collection of fruit, it appears Paul intends all nine fruit of the Spirit to be taken together. 

Ways in which we can categorize the fruit of the Spirit
The famous expositor of the scriptures J. Vernon McGee once explained how he organizes these nine virtues or "fruit of the Spirit". The first three he labels "inward fruit" (love, joy, peace). The second set of three fruit he labels "outward fruit" - which is - virtues by which we relate to others (i.e patience, kindness, goodness). Then in the final set of three, McGee uses the title "Godward fruit" or "upward fruit", which refers to the fruit we use in our walk with God (hence, faithfulness, self-control, perseverance). I find McGee's treatment very helpful, since he places each heading in a diagram of a triangle. The first two sets comprise the bottom points of the triangle; whereas the top-most point representing the so-called "God-ward" fruit.

Such a categorization like J. Vernon McGee's aids in knowing how to perhaps apply the nine-fruit. Truly with Paul's listing of three sets of three, such a pattern is a typical Jewish way of presenting a poetic text - with the three sets of three signaling completeness, soundness and balance. One could say that in each set of three, the first fruit in each set functions as a "head fruit", which, if listed out, would appear as follows:

love          patience        faithfulness
joy            kindness         gentleness
peace        goodness        self-control

Other commentators have noted this "triad" or "triple-triad" pattern. The great commentator Alexander MacLaren notes: 

"It is perhaps not too artificial to point out that we have here three triads of which the first describes the life of the Spirit in its deepest secret; the second, the same life in its manifestations to men; and the third, that life in relation to the difficulties of the world, and of ourselves."     

Focusing briefly on the head of fruit - "love"
When we consider that these fruit are the fruit of the Spirit, we must grasp the fact that we cannot produce them on our own. The flesh cannot replicate these fruit. When we think of "love", love refers to the manifold ways in which God expresses His love - especially as we find it in the Bible. Whatever God loves, and how He loves, translates into the Christian expressing such love towards the same types of objects, people and things. In the Bible we find at least five different categories or expressions of God's love (these thoughts are partially influenced by D.A Carson's work - "The Difficult Doctrine of the Love of God"):

1. God's internal love, chiefly highlighted for example in how the Person of the Father loves the Person of the Son.

2. God's benevolent love toward His creation. As Jesus notes in Matthew 5:45, He makes it "rain on the just and unjust". In Genesis 1 we find God declaring "it is good" on seven occasions.

3. God's general love which He expresses towards sinners. Such love is chiefly seen in John 3:16. The term "world" refers to the class of humanity. We know in Mark 10:21 that Jesus loved the rich young ruler, even though the young man, as far as we know, never trusted in Christ.

4. God's redemptive love towards His people whom He sets His affection, calls and then who respond in saving faith. God's people are those whom He has pledged to preserve until the return of Christ. Passages such as Acts 20:28 and 1 Timothy 4:10 distinguish the love of God in general for all men with that of His redemptive love towards His people.

5. God's love for righteousness. God loves what is right because He is Holy. He rules by righteousness and lovingkindness (Psalm 89:14; Jeremiah 9:23-24). God esteems what is just and fair, since He is by nature just and fair. Oftentimes Christians will speak of the "things of God", including "prayer" and "the Bible". Such things and means of grace constitute the righteous things that God loves.  God's wrath is His goodness expressed against what is unjust. Some have suggested that God's wrath is God's love expressed negatively and repulsively against sin. 

Life practical expression of the fruit of "love"
Now these five expressions of love are all expressed by God. They are as it were tributaries fed by His love and fed back into His love. The Person of the Holy Spirit - being God - brings the Christian into contact with such expressions. What this means then for the Christian is the following with respect to the fruit of "love": 

1. As with the first expression of love, the Holy Spirit will enable me in the fruit of love to love the Son with the love of God.

2. As with the second expression of love, the Holy Spirit will enable me to have a greater love and appreciation for His creation.

3. Thirdly, the fruit of love, when partaken in faith, gives me a burden for the lost - just as God does in His general love toward them through the general, legitimate offer of the gospel.

4. Fourthly, we can love our fellow believer in a profound, Godward way. To love the Son, the creation, unbelievers and believers in each of the expressions of which God loves is unique. Only the Spirit can make such love possible.

5. Finally, to love the things of God - i.e righteousness, means I will adore the scriptures as my daily food (Job 23:12); love to talk to the heavenly Father and other such disciplines which esteem God in His holiness.  

Ingredients for Godly living

1 Corinthians 4:1 "Let a man regard us in this manner, asservants of Christ and stewards of the mysteries of God."

Introduction:

We live our lives before men and before God. A Christian's speech will not be given audience until they first have demonstrated that they have actions to back up their claims. I can recall my dad working at a company among non-Christian people. Except on rare occassions, none of the other employees gave him the time of day until roughly 1 year into the experience. They knew he was a Christian - however so many other people making such claims had turned out to be poor examples. God in His grace had enabled my dad to gradually gain their respect, and in time they would seek him out for counsel and advice. Godly living is so crucial in a godless world. The Apostle Paul was attempting to convey to his readers the ingredients necessary for Godly living and ministry. Such ingredients were vital - since Paul aimed to be an example among a people who questioned his ministry and people who were trying to undermine what God was doing at the church of Corinth. Today's post aims to list out in short order five ingredients necessary for Godly living.

1. Servant's heart. 1 Corinthians 4:1

In this opening verse of 1 Corinthians 4:1, Paul tells his readers to regard he and his companions as "servants of Christ". The Greek word translated "servant" brings to mind an "under-rower". These slaves were in the bottoms of galley ships, chained  to the floors and were situated in rows of benches - rowing in unison to provide propulsion to the Roman ships. If the ship went down - so did they. A servant of Jesus Christ in this manner will serve Him no matter what. So to be Godly, we must have a servant's heart. Notice secondly...

2. Stewardship of faithfulness. 1 Corinthians 4:1

In this instance we are not speaking only of the handling of tithes and offerings (although such practices fit under the principle laid out in this text). On  broader level, we are speaking of how the godly person views their life relative to God. In Jesus Christ I am taken out of ownership and put into management. How well are you and I taking care of what God has given us? Godliness includes being a good steward of the sphere of influence He has given us. So to be Godly, we must have a servant's heart, be stewards, then thirdly...

3. Awareness of God. 1 Corinthians 4:2-4

Paul writes in 1 Corinthians 4:2-4 "In this case, moreover, it is required of stewards that one be found trustworthy. 3 But to me it is a very small thing that I may be examined by you, or byany human court; in fact, I do not even examine myself. 4 For I am conscious of nothing against myself, yet I am not by this acquitted; but the one who examines me is the Lord." The last phrase of verse 4 brings together everything we have said thus far - namely "the one who examines me is the Lord". To know that I am in God's presence and that He knows every thought I say, every word I speak changes (or at least should affect) how I live my life. Walking with God entails cultivating a continual awareness of Him. You and I may not consciously think of the oxygen we breath. However if the amount of it were to alter - we would notice! To know that He is the source of my strength (Nehemiah 8:10) and to know He never leaves me nor forsakes me (Hebrews 13:5) enables me to walk out the Godly life. So in Godly living, I aim to serve, be a good steward and cultiivate an awareness of His presence. Notice what else is needed for Godly living....

4. Eternal perspective. 1 Corinthians 4:5-6

Paul writes in 1 Corinthians 4:5-6  "Therefore do not go on passing judgment before the time, but wait until the Lord comes who will both bring to light the things hidden in the darkness and disclose the motives of men’s hearts; and then each man’s praise will come to him from God. 6 Now these things, brethren, I have figuratively applied to myself and Apollos for your sakes, so that in us you may learn not to exceed what is written, so that no one of you will become arrogant in behalf of one against the other." Why do we sometimes find ourselves wanting to get out of the saddle so-to-speak? One word - impatience. Like the little child who cannot see beyond their nose - Christians get impatient in their walks with God. We use this world as our reference point - rather than God. Henry Blackaby has often noted how the Christian life is to be radically oriented around God. As we seek first His Kingdom - all other things will be added in their proper order and time (see Matthew 6:33). 

Patience comes with proper perspective. An eternal perspective on things understands that the rate of circumstances is exactly the way God wants them. Focusing on the things above gives perspective as to how to live out among the things here below (see Colossians 3:1-3). So to be Godly, I need to serve, be a steward, be aware of God and have an eternal perspective. Now lets notice one final trait....

5. Dependance on God. 1 Corinthians 4:7

Paul writes in 1 Corinthians 4:7 "For who regards you as superior? What do you have that you did not receive? And if you did receive it, why do you boast as if you had not received it?" If we would see our selves as insufficient - and Christ as all sufficient - so would end our preoccupation with ourselves. Human autonomy is a lie, for only One is Autonomous, Self-sufficient and the source of His own being - God. Everything in our lives has been granted directly or indirectly by God. Godly living embraces this principle. 

Thus to realize that I own nothing is to have everything. To enjoy everything in life means that I own nothing. This is not a word-play - this is Gospel truth! Godly people find competiveness and comparison with other people to be a waste of time. God and God alone is their source. Would it be in my pursuit of Godliness that service to Him, stewardship, awareness of Him, eternal perspective and dependance upon Him be found in increasing measure.  

How Jesus Supplies the Christian Supernatural courage to Face Any Fear

Acts 18:9-10 "Then the Lord said to Paul in a night vision, “Don’t be afraid, but keep on speaking and don’t be silent. For I am with you, and no one will lay a hand on you to hurt you, because I have many people in this city.”

Introduction

The courage to serve God becomes a highly sought after commodity whenever the prospect for victory appears dim. I marvel at this opening verse, since the Apostle Paul is among the bravest men of God in the Bible. He had taken a stand against those who were opposing his efforts to preach the Gospel. This brave man of God, this stalwart of the Christian faith saw conversions despite the opposition. Yet, the growing fear within his heart must had reached a point which threatened to shut him down. 

The text said: "the Lord said to him in a night vision....". Notice: a vision, not a dream. A dream would imply sleep. A vision occurs when one is awake. I'm sure Paul stared out into the darkness. The weight of ministry, the events of days prior and the emotional toll that any fast-pace ministry life can wreck had began to erode the resolve of Paul. The Lord Jesus Himself came to Paul in a vision and spoke familiar words that are found some 200 or so times in the scripture: "Don't be afraid". What peace must have washed over His soul like a stream over a barren land. Jesus then states: "but keep on speaking and don’t be silent. For I am with you, and no one will lay a hand on you to hurt you, because I have many people in this city.”

Jesus not only promised Paul that He would remain with him, but He also guaranteed that there were others who would be reached. There were others whom the Spirit of God was working on and whom God had purposed to save. There were unnamed people whom God intended to save, and Paul was the chosen vessel by which God would deliver His Word for their salvation. Jesus had further work, which meant that He not only would supply courage for the present moment, but also for the duration of the remainder of Paul's task.

How do we know that what Jesus said gave Paul the courage he needed to do God's work? Notice Acts 18:11 "And he settled there a year and six months, teaching the word of God among them." Paul "settled in" for the long haul and did the work His Lord said needed to be done. Corinth was a hard city. As one reads through the first two letters from Paul to that church, it would prove to be among his most difficult churches. Jesus gave supernatural courage where natural courage could not abide. In closing, let the reader be reminded of Jesus' words in John 16:33 "These things I have spoken to you, so that in Me you may have peace. In the world you have tribulation, but take courage; I have overcome the world.”

Faithfulness to God

Hebrews 3:1-2 "Therefore, holy brethren, partakers of a heavenly calling, consider Jesus, the Apostle and High Priest of our confession;2 He was faithful to Him who appointed Him, as Moses also was in all His house."

What it means to be faithful?
What does it mean to be faithful? Several times in Hebrews 3 we see reference to this word. I am convinced that this is the chief mark of success in God's sight. The English word translated "faithful" derives from two Greek words that could be rendered "being in a state of firm persuasion or trust". Sometimes when explaining this word to people I tell them that faithfulness is established by the case by case opportunities we have to trust God or doubt God. The more consistent I get at demonstrating myself to trust God than doubt God, the more it can be said that I am faithful. Moreover, with faith being the root, obedience follows as the necessary fruit. Hence it can be equally said that the more consistent I get at obeying God than disobeying God in a case by case fashion, I demonstrate myself to be faithful. The remainder of today's post aims to understand what it means to be faithful to God.

What it means to be faithful to God from Hebrews 3:1-14

1. Consistently obeys God. Hebrews 3:1-4
Hebrews 3:2 states - "He was faithful to Him who appointed Him, as Moses also was in all His house." As a general pattern Moses did as the Lord told him. In a comprehensive and perfect manner Jesus carried out in His full humanity and undiminished Deity the will of the Father. Can a Christian be consistently faithful? Moses was considered as such and we know there were times in his life where he got angry, frustrated and tired. Yet the pattern of his life was growing faithfulness. Moses' faithfulness and really every believer's faithfulness borrows capital from the perfect faithfulness of Jesus Christ. By the Person of the Holy Spirit we are granted access to "partake" or "share" in the power and Person of Christ's achievements in his perfect humanity. In Christ it can be said we are consistently faithful while we are growing in faithfulness.

2. Carefully serves God's purposes. Hebrews 3:5-6
Hebrews 3:5 states that Moses was a faithful "servant" in God's house. The word translated "servant" is from the Greek word "therapaya" from whence we derive our English word "therapist". A therapist in the modern day sense is one who aids people in thinking more clearly or in achieving goals in their psychological life. A therapist was a servant who gave aid and made things easier for the master's purposes to be communicated and achieved. Typically these servants had specialized training in the medical field. Thus when we speak of something today as being "therapeutic", we are referring to its benefit to the one whom we are administering the service. 

Encouraging people or providing practical ministry can be "therapeutic" and requires a willingness to help out that person. When Jesus came He performed 35 miracles, with many of them having to do with healing. When God's people are faithful, the purposes of God are set free to do their work through us to that other person. Such purposes can prove to be "therapeutic" to people as a result of the faithful efforts of the child of God.

3. Keeps the heart sensitive to God. Hebrews 3:7-11
Hebrews 3:7-8 warns - "Therefore, just as the Holy Spirit says, “Today if you hear His voice, 8 Do not harden your hearts as when they provoked Me." A true child of God will make keeping their heart sensitive to God a major priority. How is it we hear God? Chiefly we hear God through the scriptures. (Romans 10:17) In secondary ways we hear God by way of other people's counsel (Proverbs 11:14; 24:6); the course of circumstances and of course prayer. Loving the Lord with all our heart is considered the Greatest of the commandments and the core of true Biblical spirituality. (Deuteronomy 6:4-5; Matt 22:37-39)

4. Cherishes God's people. Hebrews 3:12-14
Faithfulness to God is never to be done in isolation. We only deepen our faithfulness to God to the degree we are in fellowship with the people of God. Hebrews 3:12-13 states - "Take care, brethren, that there not be in any one of you an evil, unbelieving heartthat falls away from the living God. 13 But encourage one another day after day, as long as it is still called “Today,” so that none of you will be hardened by the deceitfulness of sin." Individual faith and obedience can never be any greater than the corporate faith and obedience of the Body of Christ at large. Truly the Lord ministers to His people in a far more profound and richer way corporately. The local church is the primary way in which the individual Christian can find all they need to be equipped to mature and excel in the faith. (Ephesians 4:11-12)

Closing thoughts
We have considered in short order today what it means to be faithful to God from Hebrews 3:12-13. We discovered the following traits of Biblical faithfulness:

1. Consistently obeys God. Hebrews 3:1-4

2. Carefully serves God's purposes. Hebrews 3:5-6

3. Keeps the heart sensitive to God. Hebrews 3:7-11

4. Cherishes God's people. Hebrews 3:12-14

Healthy Christians judge rightly

Luke 6:27 “But I say to you who hear, love your enemies, do good to those who hate you."

Luke 6:37 “Do not judge, and you will not be judged; and do not condemn, and you will not be condemned; pardon, and you will be pardoned."

Luke 6:47 "Everyone who comes to Me and hears My words and acts on them, I will show you whom he is like"

Introduction

Today's post is all about identifying the marks of a healthy Christian. Jesus' teaching in Luke 6 is a parallel account of His first ever public sermon in Matthew 5-7, the Sermon on the Mount. In that inaugural sermon Jesus lays out what will be the necessary foundations for the Apostle's New Testament teaching. We could in effect say that what we gather from the Sermon on the Mount constitutes the foundations for the Christian life. Every child of God should desire a healthy Christian walk. Thus in the opening above three verses (Luke 6:27,37,and 47), we see depicted those three marks, which are listed below:

1. Healthy Christians love their enemies. Luke 6:27

2. Healthy Christians exercise right judgment.  Luke 6:37

3. Healthy Christian exercise instant obedience. Luke 6:47

Yesterday we looked at the first mark of a healthy Christian: Loving one's enemies. Today we will explore the second mark: Exercising Right Judgment.

Healthy Christians exercise sound judgment.  Luke 6:37-46

Luke 6:37 states: “Do not judge, and you will not be judged; and do not condemn, and you will not be condemned; pardon, and you will be pardoned." Between this verse and its parallel Matthew 7:1, perhaps no other statement has been made as popular and misunderstood as this remark by Jesus. In the parallel of Matthew 7:1-2 we read these words: “Do not judge so that you will not be judged. 2 For in the way you judge, you will be judged; and by your standard of measure, it will be measured to you." 

What exactly did He mean when He said: "do not judge"? If you read later on down to Matthew 7:5, we glean this insight: "You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother’s eye." The word for "judge" can refer to distinguishing between two options or alternatives, separating or dividing up something. Certainly the idea of rendering a legal decision is included in the meaning of this word in various other passages. It seems here that Jesus is referring mainly to practicing right decision making. To judge something rightly means to see an object or a person as they really are and then to act or respond accordingly.

Such ability to exercise discernment is one of the marks of spiritual maturity (see Hebrews 5:14-15). Healthy forms of judgment or decision making are extolled elsewhere in the Gospels. Perhaps the best commentary verse on Luke 6:37 is in John 7:24 "Do not judge according to appearance, but judge with righteous judgment.” What happens whenever we exercise proper judgment or fail to do so?

a. Right judgment knows how to handle God's resources. Luke 6:38

b. Whenever right judgment is not exercised, vulnerability to error is increased. Luke 6:39-40

c. Whenever right judgment is not exercised, the chance of hurting a fellow believers is increased.  Luke 6:41-42

d. Right and wrong judgment can be easily spotted. Luke 6:43-45

Thus the need for discernment or exercising proper judgment is not suspended by this text. If anything, we need as Christians to exercise caution in this world. Healthy Christians love their enemies and exercise right judgment.

More tomorrow.........

Healthy Christians love their enemies

Luke 6:27 “But I say to you who hear, love your enemies, do good to those who hate you."

Luke 6:37 “Do not judge, and you will not be judged; and do not condemn, and you will not be condemned; pardon, and you will be pardoned."

Luke 6:47 "Everyone who comes to Me and hears My words and acts on them, I will show you whom he is like"

Introduction

Today's post is all about identifying the marks of a healthy Christian. Jesus' teaching in Luke 6 is a parallel account of His first ever public sermon in Matthew 5-7, the Sermon on the Mount. In that inaugural sermon Jesus lays out what will be the necessary foundations for the Apostle's New Testament teaching. We could in effect say that what we gather from the Sermon on the Mount constitutes the foundations for the Christian life. Every child of God should desire a healthy Christian walk. Thus in the opening above three verses (Luke 6:27,37,and 47), we see depicted those three marks, which are listed below:

1. Healthy Christians love their enemies. Luke 6:27

2. Healthy Christians exercise sound judgment.  Luke 6:37

3. Healthy Christian exercise instant obedience. Luke 6:47

For now we will look at the first mark of a healthy Christian: Loving one's enemies.

 Healthy Christians love their enemies. Luke 6:27

As Jesus continues teaching in this section, He makes this curious statement in Luke 6:27 “But I say to you who hear, love your enemies, do good to those who hate you." Jesus is restating a principle that was first revealed in the Old Testament. Exodus 23:4 for instance states: “If you meet your enemy’s ox or his donkey wandering away, you shall surely return it to him." We read later on in Proverbs 25:21 "If your enemy is hungry, give him food to eat;And if he is thirsty, give him water to drink." The Old Testament concept of Biblical, Jewish spirituality included this essential mark of a healthy relationship with God. To love one's friends is quite natural. To love one's enemies is supernatural. 

In other places in the Four Gospels (Matthew 5:44; 7:12) we find this same principle. When Jesus taught what he taught in the Sermon on the Mount and the parallel verses here in Luke, He not only demonstrated agreement with the Law of God, He also went a step beyond it. The whole point of Luke 6:27-36 is to expound and amplify this first healthy mark of healthy Christianity, loving one's enemies. What is involved in loving one's enemies?

a). Praying for your enemies. Luke 6:27-28

Whenever you and I pray for those who mistreat us, it becomes increasingly difficult to stay angry at them the next time you see them. 

b. Pursue reconciliation, if possible. Luke 6:29-36

The striking phrase: "turn the other cheek" has been a subject of debate and misunderstanding throughout the history of interpretation on the passage. In William Neil's "The Difficult Sayings of Jesus", Eerdmans, page 11, we read the following explanation: "Jesus is contrasting the Old Testament principle of "an eye for an eye and a tooth for a tooth" (Exodus 21:23-25), the law of retaliation (Matthew 5:38), with the new principle by which his followers must be guided, the desire for reconciliation." The IVP New Testament commentary notes: "Jesus decries our culture's version of love. What is required to possess true love is an understanding of what it is to be loved by God and how God wishes one to love. At the center of Jesus' sermon is a unique concept of love. This love cannot be reduced merely to the "golden rule"; it is love that is golden even when everything around is not."

In loving one's enemies, reconciliation and the desire thereof lies at the heart. Afterall, God's supreme demonstration of love in the cross included the desire to be reconciled to His enemies. (Romans 5:8; 2 Corinthians 5:21) When Jesus hung the cross, He prophetically turned His cheek, as written in Isaiah 50:6 "I gave My back to those who strike Me, And My cheeks to those who pluck out the beard; I did not cover My face from humiliation and spitting." We as Christians today are told in Romans 12:18 "If possible, so far as it depends on you, be at peace with all men." 

Contrary to what many think this statement of "turning the other cheek" means, this is anything but easy, or pacifistic. Jesus is describing what it truly means to love one's enemies. Luke 6:30-36 functions to describe this concept in several ways. Anyone an love their friends (6:32-33) or do something good knowing full well that they will get compensated (6:34-35). However whenever the prospect of nothing in return is a true reality, and yet whenever someone still chooses to love that person regardless, then according to Jesus we are seeing nothing short than God's love in action. 

A Healthy Christianity then aims to love one's enemies.

More tomorrow.........

Some thoughts on meekness

Numbers 12:3 "Now the man Moses was very meek, above all the men which were upon the face of the earth." (KJV)




Introductory thoughts on the subject of meekness
Today's post features a quality trait that very few people discuss today - the character quality of meekness.  In the opening text we see the Biblical author (presumably Joshua, Moses successor, inserting a thought by Divine inspiration in the otherwise Mosaic authored text) describing Moses as being "very meek". When we talk about the English meaning of this word, it speaks of "strength under control". Think for example of a horse being restrained by a bit and a bridle or the quality of a man that enables him to restrain the urgings of the self, the flesh and strong emotion. With those opening thoughts on meekness, I would like us to take the remainder of this post and think upon Moses' meekness through particular episodes of his life that evidence this trait. Nave's Topical Bible gives the scripture references for this brief study (a worthwhile resource for the student of scripture to consider). Let us then consider then this subject of meekness:




1. Meekness points to the Glory of God
When you are attacked by false accusation or are facing opposition, what is the tendency? To defend the self at all costs, or to exercise restraint and point the person or conversation in a more God-ward direction? Moses was being accused of leading the people out to the wilderness to die. But notice his response in Exodus 16:7 -  "And in the morning, then ye shall see the glory of the Lord; for that he heareth your murmurings against the Lord: and what are we, that ye murmur against us?" The meek individual points away from himself and refuses to take up bitterness. Meekness takes far more strength, which is why it is ultimately a trait wrought in the heart by the Spirit of God. (Galatians 5:23)


2. Meekness puts others ahead of oneself
The idea of meekness and humility are closely akin to one another, in that humility involves voluntary submission for the sake of another, whereas meekness entails voluntary restraint for the sake of another. Humility says "I will for your sake" and meekness says "I won't for your sake". In the Hebrew this word translated "meekness" speaks of humility of one's own agenda in the face of extreme affliction. We see the heart of Moses' meekness in his bold and frightening prayer of Exodus 32:32 - "Yet now, if thou wilt forgive their sin--; and if not, blot me, I pray thee, out of thy book which thou hast written." The myth that "meekness is weakness" is shattered once adversity is introduced into life. Meek people will endure and put themselves last, whereas prideful people will wither and panic and push themselves to the front.
  

3. Meekness prioritizes prayer. Numbers 16:4-50
We won't quote this entire section of scripture, but only note that in this dramatic encounter between Moses and the rebel Korah, Moses is seen praying and crying out to God. A meek person learns dependence and forsakes self-sufficiency. They learn that the battle is not theirs, but the Lord's.


4. Meekness finds pleasure in God. Exodus 33:17-18
Isaiah 29:19 states - "The meek also shall increase their joy in the Lord, and the poor among men shall rejoice in the Holy One of Israel." As you watch Moses grow as a leader throughout the 40 years he led the grumbling congregation of Israel, you see an ever increasing desire on his part for God's glory. Meek people care less and less about their own promotion, and rather desire the elevation of God's name in their lives and the people around them. I would like to close this brief study today with the following observation from Dr. John MacArthur: "Meekness is a path worth following. It may not lead you to a spot on “American Idol” or “Survivor,” you may not win a political campaign, but you’ll find the reward of God is yours in abundance. Jesus promised, “Blessed are the gentle, for they shall inherit the earth” (Matthew 5:5).1


Endnotes:
1.http://www.gty.org/resources/articles/A239/restoring-the-virtue-of-meekness?term=meekness

God's Humility & Christian humility

1 Peter 2:13 "Be subject, then, to every human creation, because of the Lord, whether to a king, as the highest". (Young's Literal Translation)


Introduction
In today's post I want to share what is undoubtedly a major attribute or characteristic of God's Divine nature that most people don't think about or talk about - humility. Let me ask you this question: Is God humble? If so, why is that significant? In the course of Peter's exhortations for Christians to exercise humility in all of their relationships and dealings in 1 Peter 3, this concept of Divine humility provides the rationale as to why Christianity at its heart is about humility.

When you look at the text above, the particular translation of Young's captures most closely the thought of the original text. Quite literally, the grammar and wording of 1 Peter 2:21 suggests that God is the cause behind the very humility He is commanding His people to exercise. How so? As will be suggested in this post - humility is one of the key attributes of the Divine nature shared between the Father, Son and Holy Spirit. Without humility being one of the key moral attributes of God, we would not have creation, redemption nor the promise of a glorious future as Christian people! Its that important.

Defining humility - both Divine and human
First and foremost, what is humility? According to the best available dictionaries, the word translated humility speaks of a yielding of oneself to another. When we read of humbling or submitting ourselves, it refers to a voluntary submission of oneself to another for that other person's sake. Certainly the idea of stooping down could also be included in this word. Therefore when we take together those threads of thought, we can offer up the following definition of humility: to yield oneself to another for the sake of relationship.

Illustrating the Biblical concept of Divine humility and Christian humility
I often think of how as a Father I bend down to talk to my younger children in order to facilitate better communication. When a parent does this for their child, it does not introduce a change or diminishing of anything in the parent's being. All that is altered is the ease of access the child now has to the parent, and of course the parent's ability to relate to the child.
The fact that we as God's people are told to exercise humility in light of God's humility reveals humility to be what is called a "communicable attribute" of God, meaning that it is a moral trait shared between God and us.
Love for example is a communicable attribute of God that informs how we as Christians are to love. (1 John 4:19) So too is humility.Isaiah 57:15 states most clearly - "For thus says the high and exalted One Who lives forever, whose name is Holy, “I dwell on a high and holy place, And also with the contrite and lowly of spirit In order to revive the spirit of the lowly And to revive the heart of the contrite." The highlighted words in this verse could be easily translated from the Hebrew "humble". In other words, God is pleased to stoop down and dwell with those who are humble. Does God retain His position as the Eternal One Who is Lofty and Holy? Yes. No change occurs in His being. What does alter and change is the object to which He is directing His humble intentions - namely the lowly and contrite of heart. 


How Divine humility enables us to appreciate the need Christian humility
The Evangelical Dictionary notes this about how God's stooping down in Divine humility relates to our own: "Such appreciation of humility springs form the prophetic conviction that man, made of dust, totally dependent and sinful, had nothing to be proud of except God's being mindful of him and visiting him with favor and redemption. God dwells with the humble (Isaiah 57:15) and requires that man walk humbly with Him (Micah 6:8). 1

Laying out an understanding of Divine humility in relationship to our humility in 1 Peter 2:13-25
So having defined humility and seeing briefly from scripture that God is humble and stoops down to interact and intervene, how does Peter specifically track out this idea of Divine humility as the basis for Christian humility?

Humble actions spring from God's humility - 1 Peter 2:13-19
As noted up above, God so chooses to stoop down to us. God in the Person of the Father is infinitely above us, nevertheless the Father humbles Himself or comes down to our level by way of written words and the Living Word, His Son Jesus Christ. Theologians Duffield & Cleave note: "Perhaps all God's moral attributes are encompassed in these two: His Holiness and His love. In His Holiness He is unapproachable; in His Love He approaches us."2 Older Theologians often use the imagery of God the Father functioning like a parent lisping to an infant as comparing the Divine Revelation of His words in the Bible.

In our submission to both authorities (1 Peter 2:13-17) and masters or employers in our day and time (1 Peter 2:18) we have the favor of our Heavenly Father to exercise such humble actions. 1 Peter 2:19a notes: "For this finds favor...", meaning that in the grace of humility from the Father we are able to submit ourselves and humble ourselves as commanded by Him. How many times have you ever told your children to do something that your yourself would not be willing to do? Any good parent would not have their children do something without them being willing first to do it nor equipping the child with the capability to do the action.

By condescending or stooping down to us in the words of scripture, the Father makes known His will and His way. Concerning the fullness of such revelation of Himself, the Father never deals with us without being in connection with the Living Word, the second Person of the Trinity, Jesus Christ.

Humble acceptance of suffering springs from God's humility. 1 Peter 2:19-20
As Christians are called to do humble actions because of the Father in Heaven being humble, we also understand that accepting suffering springs from the Spirit's willing humility. Note two passages in 1 Peter that connect Christian suffering to the Spirit's choice to enter into the sufferings of the Christian. 1 Peter 2:20 "For what credit is there if, when you sin and are harshly treated, you endure it with patience? But if when you do what is right and suffer for it you patiently endure it, this finds favor with God." Notice again how God's Divine favor or grace is connected with Christian suffering. Such favor automatically signifies God's willingness to stoop down to where we're at. Now notice 1 Peter 4:14 "If you are reviled for the name of Christ, you are blessed, because the Spirit of glory and of God rests on you." See how God in the Person of the Holy Spirit humbles Himself down to where Christians are at in suffering.

Other passages such as Romans 8:26-27 indicate the Divine Holy Spirit's willingness to see through with us whatever difficulties by way of prayer and difficulty. How often have you seen other Christians suffering and saying to yourself: "there is no way I could undergo such a trial". Dear friend, the humility it takes to accept suffering is a work of grace done specifically by the Holy Spirit, who so chooses to enter into the pit with you. What drives love is humility's willingness to go where ever, so long as connection is not lost with that person. You and I as Christians can only act humble and accept suffering because of the Divine humility of the Father and the Spirit. But notice one more thought here in 1 Peter 2 concerning the relationship of Divine humility and our humility...

Humble attitudes spring from God's humility. 1 Peter 2:21-25
Peter brings out the connection between the Christian's humble attitude and God's Divine attribute of humility clearly revealed in the Person of the Son. 1 Peter 2:21-25 is in Peter's letter what Philippians 2:5-11 is in Paul's writings - namely an explanation of God the Son becoming human flesh. In both the Philippians passage and here in 1 Peter 2 we see the act of Christ's humility in His incarnation being the basis for our attitude of humility. Philippians 2:5 says plainly: "Have this attitude in yourselves which was also in Christ Jesus." The connection between our attitude of humility and Christ's humility in His incarnation and death on the cross is unmistakable. Consider 1 Peter 2:21 for comparison - "For you have been called for this purpose, since Christ also suffered for you, leaving you an example for you to follow in His steps." 1 Peter 2:22-25 Peter unfolds one of the clearest explanations of Christ's work on the cross you will find anywhere in sacred scripture.

Jonathan Edwards says these words in a sermon entitled: "The Dying love of Christ" -
"But Jesus Christ is infinitely above us in nature, he being of divine nature. There is no distance of nature between man and man, but between God and man there is an infinite distance of nature-a greater distance than there is between the nature of men and the nature of worms. There is greater distance between the Son of God and us than there is between the earth and the highest stars in the heavens." Edwards later notes:

"Therefore if we consider the dying love of Jesus Christ in this respect, there never was any love like unto it. Never was there any instance of such a stoop made by any lover. What are we, that one in such a height of glory and dignity should set His love upon us?"3

Conclusion
In this post today we have explored the relationship between Divine humility and Christian humility. We noted first of all that God is humble by nature and that such a characteristic is communicated to the believer and enables Christians to exercise humility. In tracing this main idea through 1 Peter 2:13-25 we concluded that:
1. Humble actions spring from God's humility. 1 Peter 2:13-19

2. Humble acceptance of suffering springs from God's humility. 1 Peter 2:20-21

3. Humble attitudes spring from God's humility. 1 Peter 2:22-25

Endnotes:
1. Walter E. Elwell. Evangelical Dictionary of Theology - 2nd Edition. 2001. Baker. Page 581-582

2. Guy P. Duffield and Nathaniel M. Van Cleave. Foundations of Pentecostal Theology. Life Bible College. 1987. Page 77

3. Michael D. McMullen., Editor. The Blessing of God - Previously Unpublished Sermons of Jonathan Edwards. Broadman and Holman. 2003. Page 2279-280.