Wednesday, December 30, 2009

Every Man

As I am working my way through the book of Colossians, there are a few central themes that the apostle is definitely trying to get across to his readers. One, he is telling them not to stray from the gospel that they received - that is the mystery of God revealed in the person of Christ Jesus. Other messages are coming from all directions. The Colossians are being tempted to part from Christ and seek other mediators.

Two, Paul is all about the person of Christ. He gives a very explicit and glorious description of our Lord Jesus (1:15-20) - His person (deity, preeminent position, and head of the church) and His work (redeemer of [sinful] mankind).

Three, the apostle is passionate about the inclusive nature of the gospel of Jesus Christ - that it is for "every man". Paul brings his message to the Gentiles - to the barbarians - to those who a Jew would look at with their noses in the air. This gospel is for every one!

How relevant is this for the church today - especially the white church?! How many times do we refrain from taking this wonderful message to those who we think are too dumb to understand? How many times to we withhold this message from those who are lazy, ignorant, irresponsible, sinful, and "not like us"?

One of the glorious attributes of this message is that it is a mystery. What in the world does the apostle mean by calling the gospel a "mystery." He simply means this - it is a message that was once hidden but is now revealed in the person of Christ. See, the special thing about this mystery is that unless God reveals it, or makes it known, it is left unknown. There is not one human with enough intelligence to find out this mystery! Rationalism is insufficient. Experientialism falls short. Descartes would have reasoned forever to no avail. Empiricism cannot find its way. This knowledge is from God - and gaining it is contingent only on HIS will.

What does this mean? What are the implications? The gospel - this mystery - is for every man! NOT JUST THE INTELLECTUAL ONES! NOT JUST THE SMART ONES! NOT JUST THE RESPONSIBLE ONES! Why? Because only God decides who gets to know this mystery; and as far as He is concerned, we are all ignorant, irresponsible (Rom 1:18ff), lazy, guilty, and without the ability to learn this marvelous truth. He is no respecter of persons. We were all once alienated and hostile in our minds, doing evil deeds! (How did Paul know that about their history having never met any one of them face to face??? Answer - all humanity has the same history!

I am so thankful that it is not left up to me to decide who can know this truth. I have too many prejudices. I keep it from too many! BUT GOD, who is rich in mercy, and gracious beyond measure, in His good pleasure, has decided to make this mystery known to rebels like you and me. Who are we to withhold such a wonderful "mystery"? Who do we think we are? God? No. The gospel is for every man - white, black, brown, yellow - EVERY MAN.

Sunday, September 13, 2009

On 1 John 1:9

This is a brief paper to address particular difficulties that arise when considering the “if…then” clause of verse 9. Tension arises because confession seems to be the condition which must be met in order for one to be forgiven. It is a conditional clause – “if confession…then forgiveness.” In this paper I will address the historical context; mainly focusing on the identity the recipients. Does the author (John) write to believers or unbelievers? This question is important with regards to the text at hand. If they are unbelievers it would seem very appropriate for the apostle to call them to confession and repentance in order to receive forgiveness. However, if they are believers, it seems odd that the apostle would lead them to believe that they may not be forgiven until they confess their sins. The text may imply that continual forgiveness is needed – or, that forgiveness is withheld until they perform the “work” of confession (this sparking the question of legalism).

Historical Context: Purpose and Recipients. It is commonly held by most conservative scholars that the apostle John penned both the Fourth Gospel and the First Epistle of John. We know that the Gospel was written mainly to unbelievers in order that they might believe that Jesus is the Christ, the Son of God, and that by believing they may have life in his name (Jn 20:30-31). The first epistle on the other hand was written to believers. It is a pastoral letter that was written to congregations across Asia Minor, who had been around long enough to now be threatened by positive heresy.

The main heresies that were being introduced were Gnosticism (or pseudo-Gnosticism) and Docetism. These gnostic “false prophets” claimed to have a special illumination by the Spirit (2:20, 27), that was imparted to them the true gnosis theou (knowledge of God). Through this spiritual illumination, the schismatics claimed to have attained a state beyond ordinary Christian morality in which they had no more sin and attained moral perfection (1:8-10). This led to spiritual pride and haughtiness that caused them to despise ordinary Christians who did not claim to have attained the same level of spiritual illumination as had the Gnostics (See Ladd, A Theology of the New Testament, 657-658).

If Gnosticism is mainly moral, Docetism is christological. Docetists denied the incarnation (2:22; 4:1). They held to the typical Greek contrast between spirit and matter, and thought that since matter was evil, God could not possibly have come into direct contact with the phenomenal world in Christ. They either denied the incarnation in general terms, or else taught that the body of Christ was only an appearance and not real (See Ladd).

In order to confront these heresies and protect these churches, John writes very pastorally and practically. Many verses throughout the letter would give clear indication that the letter was written to believers that were under John’s authoritative care. They would have known him and felt secure under his teaching. Perhaps the most convincing verse for identifying the recipients is 5:13, “I write these things to you who believe in the name of the Son of God that you may know that you have eternal life.” Verses like 2:1 and 2:7, when John calls them “My little children” and “Beloved,” along with many others would make an address to unbelievers unlikely. It may be argued that the pericope of 1:5-10 is isolated and specifically written with unbelievers in mind. However, 2:1 could easily rule this out: “My little children, I am writing these things to you so that you may not sin.” The “these things” being referred to is not only what comes after, but also what comes before.

Again, The Gospel of John was written so that people might believe and receive eternal life (Jn 20:30-31); whereas the letter 1John was written to those who already believe so that they may have assurance of their eternal life (1Jn 5:13). Carson and Moo comment, “The Johannine epistles make an important contribution to the doctrine of assurance. If other NT writings make it clear that the objective grounds of our confidence before God are in Christ and his death and resurrection on our behalf, such that Christian assurance is not much more than a concomitant of genuine faith, these epistles insist that a distinction must be made between genuine and spurious faith. Spurious faith does not have the right to assurance before God; genuine faith can be authenticated not only by the validity of its object (in this case, the belief that Jesus is Christ come in the flesh) but also by the transformation it effects in the individual: genuine Christians learn to love one another and obey the truth. Christian assurance is not, for John, an abstract good; it is intimately tied to a continuing and transforming relationship with the covenant God, who has revealed himself in Jesus Christ (Carson and Moo, 685).”

Literary Context: Verses 1:5-10 confront gnostic heresy of perfection. There is a clear dualistic structure to this passage. We see the distinction between light and darkness. God is light and there is no darkness in him at all. Everything about the Christian life stands in relationship to this truth. If one says that he has fellowship with God while walking in darkness, is lying and is not practicing the truth (1:6). Similarly, if one says that he has no sin, he deceives himself and the truth is not in him (1:8). Clearly here the apostle is identifying lives (particularly confessions or statements) that are either in line with the truth or not in line with the truth. In short, one can know by what they confess whether or not they are in light or in darkness.

We must keep the author’s purpose in mind to help us here. He is writing to give believers assurance. Assurance is not to be given to those who do not live in accordance with the truth. This is very practical and pastoral. It is very difficult for a person to know whether they have fellowship with God or not. God is spiritual and unseen. Our love for him is unseen. We therefore know of our love for him, by looking and reflecting upon our lives and actions. This is the thread that runs through the entire epistle. John wants his hearers to KNOW that they are in the faith. Consider the following passage:

“Little children, let no one deceive you. Whoever practices righteousness is righteous, as he is righteous. Whoever makes a practice of sinning is of the devil, for the devil has been sinning from the beginning…By this it is evident who are the children of God, and who are the children of the devil: whoever does not practice righteousness is not of God, or is the one who does not love his brother (3:7-10).”

There are many other passages like this in the epistle. The purpose and the message is clear – we can know if we are in Christ by paying attention to what we say and do. Similarly, we can make a reasonable assessment of others are as well by what they say and do. Now, with this in mind, lets consider the passage at hand:

“If we say we have fellowship with him while we walk in darkness, we lie and do not practice the truth. But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus his Son cleanses us from all sin. If we say we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive our sins and to cleanse us from all unrighteousness. If we say we have not sinned, we make him a liar, and his word is not in us.”

Reflections on 1:9: What is the verse saying and what is it not saying. With the historical and literary context in mind, here are some reflections on the passage. I feel it is important to understand that the apostle is not specifically educating his audience on the doctrine of salvation. The question is not how one has come to be in Christ, but how one knows whether or not he (or another; namely those who are professing heresy) is in Christ.

Reflection 1: Grace and humility are implied in the phrase “confess your sins.” In regards to the text, we must understand what it actually means, not what some (who remain in their sins) make it out to mean. The same action is performed by both the legalist and the true Christian – they confess sins. However, one desires a much different end. The Christian desires a restored relationship with His Lord. The one who remains in sins confesses to relieve himself of penalty only. The verse can be taken legalistically, albeit unjustly. A person who is truly confessing sin is not focusing on their works but depending on the grace and mercy of God. That person would be quite aware of the insufficiency of their merit to cover their offence, and would therefore understand the required payment to come another way. A person who was once impenitent but now finds themselves in confession would see and give praise for the work of Another who changed their heart to do such.

Reflection 2: The Scripture nowhere implies that confession of sin is meritorious of grace. It does however, repeatedly affirm the simple and profound truth that our God, the Father of our Lord Jesus Christ, is one who gives pardon to those who are contrite and confess their sins. Though we are justified and forgiven, the conscience not being yet glorified, is still weak and fragile. It stands in constant need of repair and relief. It is true that sin no longer has dominion in the Christian, but it does still dwell. The believer therefore, having fallen into sin needs constant reminders of assurance and pardon. The promise of forgiveness in this passage is not necessarily an objective one; but one that is very subjective. When a person sins, it is comforting to know that they have a Father who is ready to forgive and cleanse that sin. Sin and darkness would desire us to keep sins hidden – their existence wholly unseen. This was the gnostic heresy. The believed they had been completely rid of sin.

Reflection 3: This passage encourages confession by emphasizing God’s gracious character – purchased by Christ. It is a fearful thing to bring one’s offence to the one they have offended. Fear alone keeps many from confessing sins. Why? B/c they are afraid that they will not be accepted. Many are afraid that their sins keep them from having a relationship they so desire. Here, John, gives wonderful assurance of the character and nature of our Lord. It is safe to confess. He will pardon. He will cleanse.

Reflection 4: Notice that the passage implies that forgiveness is founded on the Cross, not confession. The Lord will forgive “on account of” the Cross (1:7), and according to the confession. The distinction between the prepositions “according to” and “on account of” are significant, especially in reference to verses like Romans 2:6, “He will render to each one according to his works.” One implies merit, while the other implies a simple truth, not based on merit. God does respond to the works and lives of Christians. He does bless “walking in the Spirit.” He does so according to such walking – but on account of the work of Christ.

Reflection 5: On a similar note. Notice the passage says “if you confess,” not “because you confess.”

Reflection 6: Understanding the Accomplishment of Christ and the Application of His work. The Work of Christ (especially his passive obedience – or passion on the Cross) is the basis for our forgiveness (Acts 2:38, 5:31; Eph 1:7; Col 1:14). Though the forgiveness of sins was accomplished at the Cross with the shedding of His blood (Matt 26:28; Eph 1:7), a moment in history; there is another moment in history when the forgiveness is applied. The distinction is important. This verse follows 1:7, which clearly gives the foundation for forgiveness and cleansing (1:9)

Reflection 7: One of warnings. The Scripture, even Christ Himself, gives repeated warnings to those (who call God, “father”) who do not confess (Jn 20:23; Matt 6:14-15). It would do God a great injustice among the unbelievers (Gentiles) if he were to justify and not sanctify. The pardoned life is always a life of piety. Faith alone saves, but faith which saves is never alone (Calvin).

Summary. The apostle is saying that children of God walk in light. He is encouraging such a life. Walking in light does not mean walking in perfection; but rather walking in confession. A life lived concealing sin is a life lived in the darkness. A life lived confessing sin is a life lived in the light. But now that the man, the sinner, is encouraged to confess his sin, it is only right to assure that sinner that he will be accepted and pardoned; and that his sin will be cleansed by God. Nowhere in the passage does the apostle give the indication that the sin is pardoned based on the merit of the sinner or the act of confession. Rather, he explicitly gives such a foundation in 1:7. What follows in 1:9 must be read and understood through the lens of 1:7.

John’s point is pastoral and practical. A person who is being encouraged to come forward with his/her sins must be assured that they will be pardoned and cleansed. The true believer, when doing so, sees no merit in the act all-the-while seeing great benefit in the act. He asks, “How can such a holy God forgive and pardon me?” The answer is clear. The blood of His Son, Jesus Christ was shed. “How can this be?” Grace.

This paper is in no way exhausts the truths that could be mined in this passage. It is simply my thoughts over the past few days. I have referenced Bruce, Calvin, Ladd, Marshall, Kistemaker, and Carson/Moo. I am more than willing to be challenged on any point in order to know my Lord better and achieve the unity that Christians have in Christ. I would gladly welcome any comments/criticisms.

May the Lord bless this work.

Monday, August 24, 2009

The Call to Worship

I have just completed a course on "Worship" - taught by Dr. Derek Thomas (RTS). Overall, it was a wonderful class, and I must say that the initial thought of learning about worship from such an institution may bring a slight yawn and "ho-hum." Those on the practical side of the fence (as opposed to the academic side), will commonly say under their breath, "why can't we just worship? Why such an education? Shouldn't worship be free?" Though the comments are not fully quoted, their gist is implied. You know what I am talking about.

However, after about 20 minutes into the class, I was thoroughly convicted. Our Lord demands that we worship him in a certain way. I found that, I too, was holding on to the delusional rope of neutrality - that the topic of worship and liturgy was a neutral one; and that a person could worship how they saw fit. All those guys in the 16th century that debated the issue were just uptight and didn't really care about what was spiritual or important...wow!

I soon learned and gained a great appreciation for their work and sacrifice for the topic. They fought for freedom - freedom from the commandments of men, which bind the conscience of the weak, and hold them to contemptible forms and elements of worship that God never intended for them to perform. But our Lord is a Lord of liberty. He is gracious in that He has prescribed for us the way in which we should perform that solemn duty - worship. The WCF puts it better than I ever could:

But the acceptable way of worshiping te true God is instituted by himself, and so limited by his own revealed will, that he may not be worshiped according to the imaginations and devices of men, or the suggestions of Satan, under any visible representation, or any other way not prescribed in the holy Scripture. (WCF, 21.1)

It is one thing to be present at a worship service; but yet quite another to know why we are present. It is one thing to hear and see an element of worship; but quite another to know why that element is performed. So, as I was studying the "Call to Worship" I was amazed by this small significant part of our Reformed worship. What follows is what I jotted down from"Calls to Worship: A Pocket Resource" by Robert Vasholz.

Call to Worship. The call to worship exhorts God’s people to turn from worldly distractions and to focus hearts, minds and actions on revering him.

We do not invite God to be present. He is already there, calling us to come and worship him. He is always the initiator; we always respond to him.

We are called to worship, not just with our immediate congregation, but to join with the worship of the ages and angels. God’s people are invited to participate in the wondrous praise that already and eternally enraptures the hosts of heaven.

God calls us to respond to him and his revelation. It is a “call” with an imperative. It should beckon action on the part of his people.

The call to worship is redemptive – because he invites us, we know that our worship pleases him. His invitation to worship is itself a revelation of his grace that makes us willing and able to respond to him.

I must say, I will never see the Call to Worship the same again. What a wonderful element of Worship that our Lord has prescribed for our liberty and freedom!!!

Monday, July 27, 2009

Psalm 106:1-3 "A Psalm for When I am Unfaithful"

Main Theme of Ps.106: See God’s steadfast love and faithfulness in the face of Israel’s constant rebellion.[1]

Or as Matthew Henry says, "Though men are false - God is faithful."

In this Psalm we are encouraged to praise the Lord. We are to do so for specific reasons: 1) because of the goodness of the Lord and 2) because of the steadfast love of the Lord. The historical context is significant. The people of Israel are living at a time in history when it seems that the Lord is NOT good and NOT steadfast in his love. These feelings are undoubtedly due to their present situation and as a result of their corporate/national (not to the exclusion of individual) sin. They are in exile most probably (v.47). They have no land, no righteous ruler to govern them, they are scattered (not a people), and it seems that the Lord has forsaken them (no presence). Given all present physical evidence, they forget what the Lord has promised. They forget history. They forget all of the mighty deeds and works that he had previously demonstrated, despite their sin, all to prove himself faithful to his covenant with their fathers (this is shown in Ps.105).

What is Steadfast Love?

It is absolute and objective. In all history, the foundation which has always existed, but is now being doubted (as the result of sin) must be restated: “Praise the Lord! Oh give thanks to the Lord, for he is good, for his steadfast love endures forever!” This truth is absolute and, in a way, objective.[2] It is never to be doubted, being founded upon the eternal counsels of God and witnessed countless times throughout the history of God’s people. VanGemeren comments on this phrase, “Oh give thanks to the Lord, for he is good, for his steadfast love endures forever!” – “This statement seems to have taken on an almost creedal status by the time these texts were worked into the canonical framework. Indeed, two psalms (Ps.118; 136) are lengthy, lyrical explorations of this very confession of faith.”[3] This is why the Scriptures are so important. They must be read and trusted. They must be practiced so that the heart (which is so often deceived by its own testimonies and witnesses in the sinful world) can see and feel its power. Even though we are perishing on this earth…The Lord IS good. What does it mean that the Lord’s is steadfast in his love?

The term is best expressed in the concept of faithfulness, steadfast love, or more generally kindness. It has a strong relational aspect that is essential to any proper definition of the term. It describes the disposition and beneficent actions of God toward the faithful, Israel his people, and humanity in general. [4] For all practical purposes, I will use the term steadfast love when speaking of divine hesed.

Steadfast Love is best witnessed in covenant (vv.4, 43-46). It is not wise to regard hesed as a specific ingredient in the covenant; rather the covenant “comes in to reinforce the commitment to hesed in a situation where its exercise is not naturally to be expected or is likely to be put under strain by future circumstances.”[5] In the midst of Israel’s rebellion, the Psalmist places his trust, in the covenant of God: “Many times he delivered them, but they were rebellious in their purposes and were brought low through their iniquity. Nevertheless, he looked upon their distress, when he heard their cry. For their sake he remembered his covenant and relented according to the abundance of his steadfast love.” Therefore, we see the hesed of God best in his covenantal dealings with his people – Israel (in history) and his Church (presently).[6] In a word, when we see the covenantal expressions in the Scriptures, we must think of them as always being founded upon the hesed of God.

Steadfast love is witnessed by the mighty works of God (v.2): His works are too many to be counted and so mighty we can barely fathom them. Therefore the Psalmist proclaims, “Who can utter the mighty deeds of the LORD, or declare all his praise?”[7] These works are not to be seen outside of the context of the contrast between the faithfulness of God and Israel’s rebellion. Though Israel was a sinful people he delivered them at the Red Sea (v.8-12).

Being good at justice is not particular only to the Christian. All religions seem to be great at looking at the other man and judging whether his actions are right or not. Where the God of the Bible stands apart is in the strength of his mercy. He is mighty in mercy. It takes no strength whatsoever to judge someone. But it takes all the strength one can muster up to show mercy to someone who has wronged us. If you don't believe it - you've never tried it.

It was the explicit command of the Lord given to Moses to give to the first and second generation of Israel, to remember the works the that the Lord had done previously in their midst to deliver them. They were to share these stories with their children. They were to be meditated upon to cultivate a trusting heart – not forgotten. These mighty works show us just how strong and mighty he really is. They show us how just, righteous and holy he really is. Our God is an awesome God. His is to be feared among the nations. Ultimately, the works of God are displayed to show that he is a covenant keeping God. He will never go back on his promises – he will never break his covenantal oath!

Even though these things are true, sin deceives the heart. Is God really good? Is his love really steadfast? Does it really last forever? Is this not the enemies deception in the garden with Eve? The Lord knows the heart.[8] Therefore, our Father in heaven has given us records of his grace and loving-kindness throughout history.[9] These are to help us. We have already seen how he shows he is steadfast in love by entering into covenantal relationships with humanity.[10] He saved his people over and over again – he delivered them from Egypt through the Red Sea, He brought water from a rock, He defeated countless armies with very few – and all of this, not because they were more righteous or more in number than all the other nations, but simply because he loved them.[11]

Steadfast love reigns in Righteousness (v.3). So then we must be careful not to mix things up. The grace and steadfast love of God reigns in righteousness as the Psalmist is quick to note, “Blessed are they who observe justice, who do righteousness at all times.”[12] Because divine hesed is rooted in covenant, we must not fall into error. The term “blessed” here is used as a covenantal term – as apposed to “cursed”. Allow me to identify at least three errors that commonly arise (witnessed both biblically and practically) when we think of divine love in covenantal relationships.

1. The Sin of Forgetfulness and Doubt (vv.7, 13, and 21). The children of Israel forgot God’s mighty works! How can this happen?! Therefore, because of their present situation, they believed God not to be a good God who was steadfast in his love for them. He led them into the wilderness and forgot them! We all know what this is like. For some of us our present situations lead us to believe that God doesn’t love us. This can be seen many ways: 1) Relationally – like marriages that are experiencing difficult times; 2) Financially – like when we use credit cards or go to others outside of the church for help, or simply submit to the Lord’s provision; 3) Physically – it is hard to believe that God is faithful when we are sick or our loved ones are sick; and 4) Consciously - We also tend to believe this when our sins are so burdensome and so great, we are led to believe that God is either not strong enough to deliver us or he, because of our sin, is unwilling to deliver us. These times of seeming impossibility are the times that the strength of the Lord is best seen. It is times like this, when all things that are unfaithful fall away that the faithfulness of the Lord can be clearly seen!

We cannot forget the steadfast love of God. What once began with mere forgetfulness ends in the most detestable sins one could imagine (See, vv.37-39).

2. The Sin of Presumption (vv.16-18; 28-31). Many people forget that God’s love reigns in righteousness – the presume upon the hesed of God. See Rom 2:4. We all do this. We say, “Let us sin that grace may abound!” or we say, “God will forgive me on the other side of this sin.” When one surveys what people believe about God, he can hardly go without hearing, “God is love.” Or that, “I know God loves me and you.” Although this is true, it is often misunderstood. Why? Because the conclusion that God loves me or you is reached without considering the holiness and righteousness of God. In other words, one believes God loves them without considering exactly how he can love them AND be righteous at the same time. What we really believe when we think like this is that God just sweeps our sins under the rug. He just does away with them. Now I know intellectually we don’t think like this – but deep down there is a disconnect. When God loves us – we hardly ever say, “But God, you said if we sinned we deserve wrath not love. What about your justice?” Therefore, many people in thinking and considering the love of God really believe he is unjust – and they would rather him be. But history tells us that he is. When the people of Israel sinned by whoring after the daughters of Moab and bowing down to their gods, God sent a plague among them claimed 24,000 lives! He does not sweep our sins under the rug. The Cross of Christ is the chief example. Also consider the Genesis 3:7 decision.

3. Sin of Self-Reliance (vv.19 and 36-36). This is essentially idol worship – whether it be money, fame, or morality. The underlying presumption is human pride and autonomy. I choose! I choose even what God I will serve. Many people believe that Divine love is given after (or upon the condition of) covenant fidelity. This is the glory that we find in no other god but our God – the Christian God of the Scriptures, who became flesh and dwelt among us (Jn 1:14) – He is Jesus Christ. The love of God is what places us in his covenant community. It is a merciful initiation. We do not deserve it. There is nothing we can do to deserve or purchase it. It is the love of God that makes a dead sinner live. Not because he/she is righteous, but simply because the all-wise-God decided to love him/her (cf. Deut 7:6-11). This is the praise of God’s mercy and grace – that divine steadfast love is not given because meet covenant stipulations, but covenant stipulations are met BECAUSE God shows us his steadfast love! God’s love and kindness leads us to repentance![13] Our repentance does not merit the hesed of God. But Scott, what of all the verses that say he blesses those who are faithful to the covenant? Precisely! Without Divine Love we could not be faithful. We are faithful because he loves us.[14]

This is the power of the Gospel. In the history of redemption, God’s people had proven time and time again to be unfaithful. They rebelled and provoked the Lord to anger countless times. But the Lord has never been ignorant of the human heart. He knew that man would fall into sin and rebellion. Upon understanding this, one is likely to think that God therefore lowered his standard to man’s ability. But NO! Our God is a righteous God. He is a holy God.[15] The stipulations of the covenant MUST be met. Once we see the conditions of the covenant, those who are humble and contrite and honest will see that they cannot meet those conditions. They therefore look for another way into the covenant – God has provided a way! Through Jesus Christ! Because God is just – the conditions must be met. Because he is merciful and steadfast in his love – he provided a substitute, through whom we can become the people of God – despite our sin! Blessed are those who love justice and work righteousness. This is not a light verse that allows for persistent sin. The people of God are the recipients of God’s grace. They are a part of his New Covenant which Jesus Christ inaugurated. This covenant is greater than all previous ones. In this covenant, the conditions of the covenant are a part of the promises given in the covenant! This is amazing! We read about this in Jeremiah 31:31-34; 32:40.

Finally, in order to understand the foundations of the Gospel better, we must understand that divine hesed is given to the people of God as the result of a prior commitment or bond. This commitment or bond expects reciprocity and mutuality and demands service, fear, and even a corresponding exercise of hesed in return.[16] As the second generation Israelites were on the plains of Moab about to enter the Promised Land, Moses continually reminded them of the covenant and how it was sworn to their fathers.[17] But these covenants were just shadows that reflected and pointed to a greater covenant. The covenant that took place before the world began in the counsels of the Trinity – between the Father and the Son. This is called the Covenant of Redemption. The covenant of redemption is typically described as a covenant between the Father and the Son rather than as a covenant between all three members of the Godhead. This is because the Bible presents the Son as the Redeemer, not the Holy Spirit, and it presents the Father as the one who permits, commands and accepts the Son's sacrifice. The Holy Spirit is critically important to the salvation process, but the condition of redemption was to be fulfilled by the Son in obligation to the Father, and the Father was to reward the Son's obedience. This is the essence of the covenant of redemption: a condition laid on the Redeemer, and a reward promised to the Redeemer upon fulfillment of the condition.[18]

So, the answer is yes – our salvation, the salvation of the people of God IS conditional. For those who are loved of God – those conditions are met my the Savior Jesus Christ! This we learn in Romans 5:19, “For as by the one man’s disobedience the many were made sinners, so by the one man’s obedience the many will be made righteous.” This is the Gospel. His perfect obedience is credited to our account! When we are blessed with the presence of God, the Gospel tells us the Jesus was cursed and forsaken by God. The sins of God’s people were placed upon the shoulders of Christ on the Cross, while the love and liberty that Christ deserved was given to his people. He took the wrath of God. We now experience the unhindered smile of God. And because Jesus paid for all of the sins of his people, his people will rise with him in glorification![19]

How is steadfast love now to be understood? Because those who believe in Christ now have the righteousness of Christ, and are “in Christ,” the love that the Father has for the Son is rightly bestowed upon us.[20] Jesus Christ loves his own with the love with which the Father loves him! This is the greatest news in the universe! Praise the Lord. This is the steadfast love of God – that just as God the Father will never stop loving the Son, so to he will never stop loving those for whom his Son died! His hesed truly does last forever![21]



[1] In this Psalm and the other Salvation Historical psalms like it, the reader is to see God’s hesed in contrast to Israel’s unfaithfulness.

[2] Meaning, it’s validity is not dependent on present circumstances in the natural or material world. In other words, our subjective circumstances many times cause us to wrongfully forsake objective truths – this should not be. Rather, it is in times when the objective truths seem not to exist that the people of God are to trust them the most. These are those times of impossibility where our Lord proves himself most faithful and most mighty.

[3] VanGemeren, NIDOTTE, #2874.

[4] The term occurs in the OT 246x, over half of them in the Psalms.

[5] VanGemeren, #2874.

[6] Cf. Deut 7:12 “And because you listen to these rules and keep and do them, the LORD your God will keep with you the covenant and the steadfast love that he swore to your fathers.” See also, Also cf. Deut 7:9; 1Kngs 8:23; 2Chron 6:14: Neh 1:5, 9:32; Ps 25:10; 89:28; 106:45; 54:10; Dan 9:14.

[7] He did these things, not because Israel was without sin – but so that he could free them from their captivity to sin. Thus we see in all his mighty works this pattern: Deliverance à Law à Obedience à Blessing. Notice that the deliverance came first. Sin would have us believe it other wise with Law ­­à Obedience à Deliverance/Blessing. When reading, try and find this theme or progress: Deliverance then law (i.e. deliverance from Egypt to Mt. Sinai where the law was given). See Ps.105:43-45.

[8] In order for the heart of man to have a chance at change that heart must eventually stop beating. Thus we see the grace of God in the garden when he expelled Adam and Eve – making sure that the fruit leading to eternal life would remain uneaten by them. He did not want the sinful heart to also be the eternal heart. He also shortened their lifespan. Even though God changes the heart in this lifetime – he has not seen fit to rid man of all his sinful thorns. The repentant believer, with his new heart, has sin dwelling within – however, sin no longer has its dominion. The Strong Man has taken over. The weaker man still knocks on the door.

[9] This “history” in much of the literature is often called “Redemptive History.” Because the Lord is the creator of all things, even time and space – all of his creation is under his care. Humanity is under a more particular care – having been given the privilege and honor of being created in God’s image. Redemptive History can be seen in a certain progression: Creation à Fall à Covenants (Adam, Noah, Abraham, Moses, David) à New Covenant (Christ) Inauguration (Advent, death, resurrection) à The present day “Now but not yet” (After the death and resurrection of Christ but before his final return) à Consummation (Final Return of Christ).

[10] See Ps.105 for the covenantal emphasis esp. the covenant he made with Abraham (Gen 12, 15, 17). In this “Salvation Historical” Psalm, the emphasis is not hesed in light of covenant, but hesed in the face of rebellion and unfaithfulness.

[11] See Deut 7:6-11, “For you are a people holy to the LORD your God. The LORD your God has chosen you to be pa people for his treasured possession, out of all the peoples who are on the face of the earth. It was not because you were more in number than any other people that the LORD set his love on you and chose you, for you were the fewest of all peoples, but it is because the LORD loves you and is keeping the oath that he swore to your fathers, that the LORD has brought you out with a mighty hand and redeemed you from the house of slavery, from the hand of Pharaoh king of Egypt. Know therefore that the LORD your God is God, the faithful God who keeps covenant and steadfast love with those who love him and keep his commandments, to a thousand generations, and repays to their face those who hate him, by destroying them. He will not be slack with one who hates him. He will repay him to his face. You shall therefore be careful to do the commandment and the statutes and the rules that I command you today.”

[12] Cf. Rom 5:21.

[13] Cf. Rom 2:4, “Or do you presume on the riches of his kindness and forbearance and patience, no knowing that God’s kindness is meant to lead you to repentance?”

[14] This truth brings to light so many Scriptures that were once either misunderstood or whose meaning was simply not known. Cf. 1Jn 4:19, “We love because he first loved us.” and 1Jn 5:3, “For this is the love of God, that we keep his commandments.” See also 1Jn 3:1.

[15] Consider the holiness of God in the Garden in respect to Adam’s sin. He could have overlooked the sin and acted like it didn’t happen. But his holiness and righteousness would not allow the sin to go unpunished. His love for mankind would not allow Adam’s ultimate death. Therefore God send his Son to take Adam’s punishment and die Adam’s death! Imagine the decision God made at Gen 3:7!

[16] See VanGemeren, Ibid.

[17] These are seen most in the book of Deuteronomy, where Moses preaches 3 sermons to the children of Israel – the general theme of the sermons being Ultimate Covenant Fidelity of God and the petition to Covenant Obedience based on such. Cf. Deut 4:31; 7:12; 8:18; 31:20; Josh 9:15.

[18] Ra McLaughlin’s definition of the Covenant of Redemption. Other scholars may apply different terms when speaking of this inter-Trinitarian commitment.

Scriptural Data for the Covenant of Redemption: Eph. 1:4ff.; 3:11; II Thess. 2:13; II Tim. 1:9; Jas. 2:5; I Pet. 1:2, etc. Now here we find within the persons of the Holy Trinity a particular division of labor: The Father is the originator, the Son is the executor and the Holy Spirit is the applier. Berkhof states that this can only be the result of a voluntary agreement among the persons of the Trinity, so that their internal relations assume the form of a covenant life…a covenant in the proper and fullest sense of the word, the parties meeting on a footing of equality, a true suntheke (suntheke is one of the Greek terms for “covenant” where more bilaterality is assumed than in the other term “diatheke” – where more unilaterality is implied (but not to the exclusion of bilaterality). Diatheke is the LXX’s translation of the OT term berith (covenant).

There are present in the Scriptures the essential elements of a covenant (contracting parties, a promise or promises, and a condition):

    1. Ps. 2:7-9 – the parties are mentioned and a promise is indicated.
    2. Jn. 6:38,39; 10:18; 17:4 – Christ here repeatedly speaks of a task which the Father has entrusted to Him.
    3. Lk. 22:29 – Particularly important due to its terminology; namely, the verb used for ‘appoint’, diatithemi, the word from which diatheke is derived, which means to appoint by will, testament or covenant.

There are two OT passages which connect up the idea of the covenant immediately with the Messiah, namely, Ps. 89:3, which is based on II Sam. 7:12-14, and is proved to be a Messianic passage by Heb. 1:5 and Isa. 42:6, where the person referred to is the Servant of the Lord. It shows that this Servant is not merely Israel. There are passages in which the Messiah speaks of God as His God, thus using covenant language, namely, Ps. 22:1, 2 and Ps. 40:8.

[19] Cf. Rom 6:5ff, “For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his…Now if we have died with Christ, we believe that we will also live with him...”

[20] Perhaps no other biblical writer explains this more than the Apostle John. See, Jn 15:9, “As the Father has loved me, so have I loved you. Abide in my love.” See also, Jn 14:21; 17:24. There are many others.

[21] The Scriptures use eschatological expressions when describing the love of Christ for his people – that is, how this love is expressed in the history of redemption. What I mean by this is, the people of God must have an eschatological view of time and reality – they must look to their “hope” which is “unseen” but is promised for them in glory (cf. Rom 8:24; Eph 1:10, 14, and many others).