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Marc Roby: We are resuming our study of systematic theology today by continuing to examine God’s will. Dr. Spencer, we ended last time by looking at 1 Peter 1:18-20, and in verse 20 it says that Christ “was chosen before the creation of the world” [1]. You also pointed out that he was chosen for the purpose of becoming incarnate and giving his life as an atonement to save his people from their sins. And that all of this is part of God’s decretive will.

Dr. Spencer: Yes, it is part, God decrees everything that happens, even our sin. Listen to what the apostle Peter said to the crowd on the day of Pentecost. We read this in Acts 2:22-24, “Men of Israel, listen to this: Jesus of Nazareth was a man accredited by God to you by miracles, wonders and signs, which God did among you through him, as you yourselves know. This man was handed over to you by God’s set purpose and foreknowledge; and you, with the help of wicked men, put him to death by nailing him to the cross. But God raised him from the dead, freeing him from the agony of death, because it was impossible for death to keep its hold on him.”

Marc Roby: And in Acts 4:28 we read that the believers were praying about the authorities crucifying Jesus Christ and they said, “They did what your power and will had decided beforehand should happen.”

Dr. Spencer: God’s will is wonderful. He can work directly in this universe, as he did in creation and as he does in regeneration, but he normally uses secondary agents to accomplish his purposes. In this case, he used this horrible sin of crucifying the completely innocent God-man Jesus Christ to bring about the redemption of his people. It completely boggles the mind. God used what was the worst sin ever committed to bring about the greatest good ever achieved.

Marc Roby: And yet Judas, who betrayed Jesus, was still morally culpable for his sin. And so were the Jewish leaders who conspired against him and condemned him, and so was Pontius Pilate, the prefect of the Roman province of Judaea, who acceded to their demands; they were all morally culpable for their sins even though they were accomplishing God’s set purpose in doing so.

Dr. Spencer: They most certainly were morally responsible for their sins. No one forced them to sin, even though God had ordained from before the creation of the world that they would do so. The theological term used to describe the fact that God’s free will and our free will can work together to accomplish exactly what God has foreordained, or decreed, is called concurrence. It is a very important concept.

Marc Roby: And, of course, the crucifixion of Christ is not the only dramatic example of concurrence. The story of Joseph being sold into slavery in Egypt gives us another great example.

Dr. Spencer: Yes, it does. But in order to give that example, we need to remind our listeners of some of the facts relating to Joseph’s life.

Marc Roby: Alright, let me begin. Joseph was one of the twelve Patriarchs of the Jewish people. He was the favorite son of his father Jacob, who was the son of Isaac, the son God promised to Abraham and Sarah. Joseph’s brothers hated him because he was his father’s favorite, so they sold him to some Midianite slave traders who were heading down to Egypt and then told their father Jacob that he had been killed by a wild animal. Joseph was later sold to Potiphar, the captain of Pharaoh’s guard.

Dr. Spencer: And we read about all of that in Genesis Chapter 37. But God was gracious to Joseph in Egypt and through a long process, which included his being unjustly imprisoned for years, he miraculously became second in command in Egypt as we read in Chapters 39-41 of Genesis. We also read that there was a severe famine in the land and Joseph was in charge of Pharaoh’s storehouses of grain.

Marc Roby: And in Chapter 42 of Genesis we are told that there was also famine in the land of Canaan, where Joseph’s brothers and father lived. And because they heard that there was grain in Egypt, Joseph’s brothers came to Egypt to buy grain for their families. In doing so, they came before their brother Joseph.

Dr. Spencer: And there is a lot that we are leaving out in order to get to our main point. This is a marvelous story of God’s grace and sovereignty and I encourage our listeners to read it if they don’t know the story. But to move on, Joseph’s brothers didn’t recognize him because he now spoke, dressed and acted like an Egyptian, but he recognized them. I will again leave out a lot of wonderful and edifying material from Chapters 43 through 49 and just say that Joseph eventually revealed himself to his brothers and then his entire family, including his father Jacob, moved down to Egypt.

Marc Roby: And Jacob died in Egypt, which then left Joseph’s brothers worried. In Genesis 50:15 we read that “When Joseph’s brothers saw that their father was dead, they said, ‘What if Joseph holds a grudge against us and pays us back for all the wrongs we did to him?’”

Dr. Spencer: And we finally come to the verses we want to discuss today. In Genesis 50:19-21 we read, “But Joseph said to them, ‘Don’t be afraid. Am I in the place of God? You intended to harm me, but God intended it for good to accomplish what is now being done, the saving of many lives. So then, don’t be afraid. I will provide for you and your children.’ And he reassured them and spoke kindly to them.”

Marc Roby: What a gracious response that was.

Dr. Spencer: It was incredibly gracious, but Joseph saw God’s purpose in all that had happened. I’m sure that as a human being he must have struggled with all of the trials he went through because of his brother’s hatred, and in the material we skipped over we do see him exacting a bit of revenge. But the main point here, just as we saw in Acts regarding the crucifixion of Jesus, is the concurrence between the free, sinful actions of human beings and God’s ultimate purpose and decrees.

Marc Roby: Now I suspect that that will sound very strange to many of our listeners. The idea that God would, in any way, concur with sinful acts.

Dr. Spencer: I’m sure that does sound strange to anyone who has not heard of this doctrine before. The word concur is often used to indicate agreement or approval, but it can also simply mean to act together toward some common goal, in which case it does not imply approval of the actions of the other person. And that is the sense in which we are using the word here.

God’s actions and the sinful actions of human beings can work together to bring about a result that God has decreed will happen, but there is no implication that God approves of the sinful actions.

Marc Roby: Louis Berkhof gives a good definition of concurrence in his systematic theology text. He writes that “Concurrence may be defined as the cooperation of the divine power with all subordinate powers, according to the pre-established laws of their operation, causing them to act and to act precisely as they do.”[2]

Dr. Spencer: That is a great definition. We will have more to say about concurrence, which is part of the doctrine of God’s providence, when we finish with God’s attributes. But for now, let me just point out a couple of things. First, note that Berkhof talks about divine power and subordinate powers. God is in complete control of his creation. That does not mean that we are all puppets, but it does mean that we are completely subordinate. No one can thwart God’s plans. He brings about exactly what he has decreed will happen. When we sin, he uses our sin, together with other factors, to bring about his purposes.

Marc Roby: That’s an amazing thing to think about.

Dr. Spencer: It really is. But I also like the fact that Berkhof mentions the “pre-established laws” that are in operation. There are, for example, the laws of nature, which God himself established and upholds, but there are also laws, if you will, of human behavior. As we noted in Session 84 and will talk about more when we get to biblical anthropology, we do have free wills, but our wills are not absolutely free. We cannot violate our own nature. Which is perfectly logical and reasonable. It strikes me as exceedingly strange, to say the least, to think that I have the freedom to choose to do something that goes completely against all of my own inclinations and desires.

Marc Roby: That is indeed illogical. But, now that we have established that in order to accomplish his decretive will God works through secondary agents, including even the sinful actions of human beings, what else do you want to say about the will of God?

Dr. Spencer: Well, since we have been talking about human sin and its relation to God’s will, I want to stick with that general idea and talk about what is usually called God’s permissive will. I can’t find a good definition of this term in any of my theology texts because theologians seem to not use the term. But Christians use it reasonably often, so I think we should discuss it. I think that what people usually mean by God’s permissive will is that it encompasses all those things that God allows to happen even though they are not what he desires or commands to have happen.

Marc Roby: And these actions may include sin as well as things that are not, in themselves sin.

Dr. Spencer: I think that’s right. And although I can’t find a theologian speaking about God’s permissive will, Berkhof does talk about the fact that God’s eternal decree, which is basically synonymous with what we have been calling God’s decretive will, is permissive with respect to human sin.

Marc Roby: Now, that’s an interesting statement, can you explain what he means by that?

Dr. Spencer: Yes, I can. He wrote that when God decrees human sin, “It is a decree which renders the future sinful act absolutely certain, but in which God determines (a) not to hinder the sinful self-determination of the finite will; and (b) to regulate and control the result of this sinful self-determination.”[3]

Marc Roby: This sounds like concurrence again, mixed in with God’s sovereign control of all things, including human sin. Berkhof’s point seems to be that God permits sin, but it is never outside of his control and is used by him to accomplish his own purposes.

Dr. Spencer: I think that’s a fair summary.

Marc Roby: When people speak of God’s permissive will, it is usually in some way contrasted with his perfect will.

Dr. Spencer: That contrast is what you typically hear.[4] And what is usually meant by God’s perfect will for us is almost synonymous with his revealed, or preceptive will. It is what God has commanded us to do, although it often goes beyond that. For example, someone might talk about it not being God’s perfect will for them to marry a particular individual, whereas Scripture, of course, does not command us to marry or not marry a specific individual. It only gives us the command that as Christians, we must marry another Christian.

Marc Roby: I’ve certainly heard that kind of talk, and it does make a valid point. We can make decisions that are not necessarily sinful, they aren’t the wisest choice. God will not usually intervene in any direct way to stop his people from making bad decisions, or even from sinning, so we need to be careful to not conclude that just because he allows us to do something, that it is the best thing to do, or even to conclude that it isn’t sin.

Dr. Spencer: I agree that is the point usually being made when people talk about God’s permissive will versus his perfect will. And it is an important point. It should scare us to know that God will allow us to make bad decisions. And it should scare us even more when we read, for example, that God allowed King David to commit adultery and murder. We would prefer to read that David was prevented from doing so. But the reality is that, for his own perfect purposes, God allows his people to sin, sometimes grievously. And we cannot take any solace in the fact that he is sovereign even over our sins and will somehow use them to accomplish his good purposes. It would always, without exception, be better for us to not sin.

Marc Roby: I completely agree. We need to seek to be led by the Word of God, with the help of the Holy Spirit, in order to avoid sin and even decisions that are not sinful, but that are also not the wisest choice.

Dr. Spencer: And we have a great promise from God about temptation to sin. In 1 Corinthians 10:13 we read that “No temptation has seized you except what is common to man. And God is faithful; he will not let you be tempted beyond what you can bear. But when you are tempted, he will also provide a way out so that you can stand up under it.”

Marc Roby: Yes, that is a great promise. But it does not say that God will not allow us to be tempted. It only says that he will not allow us to be tempted beyond what we can bear.

Dr. Spencer: And the painful truth is that we sometimes give in to temptation in spite of God keeping it limited to what we can bear. We need to be very careful to watch our life and doctrine closely as the apostle Paul wrote to Timothy in 1 Timothy 4:16. God will provide a way out of every temptation, but we must look for it and avail ourselves of it. If we don’t, we will suffer harm.

Marc Roby: Yes, and very often others will be harmed as well.

Dr. Spencer: That’s quite true. This is why Jesus taught in the Lord’s prayer to pray that God would deliver us from temptation. He also told us to pray “your will be done on earth as it is in heaven” (Matt 6:10), which is obviously speaking about God’s preceptive will; in other words, we are praying that people, including ourselves, would obey God’s commands. It would make no sense for this to refer to God’s decretive will since whatever God decrees will, in fact, happen. Therefore, if this referred to God’s decretive will we would be praying that God would cause what is going to happen to happen.

Marc Roby: That certainly wouldn’t make any sense. But I doubt that many people are consciously aware that they are praying for their own obedience when they pray the Lord’s prayer. What else do you want to say about God’s will?

Dr. Spencer: I think it is important to distinguish between what theologians call God’s necessary and free wills.

Marc Roby: We have already pointed out that there are things that God cannot do, so his necessary will must refer to those things which he must do because he is God. Things like continuing to exist and always telling the truth.

Dr. Spencer: That is exactly what is meant, so in a sense we’ve covered God’s necessary will already. But the important point I want to make is that God also does many things freely, and it is particularly important for us to know that creation was God’s free decision. He did not need to create this universe for any reason. Nor did he need to redeem anyone after the fall.

Marc Roby: You do sometimes here Christians talk about God creating us for fellowship, which sounds a bit like he would be lonely without us.

Dr. Spencer: That is precisely the view I want to oppose. It is unbiblical. God is love as we are told in 1 John 4:16, and that is an essential attribute of God. It is part of his fundamental nature. It was true before he ever created this universe. There was absolutely perfect love and fellowship between the persons of the Trinity prior to the creation of this universe. God did not need to create. Wayne Grudem states it well in his systematic theology. He wrote that “It would be wrong for us ever to try to find a necessary cause for creation or redemption in the being of God himself, for that would rob God of his total independence. It would be to say that without us God could not truly be God. God’s decisions to create and to redeem were totally free decisions.”[5]

Marc Roby: That is a very important, and humbling, point. Is there anything else you wanted to say about God’s will?

Dr. Spencer: I want to go back to the Lord’s prayer and note again that in that prayer Christ taught us to pray that God’s will would be done on earth, which certainly includes in our own lives. If we have surrendered our lives to Christ, we must work hard to submit our will to his will. When Jesus was crying out to the Father from the Mount of Olives prior to his crucifixion, we read in Luke 22:42 that he prayed, “Father, if you are willing, take this cup from me; yet not my will, but yours be done.” That is the kind of complete submission to God that all of us should strive to achieve in our own lives.

I’ve heard that people used to add the letters D.V. to statements of their intentions for the future. For example, I might write that I will visit you in Oregon this summer, D.V. The letters D.V. stand for the Latin phrase deo volente, and mean God willing.

Marc Roby: Which comes, of course, from James 4:13-15, where we read, “Now listen, you who say, ‘Today or tomorrow we will go to this or that city, spend a year there, carry on business and make money.’ Why, you do not even know what will happen tomorrow. What is your life? You are a mist that appears for a little while and then vanishes. Instead, you ought to say, ‘If it is the Lord’s will, we will live and do this or that.’”

Dr. Spencer: I assume that is where it comes from, yes. And although I’m sure it can easily become a meaningless cliché used to try and sound godly, it is a good sentiment to have in mind at all times. As Christians, our job is to seek to know and do the will of God. As Jesus himself told us in John 13:17, “Now that you know these things, you will be blessed if you do them.”

Marc Roby: I think that is a good place to end for today, so let me remind our listeners that they can email their questions and comments to info@whatdoesthewordsay.org and we’ll do our best to respond to them.

 

[1] All scripture quotations, unless otherwise indicated, are taken from the Holy Bible, New International Version®, NIV® (1984 version). Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.™ Used by permission of Zondervan. All rights reserved worldwide. www.zondervan.com The “NIV” and “New International Version” are trademarks registered in the United States Patent and Trademark Office by Biblica, Inc.™.

[2] Louis Berkhof, Systematic Theology, Wm. B. Eerdmans Pub. Co., 1938, pg. 171

[3] Ibid, pg. 105

[4] It shows up, for example, in a popular old daily devotional called My Utmost for his Highest by Oswald Chambers, see the entry for December 16.

[5] Wayne Grudem, Systematic Theology, Inter-Varsity Press, 1994, pg. 213

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Marc Roby: We are resuming our study of systematic theology today by continuing to examine the holiness of God. Last time we looked at the fact that God’s holiness is emphasized in Isaiah 6:3, where the seraphs were crying out, “Holy, holy, holy is the LORD Almighty”. [1] In particular, this emphasizes the fact that God is separate from his creation, he is transcendent. That led us to discussing the fact that God is the Lord of his creation. Dr. Spencer, how do you want to proceed today?

Dr. Spencer: I want to explore the practical implications for the Christian life of the fact that God is Lord or, to be more specific, that Jesus Christ is Lord.

Marc Roby: Which is, of course, the basic confession of a true Christian, Jesus is Lord. Which is only two words in the Greek, Ἰησοῦς κύριος (Iēsous kurios).

Dr. Spencer: That’s true. And the lordship of God is fundamental to his being. As the Creator and Judge of the universe he has made, he can’t be anything other than the Lord of his creation. John Frame talks about this at length in his book The Doctrine of God. He makes a very strong statement about it. He writes, “The liberal theologian wants to avoid at all costs the notion that he belongs to someone else, that he must think according to someone else’s standards, that he must obey someone else without question. He may be willing to use the term Lord, but the biblical doctrine of God’s lordship is inimical to his most fundamental instincts. In this respect, liberation theology and the other modern theologies are not new. But these positions are, at this point, fundamentally anti-Christian. The central message of Scripture is that God is Lord.”[2]

Marc Roby: Yes, that is a very strong statement, but it is also completely correct. These liberal theologians don’t want to believe that they belong to someone else, but we are told in Romans 14:8 that “If we live, we live to the Lord; and if we die, we die to the Lord. So, whether we live or die, we belong to the Lord.” Frame is certainly correct in saying that this view is anti-Christian.

Dr. Spencer: That statement definitely is correct. In fact, by my count there are 13 places in the 1984 NIV Bible we are using where it refers to those who belong to the Lord, or belong to Christ, or belong to him or some similar statement.[3]

Marc Roby: That’s pretty clear. And it is hard to know what it would mean for Jesus Christ to be Lord if his people did not belong to him. The liberal theologians also do not want to be told how to think as Frame points out, but Paul wrote, in 2 Corinthians 10:5, that “We demolish arguments and every pretension that sets itself up against the knowledge of God, and we take captive every thought to make it obedient to Christ.”

Dr. Spencer: And they don’t want to obey without question, but in Matthew 28:20, Jesus tells us to go and make disciples, “teaching them to obey everything I have commanded you”.

Marc Roby: And in John 14:15 Jesus said that “If you love me, you will obey what I command.”

Dr. Spencer: And in Luke 11:28 Jesus said that “Blessed rather are those who hear the word of God and obey it.”

Marc Roby: And Jesus also said, in John 14:23, that “If anyone loves me, he will obey my teaching. My Father will love him, and we will come to him and make our home with him.”

Dr. Spencer: And in the next chapter we read, in John 15:10, that Christ said, “If you obey my commands, you will remain in my love, just as I have obeyed my Father’s commands and remain in his love.” Then, in Acts 5:32, we are told that the Holy Spirit is given to those who obey God. In Romans 1:5 Paul says that “Through him and for his name’s sake, we received grace and apostleship to call people from among all the Gentiles to the obedience that comes from faith.” And Chapter 6 of Romans is written specifically to point out that although salvation is by grace, true salvation sets us free from our bondage to sin so that we will no longer live as slaves to sin. Romans 6:2 sets the tone for the whole chapter by asking the rhetorical question, “We died to sin; how can we live in it any longer?”

Marc Roby: And the clear answer is that we can’t.

Dr. Spencer: That’s right. We could go on and on, but the fact that Jesus Christ must be your Lord, or he will not be your Savior, is an abundantly clear teaching of the entire New Testament. And the lordship of Jesus Christ is his prerogative as the Creator of the universe. In Colossians 1 the apostle Paul is speaking about Christ and writes, in Verse16, “For by him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things were created by him and for him.”

Marc Roby: We are also told in Hebrews 1:1-2 that “In the past God spoke to our forefathers through the prophets at many times and in various ways, but in these last days he has spoken to us by his Son, whom he appointed heir of all things, and through whom he made the universe.”

Dr. Spencer: I think we have clearly established that this universe was created by Jesus Christ. He is God. And God is holy and he is lord. I want to move on to examine the implications of his lordship for us as Christians. Let me quote John Frame again to begin the transition. He writes that “Holiness, then, is God’s capacity and right to arouse our reverent awe and wonder. It is his uniqueness, his transcendence. It is his majesty, for the holy God is like a great king, whom we dare not treat like other persons. Indeed, God’s holiness impels us to worship in his presence.”[4] And, finally, he notes that “Holiness, then, is a very rich concept. It speaks of God’s transcendence and separation from finite and sinful creatures. But it also speaks of how God draws them to himself, making them holy. Holiness marks God’s transcendence, but also his immanence, his presence to redeem us. He is not only ‘the Holy One,’ but ‘the Holy One among us,’ ‘the Holy One of Israel.’”[5]

Marc Roby: Those are marvelous quotes. It is hard to grasp both God’s transcendence and immanence. And we should probably explain that when we mention immanence in this context, it is important to note that it is spelled with an ‘a’, not an ‘i’. Imminence spelled with an ‘i’ refers to something that is going to happen soon, but immanence with an ‘a’ is the opposite of transcendence. While transcendence refers to something that goes beyond normal limits or is beyond comprehension, or is not subject to the limitations of our physical universe, to be immanent means to indwell or to be inherent or to operate within.

Dr. Spencer: That is a very important point since the words are pronounced the same. And the prime example of God being both transcendent and immanent is Jesus Christ himself. In telling us about the birth of Jesus, the apostle Matthew wrote, in Matthew 1:22-23, that “All this took place to fulfill what the Lord had said through the prophet: ‘The virgin will be with child and will give birth to a son, and they will call him Immanuel’—which means, ‘God with us.’” And Matthew is quoting the famous Old Testament prophecy from Isaiah 7:14. So Jesus Christ is not only God, the Creator of the universe as we just noted, he also came down to dwell with us, he walked among us, and he gave his life as an atoning sacrifice to pay for our sins. He is God with us.

Marc Roby: And when he ascended into heaven, he sent the Holy Spirit to be with us to guide us and strengthen us. He gave this promise to his disciples. In John 16:7 we read that Jesus told them, “But I tell you the truth: It is for your good that I am going away. Unless I go away, the Counselor will not come to you; but if I go, I will send him to you.” And Jesus clearly says that this Counselor is the Holy Spirit in John 14:26 where we read, “But the Counselor, 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.”

Dr. Spencer: And at the end of the Great Commission, in Matthew 28:20, Christ promised us, “surely I am with you always, to the very end of the age.” So it is clear that God is both transcendent and immanent. But Frame said something else that is critically important. He said that “Holiness marks God’s transcendence, but also his immanence, his presence to redeem us.” It is the redeeming that I want to talk about now, because God’s holiness plays a major role.

Marc Roby: How so?

Dr. Spencer: Well, God’s purpose in redeeming us is to make us into a holy people, fit to be his adopted children, brothers and sisters of Christ, and to spend eternity in heaven with him. As we noted last time, in 1 Corinthians 1:2 the apostle Paul describes those to whom he is writing as “those sanctified in Christ Jesus and called to be holy”. And in Hebrews 12:14 we are told that “without holiness no one will see the Lord.” In 2 Peter 3:13 we are told that “in keeping with his promise we are looking forward to a new heaven and a new earth, the home of righteousness.” In Hebrews 12:23 we read about the souls, or spirits, of those who have already died and gone to heaven and they are called, “spirits of righteous men made perfect”. We could go on citing Scriptures, but the message is abundantly clear, heaven is a place of perfection. God is perfect and all who dwell with him must be perfect, they must be holy. God’s purpose in saving us is not just to pardon our sins and then leave us the way we are, his purpose is to transform us. As Paul wrote in Romans 8:29, “For those God foreknew he also predestined to be conformed to the likeness of his Son, that he might be the firstborn among many brothers.”

Marc Roby: That is a glorious thought, that someday we will be conformed to the likeness of Jesus Christ.

Dr. Spencer: And in our final, glorified state, we will see him face-to-face and dwell with him and all the other saints in perfect fellowship for ever and ever. But perfection does not happen in this life. Our transformation begins with new birth, which is necessarily followed by repentance and faith, which then leads to our being justified and adopted as God’s children. We then go through a process of sanctification in this life. When we die, our souls are perfected, as we just read, and go to be with God. Then, when Christ comes again, God will raise up our bodies and we will receive glorious new resurrection bodies. In that final glorified state, we will dwell with God forever.

Marc Roby: It doesn’t matter how many times you hear about or think about God’s ultimate plan for us, it always leaves me utterly speechless and longing for Christ’s return.

Dr. Spencer: It is an amazing thing to think about. And the holiness of God, or to be more precise, Jesus Christ, is our pattern. During this life we participate in the process of sanctification. We are called to put to death the sin that remains in us and put on righteousness. We are to strive for moral perfection, which is the aspect of God’s holiness in which we can share. As we noted, there are two aspects to the holiness of God, one is his transcendence, his separateness from his creation. And we can’t become holy in that sense. But the second aspect to God’s holiness is his moral perfection and we can share in that.

Marc Roby: In other words, we can be like Jesus in his moral perfection and obedience to the will of the Father.

Dr. Spencer: Exactly. A few years ago it was popular to wear bracelets that had WWJD embossed on them, which stands for What Would Jesus Do? There is a problem with this whole concept since Jesus is God and we are not, so we shouldn’t always do what he would do. But ignoring that problem for the moment, the answer to the question “What would Jesus do?” is clear. Jesus himself said, in John 8:29, “The one who sent me is with me; he has not left me alone, for I always do what pleases him.” Jesus was perfectly obedient. In his humanity, Jesus made his will subservient to the will of the Father. When he was praying in the garden of Gethsemane prior to his crucifixion, he prayed, as we read in Matthew 26:39, “My Father, if it is possible, may this cup be taken from me. Yet not as I will, but as you will.” And, as Christians, that should be our cry as well.

Marc Roby: In fact, Jesus taught us to pray for God’s will to be done in the Lord’s prayer.

Dr. Spencer: Yes, I think it would be very instructive to look at that prayer, because if you think about what Jesus told us to pray, it is very different from the prayers of most professing Christians. Which is an obvious problem and should cause us to repent and change.

Marc Roby: We read this prayer in Matthew Chapter 6. In Verses 9-13 Jesus tells us, “This, then, is how you should pray: ‘Our Father in heaven, hallowed be your name, your kingdom come, your will be done on earth as it is in heaven. Give us today our daily bread. Forgive us our debts, as we also have forgiven our debtors. And lead us not into temptation, but deliver us from the evil one.’”

Dr. Spencer: Very good. We don’t have time to go through the entire prayer, but notice that it begins with a preface, “Our Father in heaven”. The Westminster Shorter Catechism does an outstanding job of analyzing this prayer. And Question 100 asks, “What does the preface of the Lord’s Prayer teach us?” And the answer given is, “The preface of the Lord’s Prayer, which is, Our Father in heaven, teaches us to draw near to God with all holy reverence and confidence, as children to a father, able and ready to help us; and that we should pray with and for others.”

Marc Roby: In other words, we are to focus on the transcendence of God. He is in heaven and we must revere him, and he is able to help us.

Dr. Spencer: That’s right. And then comes the first petition, which is, “hallowed by your name.”

Marc Roby: Perhaps it would be good to define the word ‘hallowed’ since it is not at all common. To hallow something means to honor it as holy, to consecrate it.

Dr. Spencer: Yes, that does help. And the answer to Question 101 in the Catechism says, “In the first petition, which is, hallowed be your name, we pray that God would enable us, and others, to glorify him in all that whereby he makes himself known; and that he would dispose all things to his own glory.”

Marc Roby: That again is a magnificent answer.

Dr. Spencer: It is. And I’m quite confident that it is very different from the prayers of most professing Christians. Our chief concern should be the glory of God. And we glorify him the same way Jesus glorified him, by being obedient subjects of our heavenly Lord and King.

The prayer goes on though and I really want to focus on the next two petitions. The answer to Question 102 of the Catechism says, “In the second petition, which is, your kingdom come, we pray that Satan’s kingdom may be destroyed; and that the kingdom of grace may be advanced, ourselves and others brought into it, and kept in it; and that the kingdom of glory may be hastened.”

Marc Roby: And when we request that God’s kingdom come, we are asking for him to rule, and especially that he would rule us.

Dr. Spencer: That is precisely the point I wanted to make. A kingdom has no real meaning unless there is a king who rules. So people who think that they can be Christians and not come under the rule of God need to think again. The Lord’s prayer tells us differently. And the next petition is similar. The answer to Question 103 of the Catechism says, “In the third petition, which is, your will be done on earth as it is in heaven, we pray that God, by his grace, would make us able and willing to know, obey, and submit to his will in all things, as the angels do in heaven.”

Marc Roby: There are two words most modern people despise in that answer, obey and submit.

Dr. Spencer: And, again, that is precisely my point. Jesus Christ submitted his will to the will of the Father and lived a life of perfect obedience and we are called to be conformed to his image. The dominant characteristic of his life is his submission and obedience. Therefore, the dominant characteristic of the life of a Christian should be submission and obedience to our gracious, loving, merciful, just and holy Lord, Jesus Christ.

We will always be creatures, even when we are glorified in heaven, so we cannot be holy in the sense of being set apart from creation. But we can, must and will be holy in the moral sense if we are truly God’s children. The holiness of Jesus Christ is the pattern for us as Christians. That is the practical significance of the holiness of God to us.

Marc Roby: And that is a great place to end for today. I’d like to remind our listeners that they can email questions and comments to info@whatdoesthewordsay.org and we will do our best to answer.

 

[1] All scripture quotations, unless otherwise indicated, are taken from the Holy Bible, New International Version®, NIV® (1984 version). Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.™ Used by permission of Zondervan. All rights reserved worldwide. www.zondervan.com The “NIV” and “New International Version” are trademarks registered in the United States Patent and Trademark Office by Biblica, Inc.™.

[2] John M. Frame, The Doctrine of God, P&R Publishing Company, 2002, pg. 25

[3] See Mrk 9:41, Jn 8:4, Rom 1:6, 7:4, 8:9, 14:8, 1 Cor 7:39, 15:23, 2 Cor 10:7, Gal 3:29, 5:24, Jms 2:7, 1 Jn 3:19

[4] Ibid, pg. 28

[5] Ibid, pg. 29

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