I am having technical problems with this blog site, so I am going to delay adding to it for a few weeks, until the problems are resolved.
I'm sorry for this, but technology is not in my back yard.
Paul Austin
Wednesday, December 18, 2013
Wednesday, December 11, 2013
A STEP AT A TIME Week 26
If we were to write a simple outline of Ephesians chapter 1, it might go something like this:
I. Blessed be God and Father
A. In Him we have redemption
B. We have obtained an inheritance
II. You were sealed
III. I pray for you
A. Eyes of your heart may be enlightened
B. Know the hope of your calling
C. The greatness of His power toward us
IV. He is head over all
I think you can see a pattern of beginning with profound theology, applying it to the Ephesians personally and then to himself, and finishing with the praise of Christ--when He raised Him from the dead and seated Him at His right hand in the heavenly places, Eph. 1.20.
Now that wouldn't be such a bad outline, as they say in Texas, 'Not too shabby.' So how does St. Paul continue this in chapter 2 of Ephesians?
He doesn't try to continue the last thought of chapter 1, as it completes the beginning of the chapter. He looks into what he has already written, to bring out a particular aspect of it. Having drawn a circle around what he will say, he now touches the center of the circle.
He returns to 1.13 which says--you also, having listeneing to the message of truth, the gospel of your salvation--having also believed, you were sealed in Him with the Holy Spirit of promise. Now he will make the thought clearer. He goes back to the time before that thought when he says in 2.1--And you were dead in your trespasses and sins. He says we all walked according to the flesh, according to the desires of the flesh and the mind: we were children of wrath when we listened to the message of truth.
When we listened to the message of the truth, God made us alive together with Christ, 2.4,5. That explains what St. Paul meant in 1.5 when he said we were predestined. As a clearer version of 1.5, He says in 2.8 that--by grace you have been saved through faith and that not of yourselves, it is the gift of God.
The rest of the chapter will show in much detail what he meant.
Now my point here is that Paul does not write in a linear fashion as if it were first this which then goes away to make room for that. He writes with an introduction which draws a circle around the entire subject, then he points to a specific part of that subject, which he will elaborate to fill out the entire subject.
The linear style of western philosophy might be pictured as a string of pearls, one after another. Paul's way of writing and speaking is more like a pebble dropped into a pond, creating an expanding circle of ripple.
Chapter 2 is simply the development and closer view of chapter 1, opening it up before us.
To give us an example, look at the end of chapter 1 compared to the fuller ending of chapter 2:
1.22--And He put allthings in subjection under His feet, and gave Him as head over all things to the church, which is His body, the fulness of Him who fills all in all.
2.19-22--So then you are no longer strangers and aliens, but you are fellow-citizens with the saints and are of God's household, having been build upon the foundation of the apostles and prophets, Christ Jesus Himself being the cornerstone, in whom the whole building, being fitted together is growing into a holy temple in the Lord; in whom you also are being built together into a dwelling of God in the Spirit.
This style is different than our western thinking. It has the repetition of Hebrew poetry with a development which is not a journey. The development, rather, is the opening up of what was hidden. It is entering in.
This is what we do when we read the Bible.
If we were to write a simple outline of Ephesians chapter 1, it might go something like this:
I. Blessed be God and Father
A. In Him we have redemption
B. We have obtained an inheritance
II. You were sealed
III. I pray for you
A. Eyes of your heart may be enlightened
B. Know the hope of your calling
C. The greatness of His power toward us
IV. He is head over all
I think you can see a pattern of beginning with profound theology, applying it to the Ephesians personally and then to himself, and finishing with the praise of Christ--when He raised Him from the dead and seated Him at His right hand in the heavenly places, Eph. 1.20.
Now that wouldn't be such a bad outline, as they say in Texas, 'Not too shabby.' So how does St. Paul continue this in chapter 2 of Ephesians?
He doesn't try to continue the last thought of chapter 1, as it completes the beginning of the chapter. He looks into what he has already written, to bring out a particular aspect of it. Having drawn a circle around what he will say, he now touches the center of the circle.
He returns to 1.13 which says--you also, having listeneing to the message of truth, the gospel of your salvation--having also believed, you were sealed in Him with the Holy Spirit of promise. Now he will make the thought clearer. He goes back to the time before that thought when he says in 2.1--And you were dead in your trespasses and sins. He says we all walked according to the flesh, according to the desires of the flesh and the mind: we were children of wrath when we listened to the message of truth.
When we listened to the message of the truth, God made us alive together with Christ, 2.4,5. That explains what St. Paul meant in 1.5 when he said we were predestined. As a clearer version of 1.5, He says in 2.8 that--by grace you have been saved through faith and that not of yourselves, it is the gift of God.
The rest of the chapter will show in much detail what he meant.
Now my point here is that Paul does not write in a linear fashion as if it were first this which then goes away to make room for that. He writes with an introduction which draws a circle around the entire subject, then he points to a specific part of that subject, which he will elaborate to fill out the entire subject.
The linear style of western philosophy might be pictured as a string of pearls, one after another. Paul's way of writing and speaking is more like a pebble dropped into a pond, creating an expanding circle of ripple.
Chapter 2 is simply the development and closer view of chapter 1, opening it up before us.
To give us an example, look at the end of chapter 1 compared to the fuller ending of chapter 2:
1.22--And He put allthings in subjection under His feet, and gave Him as head over all things to the church, which is His body, the fulness of Him who fills all in all.
2.19-22--So then you are no longer strangers and aliens, but you are fellow-citizens with the saints and are of God's household, having been build upon the foundation of the apostles and prophets, Christ Jesus Himself being the cornerstone, in whom the whole building, being fitted together is growing into a holy temple in the Lord; in whom you also are being built together into a dwelling of God in the Spirit.
This style is different than our western thinking. It has the repetition of Hebrew poetry with a development which is not a journey. The development, rather, is the opening up of what was hidden. It is entering in.
This is what we do when we read the Bible.
Wednesday, November 27, 2013
LET HIM HEAR--25
Eight times in the NT, the writer will say some version of--He who has ears to hear, let him hear, Matthew 11.15. This saying comes after parables or strong sayings by Jesus. In the Matthew passage, this saying comes after Jesus has told a multitude how important John was.
Jesus says there has never been anyone born of woman greater than John. Why? Because God said--behold I send My messenger before Your face, who will prepare Your way before You, Matt. 11.10. John took the place of an angel going before Jesus, preparing the way for Jesus to bring the kingdom of God to the world.
Then Jesus says--And if you care to accept it, he himself is Elijah, who was to come, Matt. 11.14. Why Elijah? On the last page of the OT, Malachi 4.5 says--Behold, I am going to send you Elijah the prophet beore the coming of the great and terrible day of the Lord.
What all of this means is that when we read--He who has ears to hear, let him hear--we need to look at what was written just before that. We need to realize that an elevated level of spiritual insight is being conveyed. As the Lord God always spoke to Israel in the OT but never appeared to Israel, Jesus is saying that what He says is God speaking as God always spoke.
A perfect example is Matt. 11. Before 11.14 John sends his disciples to ask Jesus if He is--the Coming One or should we look for another? John is Jesus' cousin: he knows Jesus is the Coming One. What he is really saying to Jesus is, You can get me out of jail, if You want. Jesus refuses because John is to have a better resurrection by his beheading. So Jesus says--blessed is he who keeps from stumbling over Me, 11.6. This means to John, if you can accept your death, your resurrection will be glorious. John accepts it, so Jesus praises John.
In fact Jesus says John was in the spirit of Elijah, 11.14. Then Jesus says, He who has ears to hear, let him hear. This statement means, if you can accept John's death as from God as John was the spirit of Elijah who has come, if you can accept that then do so. You are blessed with greater spiritual insight into the kingdom of God if you can.
Now this is not easy to accept. An intentional death, the spirit of Elijah, the kingdom of God, all these things are there for the one who has the faith of God.
But few will accept them.
In Revelation 6 those in heaven who had been killed for their faith ask God to avenge their death upon their killers, 6.10, 11. John may have been among them. If we accept what Jesus said about John--that he has a better resurrection--we can accept Revelation 6 as a picture from heaven saying their deaths will be answered by the Lord God.
When we look at the description of John's clothes in Matt. 3.4 they are--a garment of camel's hair, a leather belt, with locusts and honey for food. In 2 Kings 1.8, Elijah is a hairy man with a leather girdle around his waist.
And if we can accept what John said about himself as the forerummer to Christ, if we can accept what Jesus says about John being in the spirit of Elijah, if we can accept that John's death is from God to give him a better resurrection, then we can be brought to a higher level of spiritual insight. John stood outside the kingdom, preparing the way. Jesus is the door to that kingdom, inviting us in to the kingdom.
That is, if he have ears to hear.
Eight times in the NT, the writer will say some version of--He who has ears to hear, let him hear, Matthew 11.15. This saying comes after parables or strong sayings by Jesus. In the Matthew passage, this saying comes after Jesus has told a multitude how important John was.
Jesus says there has never been anyone born of woman greater than John. Why? Because God said--behold I send My messenger before Your face, who will prepare Your way before You, Matt. 11.10. John took the place of an angel going before Jesus, preparing the way for Jesus to bring the kingdom of God to the world.
Then Jesus says--And if you care to accept it, he himself is Elijah, who was to come, Matt. 11.14. Why Elijah? On the last page of the OT, Malachi 4.5 says--Behold, I am going to send you Elijah the prophet beore the coming of the great and terrible day of the Lord.
What all of this means is that when we read--He who has ears to hear, let him hear--we need to look at what was written just before that. We need to realize that an elevated level of spiritual insight is being conveyed. As the Lord God always spoke to Israel in the OT but never appeared to Israel, Jesus is saying that what He says is God speaking as God always spoke.
A perfect example is Matt. 11. Before 11.14 John sends his disciples to ask Jesus if He is--the Coming One or should we look for another? John is Jesus' cousin: he knows Jesus is the Coming One. What he is really saying to Jesus is, You can get me out of jail, if You want. Jesus refuses because John is to have a better resurrection by his beheading. So Jesus says--blessed is he who keeps from stumbling over Me, 11.6. This means to John, if you can accept your death, your resurrection will be glorious. John accepts it, so Jesus praises John.
In fact Jesus says John was in the spirit of Elijah, 11.14. Then Jesus says, He who has ears to hear, let him hear. This statement means, if you can accept John's death as from God as John was the spirit of Elijah who has come, if you can accept that then do so. You are blessed with greater spiritual insight into the kingdom of God if you can.
Now this is not easy to accept. An intentional death, the spirit of Elijah, the kingdom of God, all these things are there for the one who has the faith of God.
But few will accept them.
In Revelation 6 those in heaven who had been killed for their faith ask God to avenge their death upon their killers, 6.10, 11. John may have been among them. If we accept what Jesus said about John--that he has a better resurrection--we can accept Revelation 6 as a picture from heaven saying their deaths will be answered by the Lord God.
When we look at the description of John's clothes in Matt. 3.4 they are--a garment of camel's hair, a leather belt, with locusts and honey for food. In 2 Kings 1.8, Elijah is a hairy man with a leather girdle around his waist.
And if we can accept what John said about himself as the forerummer to Christ, if we can accept what Jesus says about John being in the spirit of Elijah, if we can accept that John's death is from God to give him a better resurrection, then we can be brought to a higher level of spiritual insight. John stood outside the kingdom, preparing the way. Jesus is the door to that kingdom, inviting us in to the kingdom.
That is, if he have ears to hear.
Wednesday, November 20, 2013
TRINITY SUNDAY--24
I have just been in church on the Sunday called Trinity Sunday. The minister seemed to struggle with the Trinity, as if he were trying to present the entire Trinity in half an hour.
What if we were to read what Jesus said about believing in Him, His Father and the Holy Spirit? Could we find a singular path into the Trinity which does not overwhelm us?
I think we can.
Let's begin with the famous John 3.16. Jesus said He came to humanity because His Father sent Him. What would He mean at this time by, 'believes in Him'? It can only be that the Father sent Jesus, that the world would be saved through Jesus. Jesus goes on in John 3.18 to say that if someone doesn't believe in Jesus, he doesn't believe in the Father. He's judged already because what is at stake is belief in the Father and the Son.
In John 3.35,36 indicates the Father has given all things to the Son, so that not believing in the Son is not believing in the Father.
Then in the next chapter, John 4.21 that worship is worshiping the Father. In fact, the Father is seeking worshipers. He even declares the Father to be spirit, thus uniting the Son with the Father with the Spirit.
In John 5 Jesus unites His work with the Father. John 5.17 says--My Father is working until now and I Myself am working. He will say the same thing two verses later, 5.19. The religious Jews understood what Jesus was saying, they accuse Him of making God the Father His own Father; they were absolutely right but could not swallow it.
And in John 5.20 Jesus says He not only does what the Father is doing but if you could see the works of Jesus you could see the works of the Father. In fact, whoever does not honor the Son does not honor the Father. This is revealation of an exalted order. What this means is to believe in the Father is eternal life, to refuse to believe in the Son is to reject eternal life.
Later in His life, Jesus will make this so plain it is raw. In John 15.23 He says--He who hates Me hates the Father, also.
And then Jesus goes even further. He says eternal life, being saved, is believing in the Father. In John 16. 27 says--The Father Himself loves you because you have loved Me and have believed that I came from the Father. So believing in the Son is believing in the Father. And believing in the Father is eternal life
That is why we study the Trinity.
I have just been in church on the Sunday called Trinity Sunday. The minister seemed to struggle with the Trinity, as if he were trying to present the entire Trinity in half an hour.
What if we were to read what Jesus said about believing in Him, His Father and the Holy Spirit? Could we find a singular path into the Trinity which does not overwhelm us?
I think we can.
Let's begin with the famous John 3.16. Jesus said He came to humanity because His Father sent Him. What would He mean at this time by, 'believes in Him'? It can only be that the Father sent Jesus, that the world would be saved through Jesus. Jesus goes on in John 3.18 to say that if someone doesn't believe in Jesus, he doesn't believe in the Father. He's judged already because what is at stake is belief in the Father and the Son.
In John 3.35,36 indicates the Father has given all things to the Son, so that not believing in the Son is not believing in the Father.
Then in the next chapter, John 4.21 that worship is worshiping the Father. In fact, the Father is seeking worshipers. He even declares the Father to be spirit, thus uniting the Son with the Father with the Spirit.
In John 5 Jesus unites His work with the Father. John 5.17 says--My Father is working until now and I Myself am working. He will say the same thing two verses later, 5.19. The religious Jews understood what Jesus was saying, they accuse Him of making God the Father His own Father; they were absolutely right but could not swallow it.
And in John 5.20 Jesus says He not only does what the Father is doing but if you could see the works of Jesus you could see the works of the Father. In fact, whoever does not honor the Son does not honor the Father. This is revealation of an exalted order. What this means is to believe in the Father is eternal life, to refuse to believe in the Son is to reject eternal life.
Later in His life, Jesus will make this so plain it is raw. In John 15.23 He says--He who hates Me hates the Father, also.
And then Jesus goes even further. He says eternal life, being saved, is believing in the Father. In John 16. 27 says--The Father Himself loves you because you have loved Me and have believed that I came from the Father. So believing in the Son is believing in the Father. And believing in the Father is eternal life
That is why we study the Trinity.
Thursday, November 14, 2013
CHRISTIAN SPIRITUALITY--Week 23
Christian spirituality is a blend of God's presence through the Holy Spirit and the knowledge of God through His Word.
We prepare ourselves for the presence of God through prayer, awaiting His spontaneous presence as He chooses to reveal Himself to us. And to recognize Him--to enter into His presence--we study the Scriptures.
If we were to trust every impulse which we think might be God, we will wander off into our own psychology. After all, the Scriptures already say God's ways are not ours, they are higher. And yet, to limit God to propositions we believe are logical is to suffocate our capacity to receive His presence.
So we pray, we wait for the sponteneity of God's presence while we learn who He is in the Bible.
God is ultimately not like us and He is not like 'gods.' He is not like us in that He does not lie (Ps. 89.35), and He is not like other gods because He lives (Romans 14.11). Wood doesn't live, metal doesn't live, mental ideas don't live. Gods die, the God of Abraham, Isaac and Jacob lives. Jesus says, Before Abraham was born, I am, John 8.58.
The Sermon on the Mount speaks of three aspects of spirituality from God--alms(giving), prayer, fasting. Alms is generosity, prayer is humility, fasting is denial. We give ourselves and our money away, we approach God in humility and love, and we deny the world to see God.
That in the Sermon Jesus mentions almsgiving first tells us Christian spirituality comes through the church. This is true of publications by the church and the church's presence in society even if we aren't there.
Then Jesus mentions prayer next. We cannot have Christian spirituality without prayer, as prayer is our seeking after God from our spirit to God's spirit. Today, churches don't really pray as the seeking after God, so we don't always pray by ourselves. It's always good to keep a journal of prayers and God's answers. It's amazing how many prayers God answers.
Then Jesus mentions fasting. This is probably practiced less today than any spiritual practice. Maybe we think it's a kind of religious work, but my experience is that the denal of the flesh is the opening of the spirit. This, really, is to be expected since Jesus lived as a human while He was God. When Jesus went out into the desert to be tempted by Satan, He used fasting to protect Himself, Matt. 4.1. How strong is your protection?
In each of these three areas, there is much in the Scriptures to learn. Some of these subjects are endlessly fascinating, but they all use our action. In the end Christianity is what we do, not what we merely contemplate.
Christian spirituality is a blend of God's presence through the Holy Spirit and the knowledge of God through His Word.
We prepare ourselves for the presence of God through prayer, awaiting His spontaneous presence as He chooses to reveal Himself to us. And to recognize Him--to enter into His presence--we study the Scriptures.
If we were to trust every impulse which we think might be God, we will wander off into our own psychology. After all, the Scriptures already say God's ways are not ours, they are higher. And yet, to limit God to propositions we believe are logical is to suffocate our capacity to receive His presence.
So we pray, we wait for the sponteneity of God's presence while we learn who He is in the Bible.
God is ultimately not like us and He is not like 'gods.' He is not like us in that He does not lie (Ps. 89.35), and He is not like other gods because He lives (Romans 14.11). Wood doesn't live, metal doesn't live, mental ideas don't live. Gods die, the God of Abraham, Isaac and Jacob lives. Jesus says, Before Abraham was born, I am, John 8.58.
The Sermon on the Mount speaks of three aspects of spirituality from God--alms(giving), prayer, fasting. Alms is generosity, prayer is humility, fasting is denial. We give ourselves and our money away, we approach God in humility and love, and we deny the world to see God.
That in the Sermon Jesus mentions almsgiving first tells us Christian spirituality comes through the church. This is true of publications by the church and the church's presence in society even if we aren't there.
Then Jesus mentions prayer next. We cannot have Christian spirituality without prayer, as prayer is our seeking after God from our spirit to God's spirit. Today, churches don't really pray as the seeking after God, so we don't always pray by ourselves. It's always good to keep a journal of prayers and God's answers. It's amazing how many prayers God answers.
Then Jesus mentions fasting. This is probably practiced less today than any spiritual practice. Maybe we think it's a kind of religious work, but my experience is that the denal of the flesh is the opening of the spirit. This, really, is to be expected since Jesus lived as a human while He was God. When Jesus went out into the desert to be tempted by Satan, He used fasting to protect Himself, Matt. 4.1. How strong is your protection?
In each of these three areas, there is much in the Scriptures to learn. Some of these subjects are endlessly fascinating, but they all use our action. In the end Christianity is what we do, not what we merely contemplate.
CHRISTIAN SPIRITUALITY--Week 23
Christian spirituality is a blend of God's presence through the Holy Spirit and the knowledge of God through His Word.
We prepare ourselves for the presence of God through prayer, awaiting His spontaneous presence as He chooses to reveal Himself to us. And to recognize Him--to enter into His presence--we study the Scriptures.
If we were to trust every impulse which we think might be God, we will wander off into our own psychology. After all, the Scriptures already say God's ways are not ours, they are higher. And yet, to limit God to propositions we believe are logical is to suffocate our capacity to receive His presence.
So we pray, we wait for the sponteneity of God's presence while we learn who He is in the Bible.
God is ultimately not like us and He is not like 'gods.' He is not like us in that He does not lie (Ps. 89.35), and He is not like other gods because He lives (Romans 14.11). Wood doesn't live, metal doesn't live, mental ideas don't live. Gods die, the God of Abraham, Isaac and Jacob lives. Jesus says, Before Abraham was born, I am, John 8.58.
The Sermon on the Mount speaks of three aspects of spirituality from God--alms(giving), prayer, fasting. Alms is generosity, prayer is humility, fasting is denial. We give ourselves and our money away, we approach God in humility and love, and we deny the world to see God.
That in the Sermon Jesus mentions almsgiving first tells us Christian spirituality comes through the church. This is true of publications by the church and the church's presence in society even if we aren't there.
Then Jesus mentions prayer next. We cannot have Christian spirituality without prayer, as prayer is our seeking after God from our spirit to God's spirit. Today, churches don't really pray as the seeking after God, so we don't always pray by ourselves. It's always good to keep a journal of prayers and God's answers. It's amazing how many prayers God answers.
Then Jesus mentions fasting. This is probably practiced less today than any spiritual practice. Maybe we think it's a kind of religious work, but my experience is that the denal of the flesh is the opening of the spirit. This, really, is to be expected since Jesus lived as a human while He was God. When Jesus went out into the desert to be tempted by Satan, He used fasting to protect Himself, Matt. 4.1. How strong is your protection?
In each of these three areas, there is much in the Scriptures to learn. Some of these subjects are endlessly fascinating, but they all use our action. In the end Christianity is what we do, not what we merely contemplate.
Christian spirituality is a blend of God's presence through the Holy Spirit and the knowledge of God through His Word.
We prepare ourselves for the presence of God through prayer, awaiting His spontaneous presence as He chooses to reveal Himself to us. And to recognize Him--to enter into His presence--we study the Scriptures.
If we were to trust every impulse which we think might be God, we will wander off into our own psychology. After all, the Scriptures already say God's ways are not ours, they are higher. And yet, to limit God to propositions we believe are logical is to suffocate our capacity to receive His presence.
So we pray, we wait for the sponteneity of God's presence while we learn who He is in the Bible.
God is ultimately not like us and He is not like 'gods.' He is not like us in that He does not lie (Ps. 89.35), and He is not like other gods because He lives (Romans 14.11). Wood doesn't live, metal doesn't live, mental ideas don't live. Gods die, the God of Abraham, Isaac and Jacob lives. Jesus says, Before Abraham was born, I am, John 8.58.
The Sermon on the Mount speaks of three aspects of spirituality from God--alms(giving), prayer, fasting. Alms is generosity, prayer is humility, fasting is denial. We give ourselves and our money away, we approach God in humility and love, and we deny the world to see God.
That in the Sermon Jesus mentions almsgiving first tells us Christian spirituality comes through the church. This is true of publications by the church and the church's presence in society even if we aren't there.
Then Jesus mentions prayer next. We cannot have Christian spirituality without prayer, as prayer is our seeking after God from our spirit to God's spirit. Today, churches don't really pray as the seeking after God, so we don't always pray by ourselves. It's always good to keep a journal of prayers and God's answers. It's amazing how many prayers God answers.
Then Jesus mentions fasting. This is probably practiced less today than any spiritual practice. Maybe we think it's a kind of religious work, but my experience is that the denal of the flesh is the opening of the spirit. This, really, is to be expected since Jesus lived as a human while He was God. When Jesus went out into the desert to be tempted by Satan, He used fasting to protect Himself, Matt. 4.1. How strong is your protection?
In each of these three areas, there is much in the Scriptures to learn. Some of these subjects are endlessly fascinating, but they all use our action. In the end Christianity is what we do, not what we merely contemplate.
Wednesday, November 6, 2013
CHRIST IN YOU--22
I wonder how someone knows God.
We certainly can learn about God in the Bible, we certainly can speak to God in prayer, but how do we know God?
I think we might know God as He is in us. The Biblical example is the Lord God breathing into Adam, making him a living being, Genesis 2.7. The breath that was in the Lord God is in Adam. And through Adam, this is true of everyone. In 1 Cor. 2.12 Paul writes that we have received--the spirit who is from God that we might know the things freely given to us by God. What has been given to us is that God is in us. The Greek poet Aretus said that in Him we live and breathe and have our being.
This is a great insight into the truth that what we contemplate of God we have in us. It is already there. What this means is there really is no great pilgrimmage to a place, there are no stages of spiritual growth to be attained. Meditation is already knowing we have God in us, it is a coming forth.
But we don't sit still. The result of this knowing what we already have is to see God in us more clearly, in closer detail, in particular use. So we study the Scriptures to learn that God is the Trinity. We pray to God to be aware of His closeness. We tell others about God as the way to reveal Him to others.
So we see from this that meditation is seeing what's already there, to see it more clearly, to know God more dearly, to make Him known to those around us. It is somewhat like this. If it is night, all is dark. But if one by one everyone in the world lit a candle, the night would turn to day. This is the coming forth of God in us which is Christian meditation.
We might compare it to waking up in the morning, when we see first light and merely 'know' it is day. One might make the case that all men and women everywhere simply 'know' that God is good. When my daughters were young, they drew pictures which they colored. They always put in the pictures a sun, yellow, and above all. They just knew there was a God, a source, a point of beginning of all things.
And we simply know that we are made in His image. If we are honest about the world in which we live, we simply know that we are not perfect in all our ways, that the world reflects what we are.
These things are not manufactured, they are realized. We meditate on these things in order to hold them within, and when we do God gives us more understanding of Himself that we might become more like Him even as we are.
Yet, while we are living on this planet time inserts itself between our thoughts of God like chaff amid wheat. It delays us, it distracts us, it makes us feel uncomfortable in our meditation until we prefer the world over God. We'd like for Wednesday, Thursday and Friday to disappear so we could get right to the weekend, but we need those days to put our humanity before God. This is our preparation to meet God who is without the same time which distracts us. In time we come so that God would be in us without time.
As time is a gift, so is place. This means that a place exists when God comes. We often think that God can be anywhere; this is because when God comes, that is our place with Him. He prefers, as the poet Milton said, the upright heart and pure over any temple, but He comes when He comes.
I wonder how someone knows God.
We certainly can learn about God in the Bible, we certainly can speak to God in prayer, but how do we know God?
I think we might know God as He is in us. The Biblical example is the Lord God breathing into Adam, making him a living being, Genesis 2.7. The breath that was in the Lord God is in Adam. And through Adam, this is true of everyone. In 1 Cor. 2.12 Paul writes that we have received--the spirit who is from God that we might know the things freely given to us by God. What has been given to us is that God is in us. The Greek poet Aretus said that in Him we live and breathe and have our being.
This is a great insight into the truth that what we contemplate of God we have in us. It is already there. What this means is there really is no great pilgrimmage to a place, there are no stages of spiritual growth to be attained. Meditation is already knowing we have God in us, it is a coming forth.
But we don't sit still. The result of this knowing what we already have is to see God in us more clearly, in closer detail, in particular use. So we study the Scriptures to learn that God is the Trinity. We pray to God to be aware of His closeness. We tell others about God as the way to reveal Him to others.
So we see from this that meditation is seeing what's already there, to see it more clearly, to know God more dearly, to make Him known to those around us. It is somewhat like this. If it is night, all is dark. But if one by one everyone in the world lit a candle, the night would turn to day. This is the coming forth of God in us which is Christian meditation.
We might compare it to waking up in the morning, when we see first light and merely 'know' it is day. One might make the case that all men and women everywhere simply 'know' that God is good. When my daughters were young, they drew pictures which they colored. They always put in the pictures a sun, yellow, and above all. They just knew there was a God, a source, a point of beginning of all things.
And we simply know that we are made in His image. If we are honest about the world in which we live, we simply know that we are not perfect in all our ways, that the world reflects what we are.
These things are not manufactured, they are realized. We meditate on these things in order to hold them within, and when we do God gives us more understanding of Himself that we might become more like Him even as we are.
Yet, while we are living on this planet time inserts itself between our thoughts of God like chaff amid wheat. It delays us, it distracts us, it makes us feel uncomfortable in our meditation until we prefer the world over God. We'd like for Wednesday, Thursday and Friday to disappear so we could get right to the weekend, but we need those days to put our humanity before God. This is our preparation to meet God who is without the same time which distracts us. In time we come so that God would be in us without time.
As time is a gift, so is place. This means that a place exists when God comes. We often think that God can be anywhere; this is because when God comes, that is our place with Him. He prefers, as the poet Milton said, the upright heart and pure over any temple, but He comes when He comes.
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