THE GOODNESS OF GOD
"The goodness of God endureth continually" (Ps. 52:1) The "goodness" of God respects the perfection of His nature: "God is light, and in Him is no darkness at all" (1 John 1:5). There is such an absolute perfection in God’s nature and being that nothing is wanting to it or defective in it, and nothing can be added to it to make it better.
He is originally good, good of Himself, which nothing else is; for all creatures are good only by participation and communication from God. He is essentially good; not only good, but goodness itself: the creature’s good is a superadded quality, in God it is His essence. He is infinitely good; the creature’s good is but a drop, but in God there is an infinite ocean or gathering together of good. He is eternally and immutably good, for He cannot be less good than He is; as there can be no addition made to Him, so no subtraction from Him. (Thos. Manton).
God is summum bonum, the chiefest good.
The original Saxon meaning of our English word "God" is "The Good." God is not only the Greatest of all beings, but the Best. All the goodness there is in any creature has been imparted from the Creator, but God’s goodness is underived, for it is the essence of His eternal nature. As God is infinite in power from all eternity, before there was any display thereof, or any act of omnipotency put forth; so He was eternally good before there was any communication of His bounty, or any creature to whom it might be imparted or exercised. Thus, the first manifestation of this Divine perfection was in giving being to all things. "Thou art good, and doest good" (Ps. 119:68). God has in Himself an infinite and inexhaustible treasure of all blessedness enough to fill all things.
All that emanates from God—His decrees, His creation, His laws, His providences—cannot be otherwise than good: as it is written. "And God saw everything that He had made, and, behold, it was very good" (Gen. 1:31). Thus, the "goodness" of God is seen, first, in Creation. The more closely the creature is studied, the more the beneficence of its Creator becomes apparent. Take the highest of God’s earthly creatures, man. Abundant reason has he to say with the Psalmist, "I will praise Thee, for I am fearfully and wonderfully made: marvelous are Thy works, and that my soul knoweth right well" (139:14). Everything about the structure of our bodies attests the goodness of their Maker. How suited the bands to perform their allotted work! How good of the Lord to appoint sleep to refresh the wearied body! How benevolent His provision to give unto the eyes lids and brows for their protection! And so we might continue indefinitely.
Monday, November 29, 2010
Sunday, November 28, 2010
The Joy of Jesus is Understanding God's Love
The Love of God! How blessed is this to the hearts of believers, for only believers can appreciate it, and they but very imperfectly. It is to be noted that here in John 3:16 there are seven things told us about God’s love: First, the tense of His love—"God so loved." It is not God loves, but He "loved." That He loves us now that we are His children, we can, in measure, understand; but that He should have loved us before we became His children passes knowledge. But He did. "God commendeth his love toward us, in that, while we were yet sinners Christ died for us" (Rom. 5:8). And again: "Yea, I have loved thee with an everlasting love: therefore with lovingkindness have I drawn thee" (Jer. 31:3). Second, the magnitude of His love—"God so loved." None can define or measure that little word "so." There are dimensions to the breadth, and length, and depth, and height of His wondrous love, that none can measure. Third, the scope of God’s love—"God so loved the world." It was not limited to the narrow bounds of Palestine, but it flowed out to sinners of the Gentiles, too. Fourth, the nature of God’s love—"God so loved the world that he gave." Love, real love, ever seeks the highest interest of others. Love is unselfish; it gives. Fifth, the sacrificial character of God’s love—"he gave his only begotten Son." God spared not His Best. He freely delivered up Christ, even to the death of the Cross, Sixth, the design of His love". That whosoever believeth on him should not perish." Many died in the wilderness from the bites of the serpents: and many of Adam’s race will suffer eternal death in the lake of fire. But God purposed to have a people who "should not perish." Who this people are is made manifest by their "believing" on God’s Son. Seventh, the beneficence of God’s love—"But have everlasting life." This is what God imparts to every one of His own. Ah, must we not exclaim with the apostle, "Behold, what manner of love the Father hath bestowed upon us"! (1 John 3:1). O dear Christian reader, if ever you are tempted to doubt God’s love go back to the Cross, and see there how He gave up to that cruel death His "only begotten Son."
"For God sent not his Son into the world to condemn the world; but that the world through him might be saved" (John 3:17). This verse enlarges upon the beneficient nature and purpose of God’s love. Unselfish in its character—for love "seeketh not her own"—it ever desires the good of those unto whom it flows forth. When God sent His Son here it was not to "condemn the world," as we might have expected. There was every reason why the world should have been condemned. The heathen were in an even worse condition than the Jews. Outside the little land of Palestine, the knowledge of the true and living God had well nigh completely vanished from the earth. And where God is not known and loved, there is no love among men for their neighbors. In every Gentile nation idolatry and immorality were rampant. One has only to read the second half of Romans 1 to be made to marvel that God did not then sweep the earth with the besom of destruction, But no; He had other designs, gracious designs. God sent His Son into the world that the world through Him "might be saved." It is to be remarked that the word "might" here does not express any uncertainty. Instead it declares the purpose of God in the sending of His Son. In common speech the word "might" signifies a contingency. It is only another case of the vital importance of ignoring man’s dictionaries and the way he employs words, and turning to a concordance to see how the Holy Spirit uses each word in the Scriptures themselves. The word "might"—as a part of the verb—expresses design. When we are told that God sent His Son into the world that through Him "the world might be saved," it signifies that "through him the world should be saved," and this is how it is rendered in the R. V. For other instances we refer the reader to 1 Peter 3:18—"might bring us to God" implies no uncertainty whatever, but tells of the object to be accomplished. For further examples see Galatians 4:5; Titus 2:14; 2 Peter 1:4, etc., etc.
"He that believeth on him is not condemned: but he that believeth not is condemned already, because he has not believed in the name of the only begotten Son of God" (John 3:18). For the believer there is "no condemnation" (Rom. 8:1), because Christ was condemned in his stead—the "chastisement of our peace" was upon Him. But the unbeliever is "condemned already." By nature he is a "child of wrath" (Eph. 2:3), not corruption merely. He enters this world with the curse of a sin-hating God upon him. If he hears the Gospel and receives not Christ he incurs a new and increased condemnation through his unbelief. How emphatically this proves that the sinner is responsible for his unbelief!
"And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil" (John 3:19). Here is the cause of man’s unbelief: he loves the darkness, and therefore hates the light. What a proof of his depravity! It is not only that men are in the dark, but they love the darkness—they prefer ignorance, error, superstition, to the light of truth. And the reason why they love the darkness and hate the light is because their deeds are evil.
"For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God" (John 3:20, 21). Here is the final test. "Every one that doeth (practices) evil hateth the light, neither cometh to the light," and why?—"lest his deeds should be reproved." That is why men refuse to read the Scriptures. God’s Word would condemn them. On the other hand, "he that doeth truth," which describes what is characteristic of every believer, "cometh to the light"—note the perfect tense—he comes again and again to the light of God’s Word. And for what purpose? To learn God’s mind, that he may cease doing the things which are displeasing to Him, and be occupied with that which is acceptable in His sight. Was not this the final word of Christ to Nicodemus, addressed to his conscience? This ruler of the Jews had come to Jesus "by night," as though his deeds would not bear the light!
For the benefit of those who would prepare for the next lesson we submit the following questions:
1. What does the "much water" teach? verse 23.
2. What was the real purpose of the Jews in coming to John and saying what is recorded in verse 26?
3. What is the meaning of verse 27?
4. What vitally important lesson for the Christian is taught in verse 29?
5. What is the meaning of verse 33?
6. What is meant by the last half of verse 34?
7. How does verse 35 bring out the Deity of Christ?
"For God sent not his Son into the world to condemn the world; but that the world through him might be saved" (John 3:17). This verse enlarges upon the beneficient nature and purpose of God’s love. Unselfish in its character—for love "seeketh not her own"—it ever desires the good of those unto whom it flows forth. When God sent His Son here it was not to "condemn the world," as we might have expected. There was every reason why the world should have been condemned. The heathen were in an even worse condition than the Jews. Outside the little land of Palestine, the knowledge of the true and living God had well nigh completely vanished from the earth. And where God is not known and loved, there is no love among men for their neighbors. In every Gentile nation idolatry and immorality were rampant. One has only to read the second half of Romans 1 to be made to marvel that God did not then sweep the earth with the besom of destruction, But no; He had other designs, gracious designs. God sent His Son into the world that the world through Him "might be saved." It is to be remarked that the word "might" here does not express any uncertainty. Instead it declares the purpose of God in the sending of His Son. In common speech the word "might" signifies a contingency. It is only another case of the vital importance of ignoring man’s dictionaries and the way he employs words, and turning to a concordance to see how the Holy Spirit uses each word in the Scriptures themselves. The word "might"—as a part of the verb—expresses design. When we are told that God sent His Son into the world that through Him "the world might be saved," it signifies that "through him the world should be saved," and this is how it is rendered in the R. V. For other instances we refer the reader to 1 Peter 3:18—"might bring us to God" implies no uncertainty whatever, but tells of the object to be accomplished. For further examples see Galatians 4:5; Titus 2:14; 2 Peter 1:4, etc., etc.
"He that believeth on him is not condemned: but he that believeth not is condemned already, because he has not believed in the name of the only begotten Son of God" (John 3:18). For the believer there is "no condemnation" (Rom. 8:1), because Christ was condemned in his stead—the "chastisement of our peace" was upon Him. But the unbeliever is "condemned already." By nature he is a "child of wrath" (Eph. 2:3), not corruption merely. He enters this world with the curse of a sin-hating God upon him. If he hears the Gospel and receives not Christ he incurs a new and increased condemnation through his unbelief. How emphatically this proves that the sinner is responsible for his unbelief!
"And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil" (John 3:19). Here is the cause of man’s unbelief: he loves the darkness, and therefore hates the light. What a proof of his depravity! It is not only that men are in the dark, but they love the darkness—they prefer ignorance, error, superstition, to the light of truth. And the reason why they love the darkness and hate the light is because their deeds are evil.
"For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God" (John 3:20, 21). Here is the final test. "Every one that doeth (practices) evil hateth the light, neither cometh to the light," and why?—"lest his deeds should be reproved." That is why men refuse to read the Scriptures. God’s Word would condemn them. On the other hand, "he that doeth truth," which describes what is characteristic of every believer, "cometh to the light"—note the perfect tense—he comes again and again to the light of God’s Word. And for what purpose? To learn God’s mind, that he may cease doing the things which are displeasing to Him, and be occupied with that which is acceptable in His sight. Was not this the final word of Christ to Nicodemus, addressed to his conscience? This ruler of the Jews had come to Jesus "by night," as though his deeds would not bear the light!
For the benefit of those who would prepare for the next lesson we submit the following questions:
1. What does the "much water" teach? verse 23.
2. What was the real purpose of the Jews in coming to John and saying what is recorded in verse 26?
3. What is the meaning of verse 27?
4. What vitally important lesson for the Christian is taught in verse 29?
5. What is the meaning of verse 33?
6. What is meant by the last half of verse 34?
7. How does verse 35 bring out the Deity of Christ?
Friday, November 26, 2010
The Joy of Jesus is in the spirit of love
The First Sign: Jesus Turns Water Into Wine (John 2:1-11)
Introduction
My wife and I know what it is like to get married on a limited budget. When we became engaged, Jeannette and I both contributed to the purchase of her engagement ring. When we got married, we had to stop and cash one of the checks given to us as a wedding gift in order to pay for our room that night. The second night of our honeymoon was spent on the living room couch of my former roommate’s parents’ house in Eastern Washington. If you think that’s bad, our third night was spent at a state park. Jeannette slept in one seat of the car, and I slept in the other. The next night was a little better; we stayed with Karl and Martha Lind, our friends in Portland, Oregon.
John 2:1-11 (King James Version)
John 2
1And the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there:
2And both Jesus was called, and his disciples, to the marriage.
3And when they wanted wine, the mother of Jesus saith unto him, They have no wine.
4Jesus saith unto her, Woman, what have I to do with thee? mine hour is not yet come.
5His mother saith unto the servants, Whatsoever he saith unto you, do it.
6And there were set there six waterpots of stone, after the manner of the purifying of the Jews, containing two or three firkins apiece.
7Jesus saith unto them, Fill the waterpots with water. And they filled them up to the brim.
8And he saith unto them, Draw out now, and bear unto the governor of the feast. And they bare it.
9When the ruler of the feast had tasted the water that was made wine, and knew not whence it was: (but the servants which drew the water knew;) the governor of the feast called the bridegroom,
10And saith unto him, Every man at the beginning doth set forth good wine; and when men have well drunk, then that which is worse: but thou hast kept the good wine until now.
11This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him.
King James Version (KJV)
Some of you may remember the story I have told about staying in their son David’s room, since he had moved away from home. John, the older brother, still lived at home. We were awakened in the morning to the sound of a booming voice over the intercom announcing: “Breakfast will be served in the dining room in ten minutes!” The voice sounded so dignified, so formal, but I knew it was John. Before he could even take his finger off the intercom button, we heard a huge crash and the breaking of glass. It literally sounded as though every dish in the cupboard had fallen and broken on the floor. This thunderous crash was quickly followed by a bellowing voice that I knew was Karl’s: “John!”
Getting married on a limited budget is not easy. It was not easy when Jeannette and I married, and it may not have been easy for some of you. Neither does it seem to have been easy for this unnamed couple whose wedding Jesus, His mother, and His disciples attend in Cana of Galilee. The story of the wedding at Cana of Galilee is found only in John’s Gospel. It is on this occasion that our Lord performs His first demonstration of power. It is no mere miracle; it is a sign, a miracle with a message. Let us listen carefully to the words of this text to learn what the Spirit of God intends to teach us from this wedding miracle.
Introduction
My wife and I know what it is like to get married on a limited budget. When we became engaged, Jeannette and I both contributed to the purchase of her engagement ring. When we got married, we had to stop and cash one of the checks given to us as a wedding gift in order to pay for our room that night. The second night of our honeymoon was spent on the living room couch of my former roommate’s parents’ house in Eastern Washington. If you think that’s bad, our third night was spent at a state park. Jeannette slept in one seat of the car, and I slept in the other. The next night was a little better; we stayed with Karl and Martha Lind, our friends in Portland, Oregon.
John 2:1-11 (King James Version)
John 2
1And the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there:
2And both Jesus was called, and his disciples, to the marriage.
3And when they wanted wine, the mother of Jesus saith unto him, They have no wine.
4Jesus saith unto her, Woman, what have I to do with thee? mine hour is not yet come.
5His mother saith unto the servants, Whatsoever he saith unto you, do it.
6And there were set there six waterpots of stone, after the manner of the purifying of the Jews, containing two or three firkins apiece.
7Jesus saith unto them, Fill the waterpots with water. And they filled them up to the brim.
8And he saith unto them, Draw out now, and bear unto the governor of the feast. And they bare it.
9When the ruler of the feast had tasted the water that was made wine, and knew not whence it was: (but the servants which drew the water knew;) the governor of the feast called the bridegroom,
10And saith unto him, Every man at the beginning doth set forth good wine; and when men have well drunk, then that which is worse: but thou hast kept the good wine until now.
11This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him.
King James Version (KJV)
Some of you may remember the story I have told about staying in their son David’s room, since he had moved away from home. John, the older brother, still lived at home. We were awakened in the morning to the sound of a booming voice over the intercom announcing: “Breakfast will be served in the dining room in ten minutes!” The voice sounded so dignified, so formal, but I knew it was John. Before he could even take his finger off the intercom button, we heard a huge crash and the breaking of glass. It literally sounded as though every dish in the cupboard had fallen and broken on the floor. This thunderous crash was quickly followed by a bellowing voice that I knew was Karl’s: “John!”
Getting married on a limited budget is not easy. It was not easy when Jeannette and I married, and it may not have been easy for some of you. Neither does it seem to have been easy for this unnamed couple whose wedding Jesus, His mother, and His disciples attend in Cana of Galilee. The story of the wedding at Cana of Galilee is found only in John’s Gospel. It is on this occasion that our Lord performs His first demonstration of power. It is no mere miracle; it is a sign, a miracle with a message. Let us listen carefully to the words of this text to learn what the Spirit of God intends to teach us from this wedding miracle.
Thursday, November 25, 2010
The Joy of Jesus is Giving Thanks & Praise
Luke 17:11-19 (English Standard Version)
Jesus Cleanses Ten Lepers
11(A) On the way to Jerusalem(B) he was passing along between Samaria and Galilee. 12And as he entered a village, he was met by ten lepers,[a](C) who stood at a distance 13and lifted up their voices, saying, "Jesus, Master, have mercy on us." 14When he saw them he said to them, "Go and(D) show yourselves to the priests." And as they went they were cleansed. 15Then one of them, when he saw that he was healed, turned back,(E) praising God with a loud voice; 16and(F) he fell on his face at Jesus’ feet, giving him thanks. Now he was(G) a Samaritan. 17Then Jesus answered, "Were not(H) ten cleansed? Where are the nine? 18Was no one found to return and(I) give praise to God except this(J) foreigner?" 19And he said to him, "Rise and go your way;(K) your faith has made you well."[b]
Footnotes:
Jesus Cleanses Ten Lepers
11(A) On the way to Jerusalem(B) he was passing along between Samaria and Galilee. 12And as he entered a village, he was met by ten lepers,[a](C) who stood at a distance 13and lifted up their voices, saying, "Jesus, Master, have mercy on us." 14When he saw them he said to them, "Go and(D) show yourselves to the priests." And as they went they were cleansed. 15Then one of them, when he saw that he was healed, turned back,(E) praising God with a loud voice; 16and(F) he fell on his face at Jesus’ feet, giving him thanks. Now he was(G) a Samaritan. 17Then Jesus answered, "Were not(H) ten cleansed? Where are the nine? 18Was no one found to return and(I) give praise to God except this(J) foreigner?" 19And he said to him, "Rise and go your way;(K) your faith has made you well."[b]
Footnotes:
Wednesday, November 24, 2010
The Joy of Jesus is a Blessing
It is of vital importance at the outset that we clearly recognize that God alone can make His people grow and prosper, and that we should be deeply and lastingly sensible of our entire dependency upon Him. As we were unable to originate spiritual life in our souls, so we are equally unable to preserve or increase the same. Deeply humbling though that truth be unto our hearts, yet the declarations of Holy Writ are too implicit and too numerous to leave us in the slightest doubt upon it. "None can keep his own soul alive" (Ps. 22:29): true alike naturally and spiritually; positively, "O bless our God . . . which holdeth our soul in life" (Ps. 68:9). "Thou maintainest my lot" (Ps. 16:5) said Christ Himself. "Thy God hath commanded thy strength" (Ps. 68:28). "From me is thy fruit" (Hos. 14:8). "Thou also hast wrought all our works in us" (Isa. 26:12). "All my springs are in thee" (Ps. 87:7). "Without me ye can do nothing" (John 15:5). Such flesh-withering statements as those cut away all ground for boasting and place the crown of honor where it rightfully belongs.
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Scripture: Psalm 100 (New International Version) Psalm 100 A psalm. For giving thanks. 1 Shout for joy to the LORD, all the earth. 2 Worsh... -
“For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful,...