Christ's Superiority Over Angels: (Part: 2)

"And when he again brings the firstborn into the world, He says, "AND LET ALL THE ANGELS OF GOD WORSHIP HIM."

(Hebrews 1: 6, NASB) 

 

In part one, we looked at the relational comparison of Jesus and angels to God the Father. Now in this blog, we are going to look at "Who the angels worship." According to the Watchtower teaching on this Bible verse, they render it in the New World Translation as follows: "But when he again brings his Firstborn into the inhabited earth, he says: "And let all God's angels do obeisance to him" (Heb. 1: 6). As one can see, the Watchtower changed the word "worship" from such translations as the KJV, NKJV, NASB, NIV, and the CSB to the phrase "do obeisance." It is unfortunate that the Watchtower has changed the word "worship" to "do obeisance" which is being dishonest with the text before us. But this is not surprising, for the Watchtower has a history of tampering with the  Word of God. Christian Apologist, Ron Rhodes gives an example: 

"It is interesting to note that the 1961 edition of the New World Translation rendered Hebrews 1:6, "But when he again brings his First-born into the inhabited earth, he says: 'And let all God's angels worship him'" (emphasis added). By contrast, the 1971 edition reads, "But when he again brings his Firstborn into the inhabited earth, he says: 'And let all God's angels do obeisance to him'" (emphasis added)."[1] 

As you can see, Mr. Rhodes gives us the obvious change in the comparison of the two editions of the New World Translation. The Watchtower not wanting its adherents to think that Jesus can receive worship from angels like Jehovah does, purposefully tampered with the text to make it read, "do obeisance" to the Lord Jesus. By doing so, they have robbed Him of the worship due to Him. Also, they made the change for two primary reasons: (1.) The NWT phrase "do obeisance" is in keeping with their teaching that Jesus is not to be viewed as God like Jehovah is. Hence, the reason for the Watchtower's use of the phrase, "do obeisance" which means that Jesus is to be honored, but not worshipped as God. (2.) Lastly, the change  from "worship" to "do obeisance" counteracts any doubt that may be cast on their false view that the Lord Jesus is Michael the Archangel. Concerning the Watchtower's view that Jesus is Michael the Archangel, Mr. Rhodes gives this interesting comment: 

"Worse comes to worse when it is realized that the Jehovah's Witnesses say Jesus was an angelic being in his prehuman state (as Michael the archangel) and returned to the angelic state after His death on the cross. This being the case, the angels mentioned in Hebrews 1:6 are actually commanded to worship a fellow angel - they are told to worship one of their own! Why would God allow this, especially since He has elsewhere said that worship is to be rendered to Him alone (Exodus 34:14; Deuteronomy 6:13; Matthew 4:10)?"[2] 

I agree with Mr. Rhodes, we are to worship God alone, not an angel like Michael. Since the Lord Jesus Christ without question is God manifested in the flesh,  we like the angels are to worship Him alone. For it was Christ who purchased our redemption on the cross of Calvary, not angels. Another equally important point to consider is that angels who serve God will always reject worship. This can be seen in Revelations 22: 8-9, where we read, "And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which shewed me these things. Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God." (KJV). Concerning the Greek word for worship, proskuneo, author David Reed has this to say: 

"Angels consistently refuse to accept worship, saying: "Be careful! Do not do that!... Worship God." (Revelation 22:8-9 NWT). But, the Father's command concerning the Son is, "let all God's angels  worship him." (Hebrews 1:6 NWT, edition of 1961). In a later edition of its Bible the Watchtower Society changed worship to obeisance at Hebrews 1:6. Still, regardless of how it is translated, the same Greek word proskuneo is used at both Revelations 22:8-9 and Hebrews 1:6. The proskuneo (worship or obeisance) that angels refuse to accept, but say to give to only to God, is the same proskuneo (worship or obeisance) that the Father commands to be given to the Son at Hebrews 1:6. (see also John 5:23, NWT)."[3] 

To conclude this blog, I have given a list of 10 reasons why Christ is more Superior than angels. Consider these reasons as follows below:

 

(1.) Christ is more Superior than angels as God's supreme Revelation, the Word made flesh. The Lord's final Word to mankind. God's Word above the words of angels (see Heb. 1: 1-3; John 1: 1-2, 14; 1 Tim. 3: 16). 

(2.) Christ is more Superior than angels as Creator of all things, including angels (see Heb. 1: 3; John 1: 3; Col. 1: 15-17). 

(3.) Christ is more Superior than angels , for He was given a Name more superior than theirs, including Michael the archangel (see Heb. 1: 4; Matt. 1: 21-23; Eph. 1: 21; Phil. 2: 9).  

(4.) Christ is more Superior than angels, for He is the only begotten Son of God (see Heb. 1: 5; John 1: 14, 18; 3: 16, 18). 

(5.) Christ is more Superior than angels, for He is the Sovereign Lord over all things who is worshiped, while angels are ministers who serve and worship Him (Heb. 1: 6-7). 

(6.) Christ is more Superior than angels, for He alone reigns in righteousness and is the "King of kings and Lord of lords" (see Heb. 1: 8-9; [Psalm 45: 6-7]; 1 Tim. 6: 15). 

(7.) Christ is more Superior than angels in that He alone is the "Alpha and Omega the beginning and the ending" of all things (see Heb. 1: 10-12; Rev. 1: 8). 

(8.) Christ is more Superior than angels in that only the Son of God is seated at the right hand of God's throne (see Heb. 1: 13; [Psalm 110: 1]; 1 Cor. 15: 25-28). 

(9.) Christ is more Superior than angels in that He has not put the world under the authority of angels, but under His authority (see Heb. 2: 5). 

(10.) Christ is more Superior than angels in that it was He who took upon himself the flesh of man (His incarnation) to accomplish redemption for mankind (see Heb. 2: 7, 9; Phil. 2: 5-8).

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[1] Ron Rhodes, Reasoning from the Scriptures with the Jehovah's Witnesses, (Harvest House Publishers, Eugene, Oregon, 2009), pg. 169.

[2] Ron Rhodes, Ibid., pg. 170.

[3] David A. Reed, Answering Jehovah's Witnesses Subject by Subject, (Baker Books, Grand Rapids, MI, Oct. 1999), pg. 159.

Christ's Superiority Over Angels (Part: 1)

"For to which of the angels did He ever say, "YOU ARE MY SON, TODAY I HAVE BEGOTTEN YOU?" And again, I WILL BE A FATHER TO HIM AND HE SHALL BE A SON TO ME?"

(Hebrews 1: 5, NASB)

 

We read in Hebrews 1: 5-2: 18 Christ's superiority over angels. Yet, there are those people today who believe that Jesus was not God, instead He was Michael the archangel who came in the flesh to die for our sins. This of course leads us to the subject before us in the theme text above. In this blog entry my focus will be restricted to proving the Superiority of Christ over angels. I will deal with the topic on Jesus and Michael the archangel in the next blog entry.  

So what can we learn from the passage of Scripture above about the Lord Jesus Christ? It is interesting to note that two specific questions are asked in contrast between the Lord Jesus and angels in their relation to God the Father. For the text says: "For to which of the angels did He ever say, "YOU ARE MY SON, TODAY I HAVE BEGOTTEN YOU?" This part of Hebrews 1: 5 is echoed in three other passages (see 5: 5; Acts 13: 33; Psalm 2: 7). Of course, the answer to the question being asked in the text is "no angel, none." For God never said to any angel, "YOU ARE MY SON..." Now some might object and say, "angels" are referred to in Scripture as "sons of God" (see Gen. 6: 2; Job 1: 6; 2: 1; 38: 7, etc.). Yes, it is true that "angels" are sometimes referred to as "sons of God" but never are they called in the singular, "Son of God" (Gal. 2: 20, NASB), or "only begotten Son" (John 1: 18, KJV, DARBY), or "the One and Only Son" (John 1: 14, 18, CSB), or "[but God] the One and Only" (John 1: 18, 14, NIV). This of course makes Jesus distinct, and sets Him apart from all the angels. For as I have said, the singular noun "son" is never applied in Scripture individually of angels. Concerning the phrase, "YOU ARE MY SON," noted Greek scholar, M. R. Vincent gives this insightful comment: 

"You are my Son. Note the emphatic position of vios son. See on ver. 4. In the O.T. son is applied to angels collectively, but never individually. See Ps. 29. 1; 89. 6. Similarly, son is applied to the chosen nation, Ex. 4. 22; Hos. 11. 1, but to no individual of the nation."[1] 

The phrase, "TODAY I HAVE BEGOTTEN YOU?"  "The word "TODAY" indicates that God's Son was born in a point of time. He was always God, but he demonstrated his role as Son in space and time at his incarnation and was affirmed as such by his resurrection (Rom. 1:4)."[2] Now as for the term, "BEGOTTEN YOU" it is rendered in John 3: 16 as "only begotten Son" which makes Him unique, one of a kind.  

Now as for the next part of the verse, which says, "And again, I WILL BE A FATHER TO HIM AND HE SHALL BE A SON TO ME?" This is not only direct, but personal as well. The phrase, "I WILL BE A FATHER TO HIM AND HE SHALL BE A SON TO ME?"  This does not refer in any way to God the Father first becoming a father to the Lord Jesus at His birth into humanity. For God the Son, Jesus Christ, was always the Son before He came into the world in the flesh (see John 1: 1; 8: 58; 17: 5). What it refers to here, since He was not born naturally through the sexual union between a man and woman, but was born of a virgin (see Isa. 7: 14; 9: 6; Matt. 1: 18-25), is that Jesus shares the same divine nature with the Father in that He is every bit God as the Father is (see Heb. 1: 3; John 10: 30; Col. 1: 19; 2: 9).  Though Joseph was Jesus' earthly Father, he was not His natural father, God the Father is. Writing on Hebrews 1: 5, noted Bible scholar David W. Chapman observes: 

"You are my Son. This citation from Ps. 2: 7 invokes the whole Psalm: the Messiah is the Anointed One (Ps. 2:2), is king over all (Ps. 2:6-8), and especially is God's Son (Ps. 2:7). Today I have begotten you. A poetic expression reflecting the unique relationship of the Son to God Almighty (see further Heb. 1: 6); this speaks of entering into a new phase of that Father-Son relationship and should not be pressed to suggest that the Son once did not exist (he has begotten the already living Son "today"). Similar words of divine sonship are spoken at Jesus' baptism (Mark 1: 11; Luke 3:22; cf. Matt. 3:17) and his transfiguration (Matt. 17: 5; Mark 9:7; Luke 9:35); see also Acts 13:33; Heb. 5:5. He shall be to me a son. This proclamation (2 Sam. 7:14; also 1 Chron. 17:13) is declared to King David concerning his covenant heir, whom God will designate God's own "Son." In the context of Samuel, the reader might assume this refers to David's son Solomon, but Solomon failed to follow the law and was not "established forever" (2 Sam. 7:16); hence, the promise can only be fulfilled by the Davidic Messiah. Psalm 2 and 2 Samuel 7 are linked by the special designation "Son," and by their messianic theology (a link also assumed in NT-era Judaism, e.g., 4QFlorilegium in the Dead Sea Scrolls)."[3] 

Yes, angels are "sons of God" and believers are referred to as "sons of God," but never are they said to be "The only begotten Son of God." Angels are "sons of God" in context that they were created to serve God; we are "sons of God" through the new birth in Christ and by adoption; whereas, "the only begotten Son of God" is the "Son" in the context that He is the original, unique Son of God, the second person of the Godhead.

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[1] Marvin R. Vincent, Word Studies in the New Testament: Vol. IV, (Wm. B. Eerdmans Publishing Co., Grand Rapids, Michigan, 1976), pg. 387. (NOTE: I have converted the Roman Numerals in the Scripture passages cited in Vincent's quote to numbers for easier reading, and changed the first four bolded words to modern English).

[2] John MacArthur, The MacArthur Study Bible (ESV), (Crossway, Wheaton, Illinois, 2010), pg. 1848.

[3] David W. Chapman, ESV Study Bible, (Crossway Bibles, Wheaton, Illinois, 2008), pgs. 2361-2362.

A Biblical Perspective on Mediums and Ghosts (Part: 2)

"Then Saul said to his servants, "Seek for me a woman who is a medium, that I may go to her and enquire of her." And his servants said to him, "Behold, there is a woman who is a medium at En-dor."

(1 Samuel 28: 7, NASB) 

 

Here in this chapter in First Samuel we read the sad account of king Saul trying to contact the prophet Samuel through a medium, which Saul himself had "removed from the land those who were mediums and spiritists" (1 Sam. 28: 3, 9). Because of Saul's disobedience to the Lord, God had departed from him and stopped speaking to him, either through prophets or by dreams. So contacting Samuel through a medium was his last ditch effort for help against the Philistines who were waging war against him. What is real interesting is when the witch of En-dor summoned up Samuel the prophet, instead of her familiar spirit [demon] imitating the prophet Samuel. In distress "she cried out with a loud voice; and the woman spoke to Saul, saying, "Why have you deceived me? For you are Saul." (28: 12). Commenting on this passage in First Samuel, Josh McDowell says: 

"First, the element of surprise by the medium indicates she was just as surprised as anyone at Samuel's appearance (v. 12). Second, the Scripture clearly indicates that Samuel appeared (v. 12). There is no indication that either fraud or demonism is present, as should be the case if those were true. Thus, the logical conclusion must be in keeping with Scripture. The Bible teaches that men have no power to call up dead spirits, yet Samuel did appear. One concludes that it was God who chose to raise up Samuel for this one occasion for His purposes, and there was no doubt who it was. Neither the powers of darkness [the medium] nor the poor representation of the Kingdom of Light [Saul] had any doubt as to the identity of who appeared. 

God always does as He chooses in this area, just as He chose to bring back Moses and Elijah on the Mount of Transfiguration before Christ was resurrected. By means of analogy, it is also true that through all men are subject to death, neither Enoch nor Elijah died. Here again, the Lord made the exception."[1] 

As we can see from the comment above, in this special occasion God brought up His prophet, Samuel to reconfirm the judgment that was to befall king Saul (see 1 Sam. 15: 10-31; 28: 7-19).

As we learned in part one, the souls of those who are in hell cannot pass from there to earth or heaven (see Luke 16: 19-31). There is nothing in the Bible that tells us that the souls of departed loved ones, relatives, or even friends can ever contact us, neither can we contact them as a medium seeks to do. There are two types of mediums today. (1.) False mediums that seek to make money off of the unwary and undiscerning; (2.) and then there are the true mediums that have so called spirit guides [better known as 'familiar spirit'], which is really a demon that impersonates whoever the medium calls up on behalf of people who want to contact a loved one, relative, or friend. It is nothing more than pure deception. This can also be seen in houses that are supposedly haunted by the souls of departed people who supposedly hang around in such homes because of some supposed unfinished business they have among the living. This leads me to a few illustrations I will briefly share with you about real life experiences with the supernatural, or with supposed ghosts as many are familiar with. They are as follows. (To be Continued...)

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[1] Josh McDowell & Don Stewart, Handbook of Today's Religions, (Thomas Nelson Publishers, Nashville, TN, 2004), pgs. 254-255.

A Biblical Perspective on Mediums and Ghosts (Part: 1)

"As for the person who turns to mediums and to spiritists, to play the harlot after them, I will also set My face against that person and will cut him of from among his people."

(Leviticus 20: 6, NASB)

 

Leviticus 20: 6 is one of the prohibitions written against mediums. The Lord makes it abundantly clear from the above Scripture text that He "will...set [His] face against that person" who turns to mediums and spiritists for help and guidance. Yet, today mediums are in record number all over North America. Even the Police Departments in some major cities have consulted mediums for help in solving some crimes. There are even 1-900 numbers where you can call a medium for advice. On the abilities of mediums, Ralph Gasson writes: 

"It is possible for the Medium to give a demonstration of this gift at any seance or public meeting, in a bus, train, restaurant or park. It does not require any special lighting and can be demonstrated anywhere. No form of trance condition is necessary, only the tuning in to the spirit world by the medium, who being in a passive state of mind is open to receive messages from those who presume to be the spirits of the dead."[1] 

As you can see from the quote by Gasson above that a Medium is someone who practices spiritism which is sometimes called Necromancy. Necromancy simply means some one who contacts the dead. This of course raises a question: 'Can the dead communicate with the living?' Josh McDowell answers this question in this comment below: 

"If there is any supernatural activity in a seance, it is most certainly not in the spirit of the departed one speaking through the medium. It is not possible according to the Scriptures to contact the spirits of the dead! Jesus made this very clear with the account of the rich man and Lazarus (see Luke 16: 19-31). 

Two things need to be noted about this passage:

(1) There is a great gulf fixed between the abode of the righteous dead and the unrighteous dead which no one can cross. The dead, in other words, are limited in their movement.

(2) The rich man was refused permission to warn his five brothers of their impending fate if they did not repent. The passage indicates, along with the rest of Scripture, that the dead are not allowed to speak to the living on any matter. The response in this case was that the brothers needed to believe what God had said to escape their doom rather than a voice from the dead.

Jesus declared that those who harden their hearts against the very words of God through Moses and the prophets would not listen to one returned from the dead. This is proven by those who reject the Gospel of Jesus Christ today. Jesus Christ did rise from the dead, yet people still reject His Word."[2] 

So based on what McDowell and Stewart are saying in the quote above would lead us to ask the question. Then who are the spirits being contacted by mediums, if the spirits are not our loved ones who have passed on? The Bible teaches us that in the spiritual realm there are only angels who serve God and fallen angels [demons] who serve the devil. (To be Continued...)

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[1] Josh McDowell & Don Stewart, Handbook of Today's Religions, (Thomas Nelson's Publishers, Nashville, TN, 2004), pg. 241.

[2] Josh McDowell & Don Stewart, Ibid., pgs. 253-254.

Universalism: Weighed and found Wanting

"Enter through the narrow gate; for the gate is wide and the way is broad that leads to destruction, and there are many who enter through it. For the gate is small and the way is narrow that leads to life, and there are few who find it."

(Matthew 7: 13-14, NASB) 

 

There is a false belief today called "universalism" that is promoted both by the New Age Movement as well as some parts of the Church. Sad but true. The word is defined, "including, covering, or affecting the whole without limit or exception; available or applying to everyone." In other words, for the person who believes in universalism. He or she believes that in the salvation of all human beings. Regardless whether they receive the Lord Jesus Christ as their personal Lord and Saviour or not. Such a belief is wishful thinking and is false. Universalism is diametrically opposed against God's Word and what it teaches about salvation. The Scripture makes it clear that not all will be saved, even though salvation is offered to all. The Apostle Peter puts it this way, "The Lord...is patient toward you, not wishing for any to perish but for all to come to repentance" (2 Pet. 3: 9). Unfortunately, not all will come to Christ for salvation.  

Universalism is an old belief dated back to the Universalist Church of America founded in 1793.  However, in 1961 the Unitarian Universalist Association was founded as a result of both the  American Unitarian Association incorporated in 1825 and the Universalist Church of America incorporated 1793 merging together into one. According to Universalists tolerance is considered a virtue, whereas exclusivism a vice. Noted Christian apologist and author Ron Rhodes had this to say: 

"Their philosophy "excludes all exclusiveness." No absolute truth can be true for all people in all times in all places. No religion has a corner on truth. For this reason, they honor all religions for the truth they espouse. Any religion, Unitarian Universalists say, can lead one to have a meaningful life and provide a foundation of ethics upon which to build one's life."[1] 

Is this true? Since Universalists reject any claim to absolute truth, then according to such reasoning, truth is what you believe it to be. What may be true for one person may not be true for another individual. No one can claim an exclusive on truth, for they exclude all exclusiveness to truth. However, to believe or make such a statement is a claim to absolute truth! How? Because to make such a statement, an Universalist is actually saying that their claim to truth is that truth is whatever you believe it to be. No one can have an exclusive claim to truth they add. What they fail to realize is that to make such a statement is in fact an exclusive claim to truth, which they are so against, because they believe this to be their absolute truth, which in turn excludes absolute truth. Which is self contradictory and self defeating if you ask me.  

Also, Universalists believe that no one founder, prophet, or god in all religions of the world are above or better in some way to the rest. Such reasoning implies that the Lord Jesus is the same as any other great religious founder, prophet, or god in any other world religion. In other words, the prophet Muhammad or any swami or guru from Hinduism or the New Age Movement is no different than the Lord Jesus Christ. All are equal. This of course is false. See such Scriptures as (John 14: 6; Acts 4: 12;  10: 43; 1 Cor. 3: 11). There is "no other name" and "no other foundation," nor is there any other person who can forgive sins except Jesus only (see Matt. 1: 21). 

This is a similar philosophy that ancient Rome held to. The only problem with the Roman Empire was that they were pretty well tolerant of all religions except for the early Christians in their empire. Hinduism is very well tolerant of all religions except for Christianity. Hindu mobs are known to seek out Christians and beat and kill them. So much for tolerance on their part. The New Age Movement is another religious system that likes to pride itself on its tolerance as well. But it too is intolerant of Christians. 

I well remember a few years ago visiting a local Unitarian Universalist group here in my own city. I mostly went to observe and learn. In a sense I went as an investigator to this particular group. Some members there were quite friendly and made me feel welcome while other did not; especially when I identified myself as a Christian. For some members there were hardcore feminists who had a dislike for men such as myself. Other than that, my experience there was quite interesting say the least. I managed to obtain a couple pamphlets to further study their beliefs, when I left.  

The reasoning behind the belief of Universalism today can be summed up in these words from Scripture, "In those days there was no king in Israel[or North America]; everyone did what was right in his own eyes" (Judges 17: 6 ; 21: 25).  Still another Scripture says, "There is a way which seems right to a man, but its end is the way of death"  (Prov. 14: 12). To the adherent of Universalism, all religions or paths lead to the same purpose and goal. However Jesus refutes such reasoning with what He testifies about Himself, "I am the way, and the truth, and the life; no one comes to the Father but through Me" (John 14: 6). Another Scripture passage that further refutes Universalism as seen in today's theme text for this blog is "Enter through the narrow gate; for the gate is wide and the way is broad that leads to destruction, and there are many who enter through it. For the gate is small and the way is narrow that leads to life, and there are few who find it." (Matt. 7: 13-14). Do you see the truth here, Universalism promotes a false gospel that encourages anarchy. In other words, be your own god; whereas Christianity teaches only two ways as seen in the Scripture passage in Matthew 7: 13-14. The narrow way and the broad way; the right way and the wrong way. Each one carries its own consequences, whether for good or for bad depending on which one you choose in this life.

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[1] Ron Rhodes, Find it Quick Handbook on Cults & New Religions, (Harvest House Publishers, Eugene, Oregon, 2005), pg. 218.

When God Seems Indifferent to our Trials

“For momentary, light affliction is producing for us an eternal weight of glory far beyond all comparison”

(2 Cor. 4: 17, NASB) 

It is one thing to go through difficulties in life and have some idea of why you are going through it. It is even bearable to go through a temporal time of suffering. However, it is quite another thing to go through a severe trial for many years without understanding why? There just does not seem to be any purpose or end result to the trial. When it first began it was understandable for a time, but then when years turn into decades without any sign or light to the difficulty to fulfill its end. Then frustration, anger, and confusion sets in and we ask God "Why?" But no answer comes. It seems as if the doors of heaven is closed to your prayers. We ask, "Why is God ignoring me? Why is He so indifferent to my cries? Doesn't He even care about what I am going through?"  

These questions above would remind us of two examples from Scripture: Martha and Mary and Jesus and the disciples in the boat. The first example is with Martha and Mary's trial of faith, which was long and enduring; whereas, the second example is the disciples in the boat with Jesus who quickly answered their plight, which resulted in their trial being brief and immediately came to an end. Let's look at Jesus and His disciple first, then we will look at Mary and Martha. 

 (1.) In Mark 4: 35-41; Luke 8: 22-25 we read about the disciples in the boat with the Lord Jesus. The Lord was asleep when the storm struck. The disciple fearing for their lives woke Him and said, "Teacher, do you not care that we are perishing?" (4: 38). Jesus arose from His sleep and commanded the storm to cease. Immediately the wind and the waves ceased. Though the Lord rebuked them for their lack of faith. The Lord Jesus still responded to their cry, because it was a cry of faith. This of course teaches us that sometimes the Lord answers our prayers of distress immediately, while other times the Lord makes us wait. 

(2.) Lastly in John 11: 1-46  the Lord Jesus hears the sad news of Lazarus illness. The sisters, Mary and Martha send word to the Lord saying, "Lord, behold, he whom You love is sick" (v. 3). On hearing this Jesus stayed two days longer in the place where he was. Then Jesus became aware of Lazarus' death (vs. 11-14). Jesus after hearing that Lazarus had been in the tomb four days was greeted by Martha who heard of His coming. In anguish of soul she said, "Lord, if You had been here, my brother would not have died" (v. 21). In other words, the Lord Jesus showed up too late to help him. Jesus had not promptly come to Lazarus' side, when he was bidden to come. Jesus even came across as being indifferent to His friend Lazarus' grave illness when He purposefully stayed in the place He was to (v. 6). However, though all seemed to be hopeless, Jesus utters these hope filled words, "Your brother will rise again" (v. 23). (To be Continued...)

Our "Will and Desire" in Worship

Note: The article below is taken from an old Journal Entry I had written a number of years ago. It is dated January 23, 1999. I posted here (mistakes in all) in hopes that whoever reads it may be editified by it. This article has been edited a bit for better quality reading.



I will not attempt to do this topic in any great detail. For the subject contained in these following pages will only have the thoughts I have collected from my meditations on this devotional, just like I have been doing since I first began keeping a Devotional Journal.

The term "Desire" simply means: "To wish or long for; crave; covet."
The word "Will" means: "The power of making a reasoned choice or decision or of controlling one's own actions. A strong and fixed purpose."

By comparing both definitions of the words above in a spiritual context, we can see that just having a mere "desire" to worship and serve God is not enough. One needs the "will" to put the "desire into action! Desire suggests thought, whereas the will suggests the action. Desire is the weak element of our will. (It is the desired thought not yet born into action.) Our will is the strong aspect of our desire (It is the motivated desire to do!) Motivation comes from the source of our "will," it should not come from our "desires"alone. For our desires are always subject to change, because it lacks the focus of the will. Only if our will is in submission to our Lord's divine will, then is our desire "God given."

We cannot stir up the natural desire to worship God, other than stirring up the desires and passions of our flesh. This desire is not found in ourselves, it comes from God alone. To summarize the truth in relation to the believer's "Will and Desire" to worship and serve God: "either our will fuels our desire to worship, or our desire fuels our will to worship God." Consider the four points below.

1. "One thing I have desired of the Lord, that will I seek..." (Psalm 27:4, NKJV). The two words "One thing" suggests the psalmist's aim or goal. A set purpose focused on a particular goal or object (or person, place, or thing). "I have desired" shows us the psalmist's intent (motive) towards "the Lord." Notice the word "desired" is in the past tense. This speaks of David's commitment and devotion to the Lord brought about in the past. In Psalm 27 the word "will" is mentioned eight (8) times. Six times the word "will" is referred to David; then once to God's will. Lastly the term "will" is connected to the desire of David's enemies (See verses 3, 4, 6, 8, 10, 12). Note in verse 4 the phrase, "That will I seek..." now compare this to verse 8's "..Your face, Lord, I will seek." The "will I" in verse 4 gives us David's will and desire in "I seek."Which is ahead of the word "will," whereas in verse 8 we see the reverse. The "I will" reveals to us the "I" behind the "will." This order seems to indicate the correct, for it gives us the sense of our "will" (being God's will) dominating our desires. Desires come and go, because they are associated with our "feelings." We cannot trust in our desires for God. However, if one's "will" is yielded to the control of God the Holy Spirit, then is our desire to please our Lord both firm and determined. The "I will seek" in verse 8 then becomes the fixed purpose!

2. "Whatever you yourself desire, I will do it for you." (1 Sam. 20:4, NKJV). The friendship that David and Jonathan shared is perhaps one of the most beautiful and loyal examples of friendship described in the Holy Scriptures. In chapter 18 verses 1-4 we see Jonathan's love and devotion to David expressed. Now in chapter 20: 1-42 we see Jonathan's loyalty to David put to the test. As one can observe from this chapter, Jonathan proved true to his word. What a lovely picture Jonathan makes of how a consecrated believer should be in his devotion to the Lord and Saviour Jesus Christ, which David is the OT type of. May this encourage our hearts to be more faithful and loyal to our gracious Lord. Even if our desire for Him is weak, remember Psalm 38:9, "Lord, all my desire is before You; and my sighing is not hidden from You." Yet, David could later testify of God's faithfulness to him, "He only is my rock and my salvation; He is my defense; I shall not be greatly moved" (Psalm 62:2). David would not have used such words above, if God did not prove true to His Word! In a sense, Jonathan's quote in our text "Whatever you yourself desire, I will do it for you" (1 Sam. 20:4) really shows the submission of his "will" to David. In other words, Jonathan was prophetically echoing the words of our Lord Jesus Christ in Luke 22:42, "Nevertheless not My will, but Yours be done." He desired David's will over his own will.

3. "Whatever He says to you, do it" (John 2:5, NKJV). These were the last words that Scripture records of Mary (the mother of Jesus). What a wealth of truth she has left behind for us to learn! The word "Whatever" in the text above suggests "in all things." The phrase "He says to you" speaks of His "desired will." Our part is to "do it." Oh may we join the psalmist's in his desire, "I delight to do thy will, O my God: yea, thy law is within my heart" (Psalm 40:8).

4. "And whatever His soul desires, that He does" (Job 23:13, NKJV). Job understood that God's judgments were righteous and holy. His will was the divine "will" that has the right to rule over all other wills. Why? Because God's will alone is perfect, whereas man's will is dyed in sin and rebellion. "For all have sinned and fall short of the glory of God" (Romans 3:23). Whatever God desires, He does! For example: He "..is longsuffering toward us, not willing that any should perish but that all should come to repentance" (2 Pet. 3:9). He is merciful and gracious toward us. God also desires to bless us, listen to the words of God to Abraham, "I will richly bless thee, and greatly multiply thy seed, as the stars of heaven, and as the sand that is on the seashore; and thy seed shall possess the gate of his enemies" (Gen. 22:17, JND). Most importantly, God's desires are fueled by His "..great love with which He loved us" (Eph. 2:4, NKJV). Also, His desires are pure and holy. Being of such character, God wishes for each of His children to be holy just like Himself (see 1 Pet. 1:15-16). Since there is only One true God, then there is no god above Him to answer to. He alone, has the final say in all things pertaining to man, "For I am God, and there is none like Me, declaring the end from the beginning, and from ancient times things that are not yet done, saying, My counsel shall stand, and I will do all My pleasure" (Isaiah 46:9-10). Only God Himself has a "Will and Desire" that is "not" subject to any authority, especially man's. For He is the Supreme Authority! (See 1 Tim. 6:15; Rev. 19;16).

As we can see from all that has been said above. Our "Will and Desire" plays a key role in both our lives and how we approach God in worship. If we seek to worship God in accordance to just our "desire," we will find ourselves only worshipping God when we "feel" we are at our best. This of course never works, because when are we all ever in the right or perfect condition to worship the Lord? We are to come to God with our "will" surrendered to Him, then we will be in the right condition to offer up worship to the God we love and adore. Oh, to praise him more!