Tag: Bible-notes

Come to the Waters (Isaiah 55:1-3)

“Come, everyone who thirsts, come to the waters; and he who has no money, come, buy and eat! Come, buy wine and milk without money and without price.” (Isaiah 55:1)

If you feel spiritually parched and dry today, God holds out water to you. If you come to God thirsty, you will be satisfied. God bids you come and receive water to quench your thirst. He bids you come and drink.

But God also holds out wine and milk. He not only quenches our spiritual thirst, he gives us true and abundant joy. Milk represents satisfaction and abundance, and wine is a picture of joy.

God calls us to come and buy wine and milk without money. There is no cost. He gives them freely to all who come. He is the generous King who holds out not only water but free milk and wine to all who come to him.

Therefore, we do not need to toil for what cannot satisfy us! Why would we spend our lives trying to fill a cup with a few drops of salt water? But that is what we do when we try to find life and joy outside of God.

God holds out to us what we cannot supply for ourselves: true, vibrant spiritual life and joy. It can be yours today, anew and afresh. All you need to do is come to God. All you need to do is return to the Lord, and take the cup from his hand and drink.

But how can this be? How can God freely give abundant life, mercy, and joy to sinful people like us? In his commentary on Isaiah, John Oswalt reminds us that it all goes back to Isaiah 53: the work of the Suffering Servant, now fulfilled in Christ. Oswalt writes:

Because of what he has done, God’s face toward his people is not stormy but sunny. The “arm of the Lord” has been revealed against what has separated them from God: their unatoned-for sin. The only thing that they must do is to accept the sin offering that the Servant has made (in prospect) and receive the mercy of God that that offering entails.1

So come to the waters today, for the first time or the four thousandth time. And drink and be satisfied in Christ alone.

  1. John N. Oswalt, The Book of Isaiah, Chapters 40–66, NICOT (Grand Rapids: Eerdmans, 1998), 434–435. ↩︎

Mightier Than The Waves (Psalm 93:4)

“Mightier than the thunders of many waters, mightier than the waves of the sea, the Lord on high is mighty!” -Psalm 93:4

Last week, my family spent some time in the Blue Water Area on the shores of Lake Huron. We got to see lots of massive freighters sail by and did plenty of swimming ourselves. But the water was relatively calm only two of the days we were there. Most of the time, we had to contend with the waves, and on our last day at the beach, the waves were too big for our kids to swim safely.

These relatively small waves on Lake Huron were mighty and dangerous. And we had zero power to control them. They made me think of several passages in the Bible, like Psalm 93:4, where we read about God’s power over the waves. He is more powerful than the most crushing wave. The thunder of the mightiest waves is only a faint echo compared to the power of our Creator and King.

He is mightier than the waves, more powerful than any November storm on the Great Lakes, and he alone can still the waves. As Ethan the Ezrahite declares in Psalm 89:9: “You rule the raging of the sea; when its waves rise, you still them.” When Jesus walked this earth, he literally walked upon the waves and calmed them with a word, proving that he is the Son of God (Mark 4:39; Matt 14:32).

God’s power over the waves and storms probably raise questions for us, like “How can God allow destructive forces like raging seas?” There is a place for those questions, but these passages of Scripture are really intended as a comfort to God’s people.

There are no rogue waves. No storm can overpower our God. He reigns in majesty and holiness and righteousness over the raging seas.

In the Ancient Near East, the sea was often deified and functioned as a symbol of chaos and evil. Yet, God’s people can know that there is no evil that can threaten God’s sovereignty or overturn his plans for his people. We will never find ourselves in a storm outside of God’s providence.

Right now, maybe you feel that you are sailing on lifeboat on a raging sea. Or maybe things just feel a bit rocky right now, and the waves feel bigger than usual. Remember your God who is mightier than the waves and rules the raging of the sea. He is with you. He may not calm your storm immediately. But he will bring you safely to the eternal shores, to the place where all waves will be stilled forever.

Some of the waves on Lake Huron on one of the calmer days we were there.

Does Acts 7 Contradict Genesis 12?

This Sunday at our church, we had the privilege of thinking about God’s call of Abram in Genesis 12:1-5. We reflected on how Genesis portrays Abram as a new Adam through whom God would bring blessing to the world, ultimately through Jesus. 

However, in studying the early chronology of Abraham’s family, some issues come up when we consider how Stephen relates the story of Abraham in Acts 7:2-4. 

In Acts 7, Stephen is standing trial for his preaching about Jesus. The Jews accused Stephen of speaking against the temple and the Law, but Stephen walks them through the history of Israel in the Old Testament to show them that (1) their ancestors consistently rejected God’s chosen prophets like they were now rejecting Jesus and (2) God has never really been confined to a physical temple building. 

He begins with Abraham and shows that he believes in the promises of God and that God is faithful to his promises. Stephen declares:

“Brothers and fathers, hear me. The God of glory appeared to our father Abraham when he was in Mesopotamia, before he lived in Haran, 3 and said to him, ‘Go out from your land and from your kindred and go into the land that I will show you.’ 4 Then he went out from the land of the Chaldeans and lived in Haran. And after his father died, God removed him from there into this land in which you are now living.” (Acts 7:2-4)

Stephen’s summary of Abraham’s call appears to contradict Moses’s account in Genesis 11:26-12:4 in two places. 

First, Stephen says that God appeared to Abraham before he lived in Haran. But in the Genesis account, it seems that Terah and his family left Ur (i.e., Mesopotamia), settled in Haran, and then God appeared to Abraham (Genesis 11:31-12:1). Thus, the Genesis account suggests that God appeared to Abraham in Haran, but Stephen says God appeared to Abraham before he lived in Haran.

Is this a contradiction? I don’t think so. It is possible that Stephen believes that Genesis 11:31-32 and Genesis 12:1-3 are not arranged chronologically. Genesis 12:1-3 does not actually say that God spoke to Abraham in Haran. Thus, Genesis 12:1-3 may jump backwards some years in the narrative to before Abraham journeyed to Haran.[1] Genesis 12:4, however, does seem to link God’s words in 12:1-3 and Abram’s departure from Haran in 12:4-5, suggesting that God called Abram when he was in Haran, which weakens this interpretation. 

Another possibility is that Stephen believes that God spoke to Abraham in Ur with similar promises before repeating them again when Abraham was living in Haran. Throughout Abraham’s life, God repeats his promises time and time again. So it is reasonable to conclude that Genesis 12:1-3 may not be the first time God had summoned Abraham to go to Canaan and receive these promises. 

Other OT passages support this reading. For example, later in Genesis, God declares to Abraham, “I am the Lord who brought you out from Ur of the Chaldeans to give you this land to possess” (Gen 15:7). Here, God claims that it was he who brought Abraham out of Ur, though no mention of this is made in Genesis 11. Stephen seems to follow this interpretation by claiming that God spoke to Abraham while he was in Ur.[2] Thus, there is no real contradiction here. Stephen is simply sharing an interpretation of Abraham’s life that lines up with Genesis 15:7. 

However, Stephen also says that Abraham left Haran after his father (Terah) died. But Genesis 11:26-12:4 seems to suggest that Terah was still alive when Abraham left Haran. In Genesis 11:26, Moses reports that Terah was 70 years old when he started having sons, with Abram listed first. Then, in 11:32, he tells us that Terah lived to be 205 years old and died in Haran. And in Genesis 12:4, we learn that Abram was 75 years old when he left Haran, which means that Terah would have been (only!) 145 years old when Abraham left Haran. 

Yet, Stephen says that Abraham didn’t leave Haran until Terah died. Is Stephen mangling the text? Is he assuming a detail that isn’t in Genesis? Is there a contradiction here? Again, I don’t think so. 

One solution is that Abraham wasn’t actually Terah’s oldest son. In this case, Genesis 11:26 tells us when Terah started having sons (maybe Haran was the firstborn?), but it doesn’t tell us when Abraham was born. He may have been born 60 years later and is mentioned first simply because he was the most prominent of Terah’s sons, not because he was the oldest. 

Another possible solution is that Stephen is following a specific Jewish tradition about Abraham and Terah and/or a variant text of Genesis 11:32 (where Terah’s age at his death is listed). In fact, the Samaritan Pentateuch (the Bible of the Samaritans) reports that Terah died when he was 145 years old. Another Jewish author, Philo (writing around the time of Jesus), also suggests that Abraham left Haran after Terah died. This may have been a common interpretation of the time, possibly backed by a Greek translation of Genesis that Greek-speaking Jews like Stephen were familiar with.[3]

Either way, Stephen isn’t mangling Genesis. Most likely, he is simply following the chronology he and his audience were most familiar with. He is trying to show his fellow Jews that he believes the promises God gave to their forefathers. He is not blaspheming the forefathers of their faith, much less their God (Acts 6:11).

Stephen reminded his audience that God brought Abraham out of Ur, and God removed Abraham from Haran. It was all the work of God. God is faithful to keep his promises, even though his people so often rejected God’s prophets and messengers until they even betrayed and murdered the Righteous One, their Messiah (Acts 7:52). 

Untangling these alleged contradictions matters because many object to Christianity due to their insistence that the Bible is full of contradictions and can’t be trusted. Yet, pointing out supposed problems in the text can simply be a cover or an excuse for rejecting Jesus. In the end, what matters most is how we are responding to God, his promises, and his Promised One, Jesus. That’s the central point in Genesis 12:1-5. That was Stephen’s point too in Acts 7. 

When all of the alleged contradictions are examined and weighed, we can agree with Christian apologist Justin Martyr from the second century who wrote, “I am entirely convinced that no Scripture contradicts another.”[4] And, most importantly, we should trust in the Savior and Lord that all of Holy Scripture leads us to.

  1. Allen Ross argues for this in Creation and Blessing: A Guide to the Study and Exposition of Genesis, 258.↩︎
  2. Darrell Bock, Acts, BECNT, 282–83.↩︎
  3. Bock, Acts, 284; Victor P. Hamilton, The Book of Genesis: Chapters 1–17, NICOT, 366–68.↩︎
  4. Justin Martyr, Dialogue with Trypho, chap. 65, https://www.logoslibrary.org/justin/trypho/065.html.↩︎

Spiders in Paradise (Genesis 1:24-25)

“And God said, “Let the earth bring forth living creatures according to their kinds—livestock and creeping things and beasts of the earth according to their kinds.” And it was so. . . . And God saw that it was good.“(Genesis 1:24-25)

Were there spiders in the Garden of Eden? Did Adam and Eve wake up in that unfallen world and ever see spiderwebs glistening with dew? Were arachnids crawling and spinning webs from the trees of that paradise?

Maybe the very suggestion of spiders in paradise gives you the creeps. We usually picture Eden teeming with birds, cute, fuzzy animals, and beautiful trees and flowers—but spiders? They must be part of the later curse on creation, right? I certainly wouldn’t want any of those eight-legged creepers in my paradise!

I can’t give a definitive answer to these questions. But Genesis does tell us that with the animal kingdom, God also created everything that creeps on the ground (Gen 1:24). According to Old Testament scholar Gordon Wenham, the Hebrew word for “creeping things” (remeś) “refers to mice, reptiles, insects, and any other little creatures that keep close to the ground.”[1] It’s a broad, general word that very well could include spiders too. And after creating the animals and these creeping things, God saw that it was good (Gen 1:25).

Thus, Genesis 1:24-25 points to the creation of insects and maybe even arachnids. God created bugs. And it was good. God created ants, crickets, worms, and all the rest, and they joined the song of creation, praising the Creator. Unlike today, they must have lived in perfect harmony with the trees and other plant life (no worrying about aphids damaging apple trees in that garden!). And if there were spiderwebs in Eden, they may have had a different purpose than they do now. Regardless, Genesis points to the existence of creeping, crawling things in the Garden, maybe even spiders.

When we admire God’s creation, we often focus on sunsets, stars, mountains, and waterfalls. We focus on the obvious, marvelous strokes God has painted on the canvas of this world. But the small details also declare his glory. As Seth Lewis reminds us, God’s creation “is a message. It is the art gallery of reality, speaking as loudly as possible in the language of colours, textures, ancient stones and living scenes.”[2]

Even today, in our fallen world, the creeping things relay a message from our Creator. The goodness of the original creation still echoes in this fallen world. Crickets and cicadas sing a melody that exalts the Creator. The ants instruct us in the wisdom of God. And yes, perhaps even spiders have something to contribute to the praise of God and the edification of God’s people.

These thoughts about spiders and “creeping things” started when I tried to take down some spiderwebs outside our church building with a leaf blower. With the blower at full strength, pointed directly at a large, intricate web, I could not blow it free. It was strong, resilient, and also beautiful.

The design of a spider’s web is surely not the result of random chance. It also hardly seems like a mere result of God’s judgment on this world. Like stars and waterfalls, spiders and their webs testify to the creativity of God. They point to his power and his beauty.

In the words of the well-known hymn: “This is my Father’s world: The birds their carols raise, The morning light, the lily white, Declare their Maker’s praise. This is my Father’s world: He shines in all that’s fair.” Even in a spider’s web.

  1. Gordon Wenham, Genesis 1-15, Word Biblical Commentary, 25.↩︎
  2. Seth Lewis, The Language of Rivers and Stars: How Nature Speaks of the Glories of God, 25.↩︎

In Christ, You’re a Saint

“You’re a saint.” You’ve probably heard that phrase applied to someone who just did something really nice. Someone just agreed to help you clean up your shed this weekend, and you tell them, “Thank you so much! You’re a saint!” 

Even though this phrase may feel a little archaic, it captures one of the few ways we use the word saint today: someone who is extra holy or extra nice. Or we may think that a saint is a super godly person from the past, or maybe they are the older, super-spiritual men and women in the church.

But then here comes Paul in 1 Corinthians 1:2 where he opens his letter with these words:

“To the church of God at Corinth, to those sanctified in Christ Jesus, called as saints, with all those in every place who call on the name of Jesus Christ our Lord—both their Lord and ours.” (CSB)

Paul opens this letter to a church filled with dysfunction (see for example 1 Cor 5), and he calls them saints. Paul does not address this letter just to the extra holy people in the church. He addresses the letter to the whole church and says they are called as saints. 

In 1 Corinthians 1:1, Paul has just used a similar phrase for himself: “Paul, called as an apostle of Christ Jesus by God’s will” (CSB). Paul is called as an apostle. The Corinthian church is called as saints, God’s holy people. Even this dysfunctional church remains God’s holy people. They are called by God to be saints. 

The rest of verse 2 helps fill in what it means to be a saint:

Saints are those who call upon Jesus as Lord.

Paul writes that the Corinthians are called as saints along with everyone else who calls on Jesus’s Name. Everyone who trusts in Christ alone for salvation and submits to him as Lord is a saint. Becoming a saint isn’t something you earn by doing extra holy stuff. Becoming a saint is what happens when you call on the Lord Jesus Christ to rescue you. You have a new identity. 

Sainthood is a calling, not an achievement.

Paul also describes the Corinthians as “saints by calling”. God had called them to be saints. This doesn’t mean they were called to achieve sainthood anymore than Paul’s calling as an apostle meant he had to achieve his apostleship (he’ll let the Corinthians know he is an apostle only by the mercy of God, see 2 Cor 4:1). 

The calling here refers to the effectual call of God that calls us into fellowship with Christ (1 Cor 1:9). In 1 Corinthians 1:26-30, Paul connects the believer’s calling with God’s choosing (see also Jude 1; Rev 17:14). When they consider their calling, they will see that God has chosen what is weak and foolish to shame the strong and powerful of the world. We are saints only because we are chosen by the sovereign grace of God. We are called by God to be set apart as his people.

Both God’s sovereignty and human responsibility are in view here. God calls us to be saints as we call on the Name of the Lord. God’s call always comes first (this is the biblical pattern; for example, think about Abraham who was called out by God before he called upon God, Gen 12:1-3; 13:4). Yet, saints also call upon the Name of the Lord. Saints are called by God as his holy ones who call upon Jesus’s Name. 

In this way, saints have a holy position before God because of Jesus.

A saint is a sanctified person. Paul refers here not to our progressive growth in Christ, but to our position before God. Positionally, everyone who is united to Jesus by faith is sanctified and set apart to God as a saint (a holy one). 

Therefore, a saint is a person who is set apart to God by merits of their union with Jesus. They are called to be saints because they are called into fellowship with Jesus (1 Cor 1:9). Every believer is a saint. Every believer belongs to the holy people of God. To be a saint means to be set apart to God because you belong to Jesus. This is now your identity in Christ. 

Therefore, Christian, you are a saint. You might recoil at that or laugh it off as just archaic language. But Paul used the term for the Corinthians (and other churches) to encourage them that they are God’s holy people and to motivate them to live out this new identity that they have in Jesus. 

Like the church in first-century Corinth, we are often pretty clunky at living this out. Yet even in our continued struggle with sin, we remain God’s people called to become what we already are—holy. In Jesus, we are saints. Let’s live like it by God’s grace.