Extending the Borders and Enlarging the Territory
Bit by bit we conquer the old and come alive to the new. Day by day we take more and more of the vast possession that is ours in Christ. And always and ever we look with expectation to the day the battles will finally be over, the land will finally be fully conquered, and we shall reign forever with Him.
The Israelites had sojourned in the wilderness until the last of an entire rebellious generation had died and been buried. They had walked to the banks of the Jordan and had seen its waters before them. They had crossed the river and entered the Promised Land. And now the true work and the true challenge would begin.
Though God had promised that this people would inherit this land, and though he had promised that it would be their possession, he did not intend to deliver it to them in its completed form. He did not intend to give them a land whose every field was forever cleared and tilled, whose every crop was forever ripe for harvest, whose every barn was forever full. Rather, he intended to give them a land whose climate was right, who soil was rich, whose nutrients were plentiful, and whose waters were pure. He intended to give them a land that would respond appropriately and provide bountifully to their hard labor.
And so as the people took possession of the land, as they displaced its inhabitants, they set to work. They claimed the fields that had already been broken and planted, but they also claimed new fields and prepared them for sowing and watering and reaping.
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An Attribute of God Simply Too Serious to Ignore
Back during my seminary days, our family lived in Louisville, Ky. One of the advantages of living in Louisville was the occasional trip to Homemade Pie and Ice Cream, which had the most scrumptious pies in town. Each year, people from all over the country, even the world, travel to Louisville for the famous Kentucky Derby. Before the race, the festivities are marked not only by flamboyant hats and mint juleps but also by most bakeries’ selling out of their Derby pie.
I enjoy a classic Derby pie, but there is one pie I enjoy even more: Homemade Pie and Ice Cream’s award-winning Dutch apple caramel pie. Truth be told, the caramel on the pie is so thick that you need a butcher’s knife to cut through it. But let’s say you’ve found your knife and you begin dividing up the pie—a fairly large piece for me, thank you, and perhaps smaller pieces for everyone else.
It kills me to admit this, because a theologian is always looking for an insightful illustration wherever he can find one, but Dutch apple caramel pie is a poor illustration for what God is like. That’s right, a really bad one. And yet it’s how many people think about God’s attributes. In fact, it’s what makes me nervous about writing on the different attributes of God, as if we’re slicing up the pie called “God.”
The perfections of God are not like a pie, as if we sliced up the pie into different pieces, love being 10 percent, holiness 15 percent, omnipotence 7 percent, and so on. Unfortunately, this is how many Christians talk about God today, as if love, holiness, and omnipotence are all different parts of God, God being evenly divided among His various attributes. Some even go further, believing some attributes to be more important than others. This happens most with divine love, which some say is the most important attribute, what they might call the biggest piece of the pie.
But such an approach is deeply problematic, as it turns God into a collection of attributes. It even sounds as if God were one thing and His attributes another, something added to Him, attached to who He is. Not only does this approach divide up the essence of God, but it potentially risks setting one part of God against another. (For example, might His love ever oppose His justice?) Sometimes this error is understandable; it unintentionally slips into our God talk. We might say, “God has love” or “God possesses all power.” We all understand what is being communicated, but the language can be misleading. It would be far better to say, “God is love” or “God is all-powerful.” By tweaking our language, we are protecting the unity of God’s essence. To do so is to guard the simplicity of God.
Simplicity and the Wisdom of the A-Team
Simplicity may be a concept that is new to your theological vocabulary, but it is one that has been affirmed by the majority of our Christian forebears over the past two thousand years of church history, even by some of the earliest church fathers. And for good reason, too. Let’s consult Augustine, Anselm of Canterbury, and Thomas Aquinas. -
The Devil’s Favorite Question
Wisdom promises short-term pains but long-term gains. Proverbs 3:1–10 has five sections that call us to a certain action with an incentive that follows that action. It’s a “rule-reward” pattern. Verses 1–2 introduce the pattern and verses 3–10 show us how it works out in four specific areas.
“How much will you lose if you follow Jesus?” That’s the devil’s favorite question; he has successfully used it more than any other to lead billions to hell.
The Bible clearly warns that there will be loss in following Jesus. However, it also teaches that there are compensating gains. So, in addition to counting the cost, we must also count the profit. Yes, there are expenses, but there’s also income.
Proverbs 3:1–10 helps us answer God’s question, “How much will you gain if you follow wisdom?” In this article, we’ll audit wisdom’s material gains.
Wisdom Will Usually Make Your Life Better in the Long Term
Let’s pause to identify three general principles that will help us in our Wisdom University classes. First, by saying “usually,” we’re acknowledging that the proverbs give us general rules, but also that there are exceptions. Proverbs are not cast-iron guarantees, but general maxims that usually work out in life (though not always in the way we think).
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Praying in Jesus’ Name
Mere intellectual knowledge that Jesus is the only Mediator and the One who fulfills the covenant promises is insufficient for us to receive the promised blessings—we need to exercise personal faith in Christ as the object of the blessings. God has chosen to make faith the instrument of union with Christ. This affects our invocation of the name of Jesus in our prayers to God.
Certain practices have become so familiar among Christians that believers can be in danger of thoughtlessly performing them. We are all prone to simply going through the motions in our Christian lives. For instance, how often have we prayed the Lord’s Prayer without reflecting on the petitions that we are presenting to God? How often have we recited the Apostles’ Creed or the Nicene Creed without giving due consideration to the truths that we are confessing? We can easily go through the liturgical motions in a worship service without focusing on what we are doing before God. Similarly, it is altogether possible for believers to close their prayer with the words “in Jesus’ name” or “in Christ’s name” or “for Christ’s sake” as a sort of mindless mantra.
This raises the important question, Why should believers pray to God “in Jesus’ name”? If we are going to employ the name of Jesus in a conscientious way at the end of our prayers, a proper amount of theological reflection is required. Ultimately, we pray in Jesus’ name because He is the only Mediator between God and man, He fulfills all the covenant promises of God, and He is the object of our faith in God. Consider the following.
The Only Mediator
During His earthly ministry, Christ taught His disciples how they should approach God in prayer. He said: “Whatever you ask in my name, this I will do, that the Father may be glorified in the Son. If you ask me anything in my name, I will do it” (John 14:13–14). “Whatever you ask of the Father in my name, he will give it to you” (16:23). Jesus teaches us to do so because He is the exclusive Mediator between God and man. As Thomas Boston explained:
In whose name are we to pray? In the name of Jesus Christ, and of no other, neither saint nor angel, John 14:13. “Whatsoever ye shall ask in my name, says he, that will I do.” We must go to the Father, not in the name of any of the courtiers, Col. 2:18 but in the name of his Son, the only Mediator.
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