I am not afraid of God

Comments from Mrs. Curmudgeon about my character and from a colleague about a post I wrote on suicidal ideation have conspired to remind me of 1 John 4:18: "There is no fear in love, but perfect love casts out fear. For fear has to do with punishment, and whoever fears has not been perfected in love." The Gospel tells me that God loves me in Christ. I believe that. Therefore I am not afraid of God.

"For I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord." (Romans 8:38-39) Nothing. Not even depression, not even suicide.

So how does Christ's love keep me from killing myself? "For the love of Christ compels us, because we judge thus: that if One died for all, then all died; and He died for all, that those who live should live no longer for themselves, but for Him who died for them and rose again." (2 Corinthians 5:14-15) I live for Christ, not for myself. I know he wants me to live to serve others, and not myself. I know he wants me to live. So I live.

I am not afraid of God. That's the point of Christ's work on the Cross: God's unaccountable, prodigal love for his people. That's why angels keep saying, "Fear not."

The younger supplants the elder (again)

In 1 Samuel 18:2, King Saul brings David, until now the son of Jesse, into his royal household. The very next thing the narrative records is a covenant Jonathan, Saul's son and the crown prince, makes with David. Although the terms of the covenant aren't revealed, it is sealed by Jonathan giving David his robe, "and his armor, and even his sword and his bow and his belt;" i.e. all the princely garb which signifies Jonathan's royal office. In other words, Jonathan recognizes and affirms that David, now his younger brother, is to take his place as Saul's successor.

This episode reflects the older/younger brother theme in Genesis, in which the younger brother supplants the elder as heir and in significance (ex. Jacob and Esau). That theme, in turn, teaches the reader to look away from Adam, the first man in Genesis, and forward to Adam's "younger brother," Jesus Christ. As the Second Adam, Jesus not only supplants Adam, but reverses the devastation wrought by Adam in the Fall and replaces it with life and glory (Romans 5:12-21). In his relationship with Jonathan, then, we find one more example of David as a type (figure) of Christ.

Cutting the Romans 7 knot

Romans 7 is something of an exegetical Gordian knot. Any number of exegetes argue, by very sound methodology, that Paul is describing his pre-Christian experience under the Law of God of failing to effectively put sin to death. This interpretation is frequently rejected by Christians because Paul's description of his struggle with sin resonates so well with their own experience. The knot: how can an existential description of an unbeliever be applied to a believer?

In a recent post on his blog (http://www.leithart.com/2009/05/11/doing-what-i-do-not-wish/), Peter Leithart suggests Romans 7 may resonate so well with Christians because their Churches have succumbed to a practical legalism, giving priority to Law over the Gospel.

By this my Father is glorified

For a number of years, I've been bothered by a strain in Puritan and Reformed thinking (which probably doesn't quite rise to the level of a "school of thought") which argues God is glorified to an equal extent in both reprobation (passing some people over unto their damnation for their sins) and election (choosing some for salvation in Christ). While I grant God is glorified both by making and executing all his decrees, it seems to me the overwhelming testimony of Scripture is that he is much more interested in the glory gained by displaying his grace to sinners.

I bring this up because I've been working on John 15:1-8, in which the topics of reprobation (15:2, 6) and preservation of the elect (15:2-5, 7) are dealt with together. If these two matters were of equal value to God, this would be an excellent place to make that note. Instead, Jesus particularly emphasizes that the Father is glorified when his people persevere in grace and obedience (15:8).

As Paul argues, "What if God, desiring to show his wrath and to make known his power, has endured with much patience vessels of wrath prepared for destruction, in order to make known the riches of his glory for vessels of mercy which he has prepared beforehand for glory– even us whom he has called, not from the Jews only but also from the Gentiles?" (Roman 9:22-24)

The structure of Romans 4:1-12

Romans 4:1-12 is arranged into a chiasm (parallel elements centered around, and thereby drawing attention to, a main element):

A) Abraham our father (flesh)- 4:1
B) Faith vs. works- 4:2-6
C) Blessing over against sin- 4:7-8
B') Circumcision vs. uncircumcision- 4:9-12
A') Abraham our father (faith)- 4:12