Big Buts of the Bible

Sed Theologia (3.1)

KNOWLEDGE OF GOD, DUO

Read the book. Don't wait for the movie.

The grass withers and the flowers fall, BUT the word of our God stands forever.

We make the transition in our study from General Revelation to Special Revelation. You can look back to previous segments to review our coverage of God's general revelation--all that we see around us testifies of God. While that general revelation gives people enough of a testimony of God's existence to hold all accountable for their actions, it doesn't tell the rest of the story, providing people with the knowledge of their need of or God's provision for their salvation. What's needed is what theologians have called Special Revelation.

This Special Revelation of God--the Bible--has a strange way of introducing God. It's very first words presume a knowledge of God exists already, by starting: In the beginning, God...

In our legal system there is an objection that is voiced, “Assumes facts not in evidence.” When a lawyer states that objection he is arguing that the opposing counsel has misled the judge or jury by allowing them to believe something had been established earlier that was not, in fact, specifically testified to—in other words, there is no evidence in the record to support what you’ve just said. In reading the Bible’s first words, this presents one of the larger obstacles for some folks—there doesn’t appear to be any facts in evidence as to the origin of God.

The Bible, throughout, speaks of God as being eternal, having been from everlasting, and having acted before time began. The Psalms record that Moses prayed: Before the mountains were born or you brought forth the earth and the world, from everlasting to everlasting you are God. The Psalmist later attests—with a big but no less—that man’s days are numbered, but from everlasting to everlasting the Lord’s love is with those who fear him. Everlasting—implied in that word is that God always was, and that he is, and that he will always be.

Back to the courtroom—when the objection “Assumes facts not in evidence” is raised, the judge might instruct a lawyer to substantiate the basis for his statement. Genesis unfolds just like that. Offering no initial explanation for the existence of God, the writer proceeds immediately to creation’s beginnings—as if creation itself will testify that God, or some manner of intelligent being, was in place already. As the writer of the book of Romans concluded: Since the creation of the world God’s invisible qualities—his eternal power and divine nature—have been clearly seen, being understood from what has been made. All of the systems and order that can be apprehended by our senses—seen, heard, smelled, tasted and touched—testify clearly that this was no accident. These things came into being by design, with intent and purpose. What we're presented with is Special Revelation putting General Revelation in context. The Genesis account invites us to stay tuned as this story behind what we are aware of unfolds.

Special Revelation begins by showing us several things about God that should not be overlooked. He appears, for instance, to be both singular and plural in form. He created man in his image--specifically he said, "Let us make man in our image" (note the plurality). He intends for man to walk in fellowship with him (note their relationship in the garden) and to also have relationship with others (he made a companion for man and commanded them to multiply). In very short order we learn of God that he is holy and just, and... we're getting ahead of ourselves. For the moment, suffice to say Special Revelation is where we learn about God and the unfolding of his redemptive story.

About those facts not in evidence--some may call me on the fact that I concluded the Bible is God's Special Revelation without establishing it. Why the Bible and not something else, say the Koran or the Book of Mormon... or Moby Dick, for that matter? I suppose I would suggest the same thing of Scripture's authentication that I said of the mention of God in Genesis' beginning-- give this book a chance to unfold. It makes certain self-authenticating statements along the way. But more than that, it lines up with historical and archaeological facts that are in evidence, and it tells a compelling story that, in the end, comes to be received by faith.

So we'll wade in to discover God. For next time, revisit Psalm 19. Look for how it begins speaking about general revelation and then shifts to special. Take a look at another handful of verses in Psalm 119. You'll be ready to go.

 

Catechismal Buts .3

From the Heidelberg Catechism:

Q11. BUT isn't God also merciful?

A: God is certainly merciful, BUT he is also just. HIs justice demands that sin against his supreme majesty be punished with a supreme penalty--eternal punishment of body and soul.

This reminds me of one of my favorite all-time movie lines. It comes from the Rambo movies. One of Rambo's antagonists confronts Colonel Troutman, "You speak of this Rambo like he's some sort of a god." Troutman replied, "No. God would have mercy on you. Rambo won't."

As mentioned last time, we are turning a corner in the Catechism. We've been focusing on man's depravity and we've concluded that there is nothing man can, in and of himself, accomplish to right his situation before God. And here is the perfect place for a but--the soul cries out, 'Yes, but... didn't we hear of God that he is merciful?'

This is the beginning of the good news. God is indeed merciful. 

Another but. While he is merciful, we must realize he is also just. Somehow a payment for sin must be made. And Q&A11 makes it clear--the cost is supreme. What, or better who, could make such a payment? Can we pay the debt ourselves? Can the blood of an animal suffice? Can a mere human being pay the price? These are the questions we will consider next. The answers--no.  

I suppose I'm in a movie mood. 1999's Brokedown Palace told the story of two American teenagers who were framed on drug charges while visiting Thailand. Eventually they were led to believe that if they confessed to a crime they didn't commit, the legal system would pardon them. So they signed confessions. When they came before the judge he announced, "No pardons for confessed drug smugglers!" The girls would each serve 30 year sentences. They'd be middle-aged women before they were freed. In the movie's climactic final seen (and yes, I'm about to ruin it for you) one of the teens runs and throws herself on the floor in front of the judge, begging him for mercy. Realizing that he could extend mercy if he wanted to, and also that he was demanding justice, the girl offered to serve both sentences--60 years--if the judge would show mercy to her friend. Merciful yes. But also just. So with this mercy there must be a compliment--a payment in full.

What, or better who, will meet the just requirement of our God on my (your) behalf? This is the question as we turn to the next section of the Heidelberg Catechism.

Sed Theologia (2.3)

KNOWLEDGE OF SELF

A look in the mirror.

For although they knew God, they neither glorified him as God nor gave thanks to him, BUT their thinking became futile and their foolish hearts were darkened.

General revelation accomplishes more than making us aware of God. It also provides us with a certain knowledge of ourselves. It begins by planting the questions, 'Where did I come from?' and 'How did I get here?' As a human being, wonder and awe at all we see compels us to ponder, 'What is this all about?' or as Sam asks Froto in The Lord of the Rings, "What sort of a tale have we fallen into?" From the beginning, really, we're cognisant of our self and something other. This is the work of God's first book--general revelation--upon us.

Look again at the lyrics of the song Hallelujahs I posted as entry 2.2 in this series. Do you see how the artist/lyricist makes mention of those things external, the waves and whales, and also the things internal, the beating of his own heart? Do you see how he testifies that there is no language where this testimony of God cannot be heard? Beautiful picture, isn't it? And do you see how he depicts its effect on us--knowledge of self? It draws us to respond with hallelujahs. But...

We come to the verse that starts this post, from Romans chapter one. The context there paints a picture: It is not that God is impossible to find and know, but (great word, eh?) it is that human beings willfully reject him. The consequence of that rejection is that human hearts move further from, while growing colder toward God. They tend not to sing those hallelujahs, in fact, they tend not to acknowledge or thank him, but ignore him.

Proverbs 1:7 offers us this basic truth: The fear of the Lord is the beginning of knowledge. We cannot be wise and knowledgeable people, unless we see ourselves in relation to God. That proverb continues, ...BUT fools despise wisdom and knowledge. As Paul points out in Romans, we've no one to blame but ourselves. Look at the person next to you and say, 'What up, fool?'

The picture that general revelation offers us and humanity's response make it clear that our problem is not a lack of knowledge about God, but rather a refusal to act on that knowledge and live in response to it. As the Proverbs verse and Romans text explain--we've exchanged knowledge for folly.

Have you done the assigned readings thus far? Genesis 1 & 2, Psalm 19, and Romans 1? If you did the reading you've seen, that's not all that humanity has exchanged. We've exchanged a walk in the garden with our God for enmity toward him. We've exchanged intimacy with our God for all sorts of attempts at false intimacy; affection for lesser affections. We've exchanged how it was intended to be for what we wanted.

Knowledge of God and knowledge of self via what is revealed through general revelation (all that we see and experience), paints a picture of our need for God--and our accountability before him. 

Read Genesis 3 and spend some time meditating on a handful of verses within Psalm 119 for next time.

 

Sed Theologia (2.2)

No buts in the lyric, but it fits the series based on buts, so...

In the spirit of the Apostle Paul, in Acts 17, offering "as your own poets have said" in his sharing with the Athenians, I offer these beautifully poetic words from Chris Rice. Note particularly the words in the refrain, "There is no language where you can't be heard."

A purple sky to close the day 
I wade the surf where dolphins play 
The taste of salt, the dance of waves 
And my soul wells up with hallelujahs 

A lightning flash, my pounding heart 
A breaching whale, a shooting star 
Give testimony that You are 
And my soul wells up with hallelujahs 

Oh praise Him all His mighty works 
There is no language where you can't be heard 
Your song goes out to all the earth 
Hallelujah, hallelujah, hallelujah! 

O cratered moon and sparrows wings 
O thunder's boom and Saturn's rings 
Unveil our Father as you sing 
And my soul wells up with hallelujahs 

The pulse of life within my wrist 
A fallen snow, a rising mist 
There is no higher praise than this 
And my soul wells up with hallelujahs 

Oh praise Him all His mighty works 
There is no language where you can't be heard 
Your song goes out to all the earth 
Hallelujah, hallelujah, hallelujah! 
O hallelujah, hallelujah, hallelujah!

 

Catechismal Buts .2

From the Heidelberg Catechism:

Q8: BUT are we so corrupt that we are totally unable to do any good and inclined toward all evil?

A: Yes, unless we are born again, by the Spirit of God.

This appearance of but begins the question. It's a good idea to look back and see what preceded this conjunction. Question 6 explains that God created human beings good, so that they might know their God and walk with him. Question 7 explains that the fall of mankind changed all of that. "This fall has so poisoned our nature," it states, "that we are born sinners--corrupt from conception." To this the catechism replies, But...

Is man so totally corrupt that he cannot remedy this predicament? Can't he purpose to be good, to do good? Certainly you don't mean that man is fallen, and he can't get up!

That's exactly what it means.

This Q&A in the catechism prepares us to turn a corner. Over the next few we'll move from man's depravity (the extent of his fall) to God's mercy--and indeed, God's remedy. But (there's that word) key to all of this will be recognizing it is God's remedy. Man cannot do it on his own. He is so totally corrupt that he needs a Savior. So this is a big but setting our course. We're headed toward the good news. Let's keep following the buts.