Author: David McKay

In Acts 12:1ff we have the account of an outbreak of persecution instigated by ‘King Herod’ (v1, Herod Antipas).  Several believers are arrested and James, the brother of John, is executed (v2).  Herod ‘proceeded to seize Peter also’ (v3), no doubt planning his death too.  Events turned out very differently when ‘an angel of the Lord’ released Peter in a miraculous intervention of the Lord.  James was executed – Peter was released: the difference raises the kind of questions we often ask about God’s dealings with his people, especially the differences we see between them.  Consider Acts 12:1-10 God’s mysterious providence.

1. Our conviction

We must begin with a fundamental conviction that God is sovereign over all things in his creation.  Only in that context can we speak of ‘providence’.  The sovereignty of God is taught throughout Scripture: ‘God is King of all the earth’ (Psalm47:7-9).  His rule extends even to the birds (Matthew 10:29). The supreme example of the sovereign working of God is the death of Christ (Acts 4:28).  We need a robust – biblical – doctrine of providence.  However we explain God’s actions (if we can), we cannot compromise his sovereignty. 

2. Our ignorance

The providence of God quickly brings us to realise our profound ignorance of God’s ways.  Why did James die and Peter live?  It cannot be that one was more godly and deserved life – both were imperfect sinners.  We must conclude that God still had work for Peter to do.  Regarding the providential working of God in the lives of his people, most aspects are unknown and unknowable.  We may discern some aspects of God’s purpose in events, though at times our guesses are entirely inaccurate, but in general we remain ignorant.  He acts ‘as far as it shall serve for God’s glory and their own good’ (Shorter Catechism Q66).

3. Our submission

The attitude of believers must be willing submission, not making foolish comparisons between his people, otherwise we will fall into discontent, even anger and bitterness.  With Abraham we can say, ‘Will not the Judge of all the earth do right?’ (Genesis 18:25).  We know he will always do right, and so we rest content, since ‘godliness with contentment is great gain’ (1 Timothy 6:6).  We must beware of questioning the wisdom, power or love of the Lord, or referring only to pleasant outcomes as ‘God’s good providence’.  With the Holy Spirit’s help, we cultivate a spirit of happy submission.

4. Our confidence

We can be confident of one thing: the Lord’s eternal purpose will be fulfilled in every detail.  This is because of his sovereignty, as Nebuchadnezzar was brought to realise (Daniel 4:35).  God’s providence accomplishes all that he wills.  All glory is to be ascribed to God for his works of providence, which includes our salvation (Revelation 5:13).  We can thus be at peace when we do not understand the details of his working for us or others.

The journey of Israel to the Promised Land included times of grumbling and of outright rebellion against the Lord.  The Lord’s response was often dramatic as Israel endured the consequences of sin.  One example is Numbers 16, describing the rebellion of Korah, Dathan and Abiram.  The Lord opened the earth and they were consumed.  When the Israelites protested, plague broke out.  In Numbers 17 the Lord provides a long-term solution to the situation.  Consider Numbers 17:1-13 The Lord’s chosen priest.

1. The challenge

There has been judgment on those at the centre of the rebellion (16:31) and on those who objected (16:49).  Serious issues are at stake.  More is needed: ‘I will rid myself of this constant grumbling against you by the Israelites’ (17:5).  The Lord is going to deal in a lasting way with the root issues underlaying the rebellion.  At one level the opposition was against Moses and Aaron, claiming all God’s people are equal (16:10), refusing to accept his ordained order.  The focus is on the priesthood (16:10).  The deeper issue – ‘these men have treated the Lord with contempt’ (16:30).  Sinners must approach him in the way he commands – by sacrifice offered by his chosen priest.

2. The solution

The Lord decrees precisely what will happen -v1-5 -Staffs are provided from the leaders of every tribe (v2) along with Aaron’s staff (v3).  All are placed ‘in the Tent of Meeting in front of the Testimony (the Ark)’, probably in the Holy Place.  It is the Lord’s presence that is crucial – the result of the test will show who may approach his holy presence on behalf of Israel.  God will bring life out of dead wood (v5) and he works a miracle – ‘Aaron’s staff   had not only sprouted, but had budded, blossomed and produced almonds’ (v8).  The Lord makes clear only Aaron may function as priest to represent Israel in offering atoning sacrifice, a unique role in the Lord’s provision of salvation and forgiveness.  The staff is kept as ‘a sign’ (v10) – a warning, but above all a testimony to God’s grace in forgiveness.  Tragically many of the Israelites react in terror (v12), with no sense of the grace of God.

3. The fulfilment

At best the OT sacrificial system was a God-ordained temporary provision – ‘it is impossible for the blood of bulls and goats to take away sins’ (Hebrews 10:4).  It was never suggested that it could – the blood of an animal could remove ceremonial uncleanness but could not cleanse the human heart.  But just as the Lord set apart Aaron, so he set apart the final, perfect High Priest (Hebrews 4:14).  Christ is the chosen priest (Hebrews 5:5) prophesied in e.g. Psalm 110:4.  Our Priest is the sacrifice – ‘the Lamb of God who takes away the sin of the world’ (John 1:29).  The Father designated Aaron by bringing life from dead wood – he designated Christ by bringing life (the resurrection) from death (the cross).  In Christ we have the essential priest who provides the salvation that sinners need, the salvation that no animal sacrifice could secure.

The Israelites had various laws and ceremonies relating to hygiene, illness, cleanness and uncleanness, etc, that made them different from other peoples.  Why were these regulations given to Israel?  If they were given by God, they must have had a significant purpose.  Sometimes we can discern a reason, sometimes not.  Ultimately the laws of Israel served a spiritual purpose, relating to the Israelites and with an eye to the person and work of the Messiah.  Consider Leviticus 17:10-12 The blood makes atonement.

1. The prohibition

The regulations of Leviticus 17 relate to sacrifices and the use of blood.  Thus v1-9 deal with the place for offering sacrifices and v10-12 deal with the use of blood.  Blood must not be consumed but drained from meat before cooking.  One especially significant case is that of the sacrifice of clean animals (v3).  In v11 God gives two reasons why sacrificial blood is not to be consumed:

            (i).  ‘the life of a creature is in the blood’: in the shedding of blood life was poured out.  It is the prerogative of God to decree how that is to be done.

            (ii).  ‘I have given it to you to make atonement’: the blood of the sacrifice has profound spiritual use and significance and so must be treated as he wills.

2. The pattern

The regulations the Lord gives establish a pattern that lies at the heart of biblical faith and life.  What was happening when the blood of one of these animals was shed?  The shedding of blood provides salvation.  Note:

            (i).  Propitiation: ‘it is the blood that makes atonement for one’s life’ (v11).  The idea in the verb is ‘to cover’ – the sacrifice satisfies the righteous wrath of God – it is a ‘propitiation’.  God provides the means for sin to be covered from his sight by sacrifice.

            (ii).  Substitution: the blood is ‘to make atonement for your souls’ (ESV).  The victim sheds blood that the guilty sinner ought to shed – the animal is a substitute for him.

3. The perfection

Hebrews 10:14 states ‘it is impossible for the blood of bulls and goats to take a way sins’.  They were the God-ordained temporary provision, foreshadowing the Messiah:

            (i).  Propitiation: Christ provided the propitiation (Romans 3:25) covering our sin and turning away the wrath of God – God thus deals with his own holy wrath.

            (ii).  Substitution: this is central to Christ’s work (1 Peter 3:18).  All he did was for the benefit of his people, providing the blood that makes atonement for our sins.

One of the greatest privileges granted by God to Christians is access into his presence in prayer.  We probably think mainly of coming to God the Father in prayer and we do indeed come as his children by grace.  We should, however, think of prayer in Trinitarian terms, bearing in mind the involvement of all three Persons of the Trinity in God’s work of salvation.  This is put into practice by Paul.  Consider now Ephesians 3:14-21 A Trinitarian prayer.

1. Adoption by the Father

‘For this reason’ (v14) refers back to Paul’s statements in cpt.2 about believers being ‘built together to become a dwelling in which God lives by his Spirit’ (2:22).  Thinking about God’s work of salvation should lead to prayer.  Each Person of the Trinity is included, beginning with the Father.  ‘I kneel before the Father’.  Paul’s focus is on his relationship to us: ‘from whom the whole family in heaven and on earth derives its name’ (v15).  The family of believers derives its existence from him.  By nature we are ‘children of wrath’ (2:3) but by grace we are regenerated and adopted into God’s family.  It is a warm, loving relationship   (Psalm 103:14) and Romans 8:15).

2. Empowering by the Spirit

Part of the Father’s loving provision ‘out of his glorious riches’ (v16) is the ministry of the Holy Spirit.  Paul prays specifically that ‘he may strengthen you with power through his Spirit in your inner being’.  He is ‘another Counsellor’ (John 14:16) – one ‘called alongside’ to help, support, guide.  The evidence of his presence at Pentecost was the sound of wind and the tongues of fire (Acts 2:2).  He cultivates inward strength as ‘the fruit of the Spirit’ (Galatians 5:22), which will be seen outwardly in works of service for God’s glory.

3. Enlightening by the Son

The Spirit works ‘so that Christ may dwell in your hearts through faith’ (v17).  Christ indwells his people by the Spirit (John 14:23).  Paul’s prayer for the results of that indwelling:

            (i).  ‘rooted and established in love’: the foundation of the Christian life is love for God, responding to his love and overflowing to others (1 John 4:19)

            (ii).  ‘power…to grasp how wide and long and high and deep is the love of Christ’: he enlightens our minds to grasp a little of the vastness of God’s saving purpose, along with knowing ‘this love that surpasses knowledge’, since we can know only in part.  It is not done alone – ‘together with all the saints’.

            (iii).  ‘filled to the measure of all the fulness of God’: knowledge transforms life so that we are changed into the likeness of Christ by the Holy Spirit (2 Corinthians 3:18).

4. Concluding doxology

The fitting response to all this is worship.  ‘to him be glory…’ (v21).  God is worthy to receive more praise than we can ever give him.  He is ‘able to do immeasurably more than all we ask or imagine’ (v20) – his infinite power motivates our prayers for needed resources.

There are many ideas about what the church is for and what it should be doing.  For some it is a means of improving society.  For others it is a support for those in need, whether material, mental or spiritual.  In the minds of some it is a place of friendship and contact with like-minded people.  In the end it is God who determines what the purpose of the church must be.  Paul now examines one of the key aspects of the calling of the church.  Consider now Ephesians 3:10-13 The witness of the church.

1. The spectators of the church’s witness

An aspect of God’s creation to which we give too little attention is the existence of the spiritual powers he has created.  Here Paul refers to ‘the rulers and authorities in the heavenly realms’ (v10).  These are probably the good angels, rather than the fallen ones (see 6:12).  The good angels have a part in the spiritual life of the church – Hebrews 1:4 ‘ministering spirits’.  Paul tells us here that they are observing the effects of the gospel in the church.  In part the church’s witness is directed towards them.  Since they have never fallen, they do not personally experience God’s grace in salvation and so they learn from us.  Concerning salvation, they ‘long to look into these things’ (1 Peter 1:12).

2. The content of the church’s witness

To what is the church called to testify?  The answer is in v10 ‘the manifold wisdom of God’ – explained further in v11 ‘according to his eternal purpose which he accomplished in Christ’.  This description embraces the whole sweep of redemption, originating in the eternal counsels of the Trinity and stretching to the return of Christ.  The church results from this ‘eternal purpose’ – all is brought to fulfilment in and through Christ.  The church owes its origin and continued existence to him.  All flows from ‘the manifold wisdom of God’ – many aspects of God’s wisdom are shown in salvation.  This is a fitting subject for meditation.

3. The means of the church’s witness

In view is the witness of the church by being what it is meant to be.  The church lives as the covenant people of God, bound to him in loving loyalty, seeking to honour Christ, growing in likeness to him.  Those filled with the Holy Spirit are to live holy lives (1 Thessalonians 4:3).  We are to manifest unity across human divisions (2:16) and in the use of our diversity of gifts (1 Peter 4:10).  Verbal testimony is useless if the life of the church contradicts it.  We witness first by what we are, for example by mutual love (John 13:35).

4. The power for the church’s witness

The secret of powerful witness: ‘boldness and confident access through faith’ (v12).  This is linked to our witness – we enjoy access to the presence of God in prayer.  That is the secret of power.  Christ has opened the way for us (Hebrews 4:16) and he ‘ever lives to make intercession for us’ (Hebrews 7:25).  It is by the Spirit we have access (2:18).  A praying church is a powerful church.  Prayer is vital to the witness of the church in every way.