"Who Will Go For Us?"

April 15, 2011

Isaiah 6 presents the Lord’s commissioning of Isaiah. He saw a vision of the Lord on His throne (6:1-4). His response to the vision (6:5) led to a seraphim’s acting to consecrate him for his commission by dealing with his iniquity and sin (6:6-7).

Isaiah then heard the Lord say, “Whom shall I send, and who will go for us?” (6:8a). He responded by volunteering himself to be sent by the Lord (6:8b). The remaining verses in the chapter relate the details of his commissioning (6:9-13).

Preachers have used Isaiah 6:1-8 to challenge believers to be involved in evangelism and missions. Based on what I can recall from my experience, they have not treated his actual commission (6:9-13) much at all in those messages. Treating the passage in that manner may have resulted in obscuring important understanding for many believers because of what the rest of the passage teaches Isaiah’s commission actually was.

The Lord accepted Isaiah’s volunteering himself and directed him to go communicate His message to His people (6:9a). He was to tell them, “Hear ye indeed, but understand not; and see ye indeed, but perceive not” (6:9b). His mission also included that he was to “make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed” (6:10).

These statements show that Isaiah’s mission was hardly an evangelistic one in the traditional sense. Rather, Isaiah was being sent as an agent of God who would not bring about their turning to the Lord—he would actually serve to harden them so that they would not see, hear, understand, convert, and be healed.

The ensuing dialogue between Isaiah and the Lord confirms this interpretation (6:11-13). Isaiah asked, “Lord, how long?” (6:11a). The Lord responded, “Until cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, and the Lord have removed men far away, and there be a great forsaking in the midst of the land (6:11b-12). Isaiah was thus informed that the hardening would continue until there would come about a great destruction among His people. God, however, did provide him with some hope by telling him that there would be a tenth who would be a remnant, who would yet suffer judgment themselves, but from whom also there would yet be “the holy seed” (6:13).

This analysis suggests that preachers should not use Isaiah 6 to challenge believers about evangelism and missions without at least some explanation of what Isaiah’s actual commission was. By at least briefly explaining the original sense of the passage, the preacher who chooses to use Isaiah 6 to challenge contemporary believers will be less likely to promote his audience’s having a superficial understanding of or even a total lack of awareness of the original significance of the passage as a whole.

Copyright © 2011-2024 by Rajesh Gandhi. All rights reserved.

In addition to the texts typically presented in the discussion concerning the proofs of the personality of the Holy Spirit, three other texts that have not at times been considered also deserve attention as well: Acts 10:20; 13:2; 1 John 4:4.

Acts 10:20
Luke records the Spirit’s speaking directly to Peter following his vision (10:19-20). The Spirit informed him that three men were seeking him and that Peter should go meet them and accompany them, doubting nothing because He had sent them. The Greek text shows that the Spirit used an emphatic first-person personal pronoun (ἐγὼ) to speak of His sending them, which points directly to His personality:

BGT Act 10:20 ἀλλὰ ἀναστὰς κατάβηθι καὶ πορεύου σὺν αὐτοῖς μηδὲν διακρινόμενος ὅτι ἐγὼ ἀπέσταλκα αὐτούς.

NAU Act 10:20 “But get up, go downstairs and accompany them without misgivings, for I have sent them Myself.”

SCR Act 10:20 ἀλλὰ ἀναστὰς κατάβηθι, καὶ πορεύου σὺν αὐτοῖς, μηδὲν διακρινόμενος• διότι ἐγὼ ἀπέσταλκα αὐτούς.

KJV Act 10:20 Arise therefore, and get thee down, and go with them, doubting nothing: for I have sent them.

Acts 13:2
Luke’s record of the church at Antioch includes a report of their ministering and fasting to the Lord. While they were doing so, the Spirit spoke to them to set apart to Him Barnabas and Saul for the work to which He had called them. The Greek text shows that the Spirit again used a first-person personal pronoun (μοι) to refer to Himself, which points directly to His personality.

BGT Act 13:2 Λειτουργούντων δὲ αὐτῶν τῷ κυρίῳ καὶ νηστευόντων εἶπεν τὸ πνεῦμα τὸ ἅγιον• ἀφορίσατε δή μοι τὸν Βαρναβᾶν καὶ Σαῦλον εἰς τὸ ἔργον ὃ προσκέκλημαι αὐτούς.

NAU Act 13:2 While they were ministering to the Lord and fasting, the Holy Spirit said, “Set apart for Me Barnabas and Saul for the work to which I have called them.”

SCR Act 13:2 λειτουργούντων δὲ αὐτῶν τῷ Κυρίῳ καὶ νηστευόντων, εἶπε τὸ Πνεῦμα τὸ Ἅγιον, Ἀφορίσατε δή μοι τόν τε Βαρνάβαν καὶ τὸν Σαῦλον εἰς τὸ ἔργον ὃ προσκέκλημαι αὐτούς.

KJV Act 13:2 As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them.

1 John 4:4
Contextually, the discussion here is about testing the spirits that are indwelling people and leading to their confession either that Jesus Christ has come in the flesh or that He has not come in the flesh. Those who confess the former have the Holy Spirit in them, while those who confess the latter have the spirit of the antichrist in them. Thus, verse 4 should be understood as referring to the Holy Spirit (cf. 4:6):

BGT 1Jo 4:4 ὑμεῖς ἐκ τοῦ θεοῦ ἐστε, τεκνία, καὶ νενικήκατε αὐτούς, ὅτι μείζων ἐστὶν ὁ ἐν ὑμῖν ἢ ὁ ἐν τῷ κόσμῳ.

NAU 1Jo 4:4 You are from God, little children, and have overcome them; because greater is He who is in you than he who is in the world.

SCR 1Jo 4:4 ὑμεῖς ἐκ τοῦ Θεοῦ ἐστε, τεκνία, καὶ νενικήκατε αὐτούς• ὅτι μείζων ἐστὶν ὁ ἐν ὑμῖν ἢ ὁ ἐν τῷ κόσμῳ.

KJV 1Jo 4:4 Ye are of God, little children, and have overcome them: because greater is he that is in you, than he that is in the world.

John’s use of the masculine article in ὁ ἐν ὑμῖν to refer to the Holy Spirit when he could have phrased it as τὸ ἐν ὑμῖν shows that he viewed the Holy Spirit as a Person. Explaining the masculine article as a reference to Christ or God as the One whom John has in view in verse 4 does not fit the context and doing so is not demanded by any other consideration.

Thus, Acts 10:20, 13:2, and 1 John 4:4 all teach the personality of the Holy Spirit!

Copyright © 2011-2024 by Rajesh Gandhi. All rights reserved.

First Samuel 25 records the wonderful story of how David was greatly blessed by the actions of Abigail, “a woman of good understanding, and of a beautiful countenance” (25:3). When her evil husband abused servants sent by David to him, David purposed to kill him and all the men in his household (25:4-13; 21-22). Abigail intervened in behalf of her husband at this crucial time, and because of her intervention, David spared her husband and all his men (25:18-20; 23-35).

A closer look at Abigail’s intervention reveals striking parallels between her actions on behalf of her husband and his men and Christ’s actions on behalf of us as sinners. Abigail learned of the death sentence that had been passed by David upon her husband and his men (25:14-17). She went to David, the one who was preparing to judge them (25:13; 22-23) for their wickedness (25:21), and beseeched him to let their iniquity be upon her (25:24). Addressing David 14 times with the words, “my lord” (25:24; 25 [2x]; 26 [2x]; 27 [2x]; 28 [2x]; 29; 30; 31 [3x]), she pled her case before the one who had judicial authority over her and her household (25:34). She thus abundantly manifested that she regarded David as her lord, the judge.

Although she herself does not seem to have done anything wrong, she pled with her judge to forgive her trespass (25:28). She also provided “the blessing” to her judge that her husband had wickedly withheld from him (25:27; 35). With her actions and words, she propitiated David’s wrath. Because of her intervention, David accepted her person and did not judge her husband and his men (25:35).

Interestingly, although Abigail to some extent “paid” the penalty for her husband’s sins, at least in the sense of providing what he had sinfully withheld from David, God still subsequently judged her husband (25:38). David’s response to His doing so was to recognize that God had judged him for the reproach that he had brought upon David (25:39).

While the parallels between Abigail’s and Christ’s actions are, of course, far from exact, it seems that there are some significant similarities between their works in their respective contexts. If this interpretation is valid, 1 Samuel 25 would then be another way that the Scripture provides teaching about Christ (cf. Lk. 24:27), albeit in an indirect way.

I would love to hear what you think about my interpretation of this aspect of 1 Samuel 25.

Copyright © 2011-2024 by Rajesh Gandhi. All rights reserved.

After God created man, He blessed Him (Gen. 1:28). When man sinned against God (3:6), He judged him by denying him access to the tree of life and banishing him from the Garden of Eden (3:22-24).

After the initial statements about how God blessed man, the word blessed occurs 300 times in 285 verses in Scripture. An analysis of these abundant occurrences of this important word reveals some key facts, including the following:

  • God continued to bless man in spite of his sinfulness
  • The word occurs in 41 books of Scripture
  • Five books have 10 or more occurrences of the word (Gen. [43]; Deut. [14]; Ps. [47]; Matt. [18]; Lk. [26])
  • Psalms is the only book that begins with the word

Psalms, the book with the most occurrences of the word blessed, reveals how people are blessed:

Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful. But his delight is in the law of the LORD; and in his law doth he meditate day and night. And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper (1:1-3).

Kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little. Blessed are all they that put their trust in him (2:12).

In the latter text, David (cf. Acts 4:25-26; 13:33) specifies that blessedness comes to all who put their trust in the Son (2:12), the LORD’s anointed King (cf. 2:6-9), who in context is described as the Judge (2:9, 12).

The final occurrence of the word blessed reveals the same wondrous truth of blessedness coming from the Judge:

And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. I am Alpha and Omega, the beginning and the end, the first and the last. Blessed are they that do his commandments, that they may have right [ἐξουσία] to the tree of life, and may enter in through the gates into the city (Rev. 22:12-14).

This passage specifies that the ultimate blessedness that God intends for mankind includes their being authorized to have access to the tree of life—the very access that had been forfeited in the Garden! Praise God for so great a salvation!

Copyright © 2011-2024 by Rajesh Gandhi. All rights reserved.

Standing Desk

April 12, 2011
After reading a post from a friend on Facebook that linked to an article that emphasized the serious health risks of sitting at a desk all day, I decided to come up with my own standing desk.

My Standing Desk

I’m thankful for how well this is working for me to be able to stand and work on my computer for hours at a time.

Copyright © 2011-2024 by Rajesh Gandhi. All rights reserved.

In light of the soon return of His Son, God wants you to live worthily as an exemplary disciple of Jesus Christ while you wait for that glorious day:

  • By becoming a follower of Paul and of Christ (1 Thess. 1:6)
  • By being thoroughly evangelistic  (1:7-8)
  • By slaving for God the Father and waiting for His Son (1:9-10)
  • By having your glory and joy in the disciples that God enables you to make for His glory (2:19-20)
  • By praying intensely and persistently for opportunities to make disciples for His glory (3:10-13)
  • By having the comfort of the hope of the return of His Son as you go on making disciples for His glory who have the comfort of the hope of the return of His Son (4:14-18)
  • By being alert and sober in your waiting – 17 commands (5:11-22)
  • By being sanctified totally for His glory (5:23)

Every chapter ends with a reference to the Second Coming (1:10; 2:19; 3:13; 4:15-17; 5:23)! Let us therefore walk worthy of God, who has called us unto His kingdom and glory (2:12).

Copyright © 2011-2024 by Rajesh Gandhi. All rights reserved.

"The Temple of the Body"

April 10, 2011

Jowett’s remarks on Romans 12:1-9:

The Lord wants my body. He needs its members as ministers of righteousness. He would work in the world through my brain, and eyes, and ears, and lips, and hands, and feet.

And the Lord wants my body as “a living sacrifice.” He asks for it when it is thoroughly alive! We so often deny the Lord our bodies until they are infirm and sickly, and sometimes we do not offer them to Him until they are quite “worn out.” It is infinitely better to offer them even then than never to offer them at all. But it is best of all to offer our bodies to our Lord when they are strong, and vigorous, and serviceable, and when they can be used in the strenuous places of the field.

And so let me appoint a daily consecration service, and let me every morning present my body “a living sacrifice” unto God. Let me regard it as a most holy possession, and let me keep it clean. Let me recoil from all abuse of it – from all gluttony, and intemperance, and “riotous living.” Let me look upon my body as a church, and let the service of consecration continue all day long. “Know ye not that your bodies are the temples of the Holy Spirit?”

John Henry Jowett, My Daily Meditation, November 5

Copyright © 2011-2024 by Rajesh Gandhi. All rights reserved.

The “layman” need never think of his humbler task as being inferior to that of his minister. Let every man abide in the calling wherein he is called and his work will be as sacred as the work of the ministry. It is not what a man does that determines whether his work is sacred or secular, it is why he does it. The motive is everything. Let a man sanctify the Lord God in his heart and he can thereafter do no common act. All he does is good and acceptable to God through Jesus Christ. For such a man, living itself will be sacramental and the whole world a sanctuary. His entire life will be a priestly ministration. As he performs his never-so-simple task, he will hear the voice of the seraphim saying, “Holy, Holy, Holy, is the Lord of hosts: the whole earth is full of his glory.”

A. W. Tozer, The Pursuit of God, 127

Copyright © 2011-2024 by Rajesh Gandhi. All rights reserved.

When God saves people, He miraculously makes them a new creation (2 Cor. 5:17). His work of remaking people, however, is not complete at the initial point of salvation; He renews us on a continuing basis (Rom. 12:1-2; 2 Cor. 3:18).

Because He has ordained that there be such continual renewing, we must be mindful of potential lingering wrong thinking that biases our doctrine and practice. Biased doctrine and practice is sourced in wisdom that is not from God, but is “earthly, sensual, devilish” (James 3:15; cf. 1 John 2:16). Correcting such bias requires wholehearted acceptance of all that God in His wisdom has given us in His word.

Because the primeval account in Scripture of human failure to think properly (Gen. 3:1-13) highlights our first parents’ rejection of divine revelation about the doctrine of judgment (2:17; 3:3), we should not be surprised to find lingering manifestations of such bias in our doctrine and practice. In order to overcome any lingering inherited Edenic bias in our doctrine and practice, we must scrutinize our perspectives concerning the doctrine of judgment.

Beginning with the account of the Fall of man, Scripture provides us with key passages that suggest areas about which we need to examine our thinking concerning many potential manifestations of lingering Edenic bias against the full biblical teaching about the doctrine of judgment:

1. Is God’s punitive judgment to be viewed as a “negative” teaching of Scripture?

  • See Deuteronomy 28:63, Psalm 119:119, and Revelation 18:20.
  • Should we then have a “negative” perspective about God’s condemnation of unrepentant sinners?

2. Is judgment mainly condemnation that lost people will experience in the future?

  • See Genesis 16:5, Psalm 75:6, Ezekiel 22:2, John 12:31, Romans 14:9-10 and 16:20, 
    1 Corinthians 11:32, and James 4:12.
  • Scripture teaches that God/the Lord is the Judge who judges between believers. He is the Judge who presently abases people and exalts others, especially in the realm of civil authority. He sends people to judge others by declaring their sinfulness to them. At the Cross, the world was judged, and the prince of this world was cast out.
  • Jesus died and rose again that He might be the Lord, the Judge of the living and the dead, who will judge all believers one day. God will shortly bruise Satan under the feet of believers. The Lord judges believers when He chastens them, and He does so that they will not be condemned.
  • Is the doctrine of judgment, therefore, concerned mainly just with the future condemnation of lost people?

3. Why did Jesus come into the world?

  • See Genesis 3:15, John 9:39, Hebrews 2:14-15, and 1 John 3:8.
  • Both testaments speak of the woman’s Seed who would come to render judgment, especially on the evil one. Is it right, therefore, to focus mainly only on His coming as the One who would save people?

4. Who saves people?

  • See Isaiah 33:22 and James 4:12.
  • Both testaments explicitly teach that God/Jesus as the Judge is the One who saves people. Is it right, therefore, to say dichotomously that God/Jesus as the Judge is “the bad news,” while Jesus as the Savior is “the good news”?

5. What are we to preach to the world?

  • See Psalm 96:10 and Acts 10:42-43.
  • Both testaments explicitly teach that God has commanded us to proclaim who the Judge is. Is it right, therefore, to say that what we really have to preach is that God/Jesus is the Savior, but we do not necessarily have to preach that Jesus is the Judge?

These five points are representative of many major aspects of the biblical teaching concerning the doctrine of judgment about which we must allow all the Scripture to renew our minds if we desire to overcome any potential lingering manifestation of our inherited Edenic bias in our doctrine and practice.

(See this post with the full text of all the verses here.)

Copyright © 2011-2024 by Rajesh Gandhi. All rights reserved.

Nearing the end of his life, Paul wrote his last epistle, Second Timothy. In his final words to his beloved son in the faith, Paul commanded Timothy concerning who and what he was to remember: “Remember Jesus Christ, risen from the dead, descendant of David, according to my gospel” (2 Tim. 2:8). This verse reveals to us many key truths about how we are to be Pauline in our understanding of and ministry of the gospel.

Paul commanded Timothy to be engaged in the mental activity of remembering on an ongoing basis. His commanding Timothy to be engaging in this activity suggests that Timothy needed forceful challenge to be actively mindful of the truth that he had been given. Paul’s command also suggests that Timothy had a propensity to forget the truth that had been given to him, especially in his context of suffering for the faith.

The truth that Paul specified Timothy to be remembering concerned a Person. He said that Timothy was to be remembering Jesus, the Christ. . . .

(Read the full article.)

Copyright © 2011-2024 by Rajesh Gandhi. All rights reserved.