God’s Pattern & God’s Mercy

Numbers 28; Psalm 72; Isaiah 19–20; 2 Peter 1

Symbolism is interesting even though it can be highly subjective. The words are often abstract and can mean different things to different people. Even so, the story of God delivering His people from bondage in Egypt, an actual event, also illustrates God delivering His people from a life of bondage to sin.

Sometime I can see some OT prophecies with an actual fulfilment as well as a future spiritual fulfilment. Images and activities that happened long before Christ came point to His coming to fulfill God’s promise for a Messiah, a Savior from the bondage of sin. While I’ve not studied prophecy very much, sometimes I’m startled by it. Today’s reading in Isaiah surprised me, not the references to Egypt, but the predictions concerning Assyria.

This passage indicates that those released from the bondage of sin will be feared by those who remain in that place, yet even there the Lord God will establish people who are delivered and saved. I read this with the symbolism in mind. It said that the Egyptians would be fearful of God’s people yet eventually “swear allegiance to the Lord of hosts.” This happened many centuries later and even though Christian has declined there, it did happen.

The more startling reference added that “In that day there will be a highway from Egypt to Assyria, and Assyria will come into Egypt, and Egypt into Assyria, and the Egyptians will worship with the Assyrians. In that day Israel will be the third with Egypt and Assyria, a blessing in the midst of the earth, whom the Lord of hosts has blessed, saying, “Blessed be Egypt my people, and Assyria the work of my hands, and Israel my inheritance.” (Isaiah 19:16–25)

Reference to Assyria is surprising so I did a little digging and found out that Assyria was eventually defeated and historically responded to the Christian gospel. In fact, my search says that Assyrian people still live in northern Iraq, Iran, Syria, Palestine (specially Jerusalem) Jordan, Australia, and the US. They speak Aramaic language and “most of them are Christians.” How interesting!

Another passage startled me too, this one with practical implications. I tend to separate justice and mercy thinking that justice is God giving to us what we deserve (His wrath on sin) and mercy is the opposite — withholding from sinners the punishment that is deserved. I’ve often wondered why God is merciful to some and not to others. Could this passage be a clue to that question?

Give the king your justice, O God, and your righteousness to the royal son! May he judge your people with righteousness, and your poor with justice! Let the mountains bear prosperity for the people, and the hills, in righteousness! May he defend the cause of the poor of the people, give deliverance to the children of the needy, and crush the oppressor! (Psalm 72:1–4)

God does not separate judgment and mercy like I tend to do. Instead these words describe making judgments righteously as God does. He is holy and hates sin yet merciful and loves sinners. In the example given by the psalmist, He makes a distinction between those who oppress and needy people. Both are sinners and yet justice is offered to the poor. In the heart of God they are not to be judged concerning their sin.

On the other hand, their oppressors, who are also sinful but they do not experience mercy. Could it be that these people were also needy but instead of crying out to God or simply suffering in their need, they struck out in heartless ways to meet that need? Could it be that they were trying to gain by hurting others? And this is the reason for God’s anger against them? Does He reach out to those who ‘need’ Him and turn away from those determined to ‘do it myself’?

In the NT, Jesus said I am to “judge by right judgment” a judgment is based on the heart rather than appearances . . . “Do not judge by appearances, but judge with right judgment.” (John 7:24) But since I cannot know another person’s heart, I need to rely on wisdom from the Holy Spirit to make such decisions. In the case of oppressors of the poor, it seems obvious, but maybe not in other situations.

APPLY: I realize from what the psalmist says that I must be wary of making judgment calls based on “all are sinners” because it could interfere with being compassionate toward the downtrodden. Instead, I must let the idea of right judgment affect my thoughts and actions. It is not as simple as wrath vs. mercy but must include a deeper understanding of what is going on in human hearts, an understanding that comes through listening to the Spirit of God. Also, it has been said that if I’m not sure whether to rebuke or show mercy, it is better to err on the side of mercy.

The Spiritual gift of Prophecy

Isaiah 20:1–22:25, Luke 7:36–8:15, Job 5:8–16

In the spiritual gifts listed in Romans 12, the one most difficult to live with seems to be the first. It is called a gift of prophecy, a word that means ‘to discern and declare the will of God.’ Those who study spiritual gifts have found that the people who have this gift are black and white in their judgments, hold terribly high standards, usually feel as if no one measures up including themselves, and can be blunt and unwavering.

Another characteristic of the prophetic gift is being quick to see sin and desire repentance. This can mean less optimism, more pessimism, and would rather be sorry for sin than go to a party.

When I do the ‘gift tests’ my scores are high for perceiver (and teacher, which is an ‘information gatherer’ who loves research). I find the surveys are right. The prophetic gift is hard to live with, but even teachers can be resented for popping up with things like, “The reason that happened . . . .” for we are analytical and always wanting to share what we know.

God can use the gifts He gives and each of them has value for kingdom building, as long as the Spirit is in control and not the flesh. Isaiah and the other prophets are examples for what the gift of discernment or prophecy looks like. Today’s reading shows how it worked in Isaiah:

In that day the Lord God of hosts called for weeping and mourning, for baldness and wearing sackcloth; but behold, joy and gladness, killing oxen and slaughtering sheep, eating flesh and drinking wine. “Let us eat and drink, for tomorrow we die.” The Lord of hosts has revealed himself in my ears: “Surely this iniquity will not be atoned for you until you die,” says the Lord God of hosts. (Isaiah 22:12–14)

Isaiah expressed God’s frustration with people who partied rather than repented. For them, a party was a way to escape conviction of sin. Some of us do become overly focused on guilt and the fact that we do not measure up to God’s high standards. For that, we need continual reminders that Jesus died for our sin and that we are not saved by our performance, but by His grace. A party is not at all helpful.

Eliphaz, one of Job’s comforters, may have had some gifts but he does something that shows he really has no idea what God is doing. He is too quick to accuse and condemn Job for sin when in reality, Job’s faith is being tested. Eliphas is totally out of the loop and I suspect the reason is spiritual pride. He says this: “As for me, I would seek God, and to God would I commit my cause, who does great things and unsearchable, marvelous things without number . . . .” (Job 5:8–9)

He is right that God does great things, and is quick to praise Him, yet is terribly judgmental toward Job. His words, “As for me . . . .” come across as “I am better than you, Job.” He offers praise but he does not give God any credit for grace that enables him to seek God. Whatever gift Eliphaz may have had, it became twisted when pride crept in. Ask me how I know!

God’s people have one or two dominant gifts from the seven listed in Romans, but Jesus Christ had all of them in full perfection. He knew and proclaimed the will of God perfectly, never sliding into despair, or spiritual pride. The Pharisees thought the prophetic gift should be totally judgmental, not realizing that all gifts are balanced by God’s character. A prophet also must display mercy and grace. Isaiah showed that, and Luke tells of how Jesus showed grace to the Pharisees . . .

One of them invited Jesus to dinner. A sinful woman heard of it and went to the man’s house with an alabaster flask of ointment. She wept as she wet the feet of Jesus, wiped them with her hair, kissed his feet, and anointed them with the ointment.

The Pharisee saw this and said to himself, “If this man were a prophet, he would have known who and what sort of woman this is who is touching him, for she is a sinner.” He thought that his perception made him a prophet who could judge this woman.

Jesus knew not only the mind of God but also perceived what the man was thinking. He said to him, “Simon, I have something to say to you . . . . A certain moneylender had two debtors. One owed five hundred denarii, and the other fifty. When they could not pay, he cancelled the debt of both. Now which of them will love him more?”

To his credit, the Pharisee got the answer right. He said it would be the one for whom the moneylender cancelled the larger debt.

Jesus then said, “Do you see this woman? I entered your house; you gave me no water for my feet, but she has wet my feet with her tears and wiped them with her hair. You gave me no kiss, but from the time I came in she has not ceased to kiss my feet. You did not anoint my head with oil, but she has anointed my feet with ointment. Therefore I tell you, her sins, which are many, are forgiven—for she loved much. But he who is forgiven little, loves little.”

And he said to her, “Your sins are forgiven.” Then those who were at table with him began to say among themselves, “Who is this, who even forgives sins?” And he said to the woman, “Your faith has saved you; go in peace.” (Luke 7:36–50)

The true prophetic gift condemns sin, but to be like Jesus, it also forgives sinners.

Don’t judge? What is the alternative?

When telemarketers call, I’m determined to be polite. However, some of them have trouble taking ‘no’ for an answer and begin pressure techniques. If I am critical about these people being pushy, I hear, “Now don’t judge.”

“Don’t judge” is a quote from Jesus Christ and His Sermon on the Mount. He said, “Judge not, that you be not judged. For with the judgment you pronounce you will be judged, and with the measure you use it will be measured to you. Why do you see the speck that is in your brother’s eye, but do not notice the log that is in your own eye? Or how can you say to your brother, ‘Let me take the speck out of your eye,’ when there is the log in your own eye? You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother’s eye.” (Matthew 7:1–5)

If someone says, “Don’t judge” in my earshot, I usually say nothing, but every time I read this passage, I wish people who say it would read what Jesus said again, and pay close attention.

Judge not – why? So I will not be judged. What’s wrong with being judged? Well, according to Jesus, the judgment I pronounce will be the same kind of judgment I will receive, and in the same measure. That is, if I am being picky, then I will get ‘picky’ back. If I am being harsh, then I will get harsh back. If I am being truthful, I will get truthful back.

For most of my life, I’ve not handled ‘judgment’ very well. If someone criticizes me, I’m usually defensive or hand them some form of denial. Yet there is something worse . . . being flattered, being treated as if I am never wrong, being given a run-around when I ask for feedback. Some people need, even want, judgment, at least the honest and constructive kind, not the kind that is hurtful and mean.

Jesus also asks the question: Why do you see the speck that is in your brother’s eye, but do not notice the log that is in your own eye? This is a clue about the kind of judgment He is telling me not to offer, the kind that tries to accuse others of the same thing that I am also guilty of, and probably to a greater degree.

Oh, it is easy to do. If I were calling people as a telemarketer and pushing their patience to the limit, I would have no right speaking harshly to or about those who do the same thing. It would be as Jesus adds: Or how can you say to your brother, ‘Let me take the speck out of your eye,’ when there is the log in your own eye?

But His next line is even more important. He says, You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother’s eye.

First, to be guilty of something and judge others for the same thing is hypocrisy, a big no-no. BUT, if I have done that something in the past, taken it to Jesus in confession and repentance, and stopped doing it, I am in a totally different position — instead of being a hypocrite, I am a potential healer.

Those who have conquered a sin, by grace through faith, know all about that particular trap. Any sin that I have overcome has already demonstrated its dark side in my life. I know the challenges of overcoming it, even the initial challenge of recognizing that I had the problem in the first place.

I also know the solution, or rather know the One who can make that solution a reality. I am in a perfect position to ‘judge’ someone because I can see clearly, and by the grace of God, can be of some help to that person.

Now I’m wondering two things. The first is this: Is saying “don’t judge” a cop-out for not getting involved in the lives of those who have a speck in their eye?

The second is this: If I’m not being a pushy person myself, then how can I help a telemarketer who is?

Finger-pointing in front of a mirror

Another spiritual danger is finger-pointing. Jesus warns about doing it: “Judge not, and you will not be judged; condemn not, and you will not be condemned; forgive, and you will be forgiven; give, and it will be given to you. Good measure, pressed down, shaken together, running over, will be put into your lap. For with the measure you use it will be measured back to you.” (Luke 6:37–38)

This idea of “You are not supposed to judge” sometimes gets me a bit riled. Those who read these verses are usually protesting the legitimate use of discernment, church discipline, and law courts, but this is not what Jesus is ruling out. Instead, He is saying we must discontinue our tendency to criticize and find fault with others. Some do this easier than others.

In a couple weeks, I’m speaking at a retreat on the topic of spiritual gifts and how God builds into us various motivations or ways of perceiving needs and how to fill them. This is built on the gift list in Romans 12. For example, a teacher is concerned that people have the right information and think in godly ways. A giver is concerned that people have their financial and physical needs met and relies on God as his source to be generous.

These seven gifts belong to every Christian, yet one is usually dominant. Because of that dominant gift or motivation, those people who have it will show certain characteristics. The prophet or perceiver is known to display a very black and white view of everything. It is those who have this gift that are more prone to be critical. They see what is wrong and want to fix it, but finger-pointing does not do it.

Oddly enough, the black and white people usually have a huge sense of first applying truth to themselves, and therefore struggle with a low sense of self-worth. Unless they rely on God for His estimation of their worth, they might point fingers and start condemning others. They seem to feel superior (which is how they act), they actually feel inferior and condemned. Their gift of ‘seeing what is wrong’ is supposed to be motivation to pray, not to point.

So criticism is a spiritual danger, whether it is part of my temperament or giftedness, a way of trying to build myself up, or just a bad habit. It blinds me to my own needs and alienates me from others.

As for the second part of the above passage, yesterday, I was filling a canister with pasta. When it looked like it would overflow, I shook the jar and the pasta settled so every bit fit. In this case, I didn’t want it to run over, but this is what God promises to a generous person. He measures back generously so that whatever He gives to me will fill my life, even run over so I have more than I need.

From this, it is easy to see that a generous spirit is the antidote to criticism. This is not just about physical and financial gifts, but continually seeking the positive well-being of others. Such an attitude with those actions also produces consequences, but they are far more positive than what happens when I am critical. He clearly says that His rewards (or consequences) are in relation to the way I measure.

This also relates to my view of God. He is black and white, but He is also generous. His Word shows me how to be like Him in those areas, not greedy or hoarding, but also able to discern truth without going fuzzy on it.

My strongest spiritual gifts are not nearly as important as obedience to God. Obeying Him is based on loving Him, not on my faculties. I can learn from those who are strong givers; God is the source and I am merely a channel and can give generously based on faith in a heavenly supply.

Actually, the black and white attitude is a God-thing too. In Him, things are either of Christ and the Holy Spirit, or not. Yet with my finite mind, life often seems a lot more complicated. I cannot figure out myself most of the time, never mind others, so what makes me think I can judge and condemn them with any accuracy? To know anything, I must continually check to see what God says about it.

Jesus said if we are going to judge, it must be done righteously and with all the junk removed from our own lives. That means His commands apply to me – first. I cannot pass them on to the next person, but must abandon all finger-pointing and instead keep His mirror in front of my own face.