The Dimensions of God’s Love

The Dimensions of God’s Love

Ephesians 3:14-19 For this cause I bow my knees unto the Father of our Lord Jesus Christ, of whom the whole family in heaven and earth is named, that he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man; that Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, may be able to comprehend with all saints what is the breadth, and length, and depth, and height; and to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God.

What is its breadth?

• Its size in general; extent; reaches to all—whether Jew or Gentile.
• John 3:16 For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.
• 2 Corinthians 13:14 The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen.

What is its length?

• From everlasting to everlasting.
• Jeremiah 31:3 The Lord hath appeared of old unto me, saying, Yea, I have loved thee with an everlasting love: therefore with lovingkindness have I drawn thee.
• Psalm 90:2 ...from everlasting to everlasting, thou art God. 1 John 4:8 ...God is love.

What is its depth?

• Reaches from the highest heaven and down to the lowest hell; rescues from the depth of hell (Proverbs 9:18) and resurrects from the depth of the grave (John 5:28).
• Proverbs 25:3 The heaven for height, and the earth for depth
• Psalm 86:13 For great is thy mercy toward me: and thou hast delivered my soul from the lowest hell.  (cf. Deut. 32:22). 

What is its height?

• What but the love of God in Jesus Christ, exalted far above all
• Psalm 102:19-20 For he hath looked down from the height of his sanctuary; from heaven did the Lord behold the earth; to hear the groaning of the prisoner; to loose those that are appointed to death...
• Philippians 2:9 Wherefore God also hath highly exalted him, and given him a name which is above every name:

Love of Jesus

It Passeth Knowledge, That Dear Love of Thine, sometimes called Love of Jesus, is a hymn written by Mary Shekleton in 1863.

Mary Shekleton was born in 1827. She died in Dublin, Ireland, September 28, 1883. An invalid for many years, Mary wrote several hymns. She also served as secretary of the Invalid’s Prayer Union. Some of her hymns are published in Chosen—Chastened—Crowned. Memorials of Mary Shekleton, late Secretary of the Invalid’s Prayer Union, by her Sister, M. S. (Margaretta Shekleton, London: James Nisbet & Co., 1884). This hymn is the first hymn in the book, untitled, appearing on pages 4-5. It is presented here as in the book, which differs slightly from the arrangement of the words in some hymnals.

It Passeth Knowledge, That Dear Love of Thine is metered with four lines of 10s and one line of 4s. It is most often paired with It Passeth Knowledge by Ira D. Sankey (probably written for this hymn) – and sometimes with Barnstable.

1. It passeth knowledge, that dear love of Thine,
My Jesus, Saviour; yet this soul of mine
Would of Thy love, in all its breadth and length,
Its height and depth, its everlasting strength,
Know more and more.

2. It passeth telling, that dear love of Thine,
My Jesus, Saviour; yet these lips of mine
Would fain proclaim to sinners, far and near,
A love which can remove all guilty fear,
And love beget.

3. It passeth praises, that dear love of Thine,
My Jesus, Saviour; yet this heart of mine
Would sing that love, so full, so rich, so free,
Which brought a rebel sinner, such as me,
Nigh unto God.

4. But though I cannot sing, or tell, or know
The fulness of Thy love, while here below,
My tiny vessel I may freely bring;
O Thou who art of love the living spring,
My vessel fill.

5. I am an empty vessel—not one thought,
Or look of love, I ever to Thee brought;
Yet I may come, and come again to Thee,
With this, the empty sinner’s only plea,
Thou lovest me.

6. Oh fill me, Jesus, Saviour, with Thy love!
Lead, lead me to the living fount above;
Thither may I, in simple faith, draw nigh,
And never to another fountain fly,
But unto Thee.

7. And when my Jesus face to face I see,
When at His lofty throne I bow the knee,
Then of His love, in all its breadth and length,
Its height and depth, its everlasting strength,
My soul shall sing.

Much Ado About Agapileo

Over the years, I have heard much ado about the biblical use of the Greek words agapao (ἀγαπάω) and phileo (φιλέω).[i] The “ado” is whether they have significant and special meaning wherever they are used in the Bible, or whether they are synonyms that mean (or can mean) the same thing.[ii] Recently I saw this brought up on the Baptist Board, and decided to discuss it again on my blog. I have written on this previously, regarding John 21, HERE and HERE. This piece will search more broadly.

Assuming as settled truth that agapao and phileo have two different and distinct meanings in the New Testament was commonplace in the circles in which I moved in the past. Those who should have known better often advised to interpret Bible verses in this fashion. This theory asserts that agapao and phileo in the New Testament represent two different types of love and that one must discern this when trying to interpret the Bible. Accordingly, agapao is God’s “divine love” and phileo is “brotherly love.” The following quotes from The Total Man: Building a Man’s Internal Moral Character by Cornell Randolph provide an example of this approach:

• Philia is the kind of love you have for a companion or friend. It refers to loving another person like a brother or sister.
• Agape is a special term which represents the divine love of the Lord towards His Son, Jesus Christ, and toward human beings and all believers. This is the best of the three types of the three types of love in the Bible.

Does this matter? Yes! It is important to:

• Recognize that agapao and phileo are synonyms with substantial semantic overlap. They may be used to mean the same thing, or they may be used to connote something differently.
• Remove agapao and phileo as tools used to frighten those who do not read the Greek language, either implying or stating that they cannot read and understand the Bible.
• Realize that looking up and determining the use of these two Greek words in a concordance is not a magic rabbit’s foot that will reveal some secret meaning not found in the context.

The Scriptures.

The use in the inspired scriptures of the words agapao and phileo should be convincing to those who will be convinced by the scriptures. Their use in the Bible itself will demonstrate that (1) agapao/ἀγαπάω and phileo/φιλέω are used synonymously, and (2) agapao/ἀγαπάω and phileo/φιλέω are used “surprisingly” – that is, in ways that do not fit the prevailing theory.

Agapao and Phileo used as synonyms.[iii]

The Father loves the Son.

• John 3:35 The Father loveth (agapao) the Son...
• John 5:20 For the Father loveth (phileo) the Son…

The disciple whom Jesus loved.

• John 21:20 Then Peter, turning about, seeth the disciple whom Jesus loved (agapao)…
• John 20:2 Then she runneth, and cometh to Simon Peter, and to the other disciple, whom Jesus loved (phileo)…

The love of Christ for his churches.

• Revelation 3:9 Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved (agapao) thee.
• Revelation 3:19 As many as I love (phileo), I rebuke and chasten: be zealous therefore, and repent

The love of Pharisees for the most important seats.

• Matthew 23:6 and love (phileo) the uppermost rooms at feasts, and the chief seats in the synagogues,
• Luke 11:43 Woe unto you, Pharisees! for ye love (agapao) the uppermost seats in the synagogues, and greetings in the markets.

The love of Jesus for Lazarus.

• John 11:3 Therefore his sisters sent unto him, saying, Lord, behold, he whom thou lovest (phileo) is sick.
• John 11:5 Now Jesus loved (agapao) Martha, and her sister, and Lazarus.
• John 11:36 Then said the Jews, Behold how he loved (phileo) him!

The Christians’ love for one another.

• 1 Thessalonians 4:9 But as touching brotherly love (philadelphias) ye need not that I write unto you: for ye yourselves are taught of God to love (agapao) one another.
• 1 Peter 1:22 Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren (philadelphian), see that ye love (agapao) one another with a pure heart fervently:

Agapao and Phileo used surprisingly.[iv]

Agape love can wax cold. 

• Matthew 24:12 And because iniquity shall abound, the love (agapao/ἀγαπάω) of many shall wax cold.

Would sinners’ reciprocal and sometimes self-serving love be described with God’s divine love?

• Luke 6:32 For if ye love (agapao) them which love (agapao) you, what thank have ye? for sinners also love (agapao) those that love (agapao) them.

Would natural man’s love for darkness be described with God’s divine love?

• John 3:19 And this is the condemnation, that light is come into the world, and men loved (agapao) darkness rather than light, because their deeds were evil.

Would backsliding Demas’s love for the world be described with God’s divine love? 

• 2 Timothy 4:10 for Demas hath forsaken me, having loved (agapao) this present world…

Agapao can describe the love of sinful, evil, or wrong things.

• John 12:43 for they loved (agapao) the praise of men more than the praise of God.
• 2 Peter 2:15 which have forsaken the right way, and are gone astray, following the way of Balaam the son of Bosor, who loved (agapao) the wages of unrighteousness;

Agapao can love much or love little.

• Luke 7:47 Wherefore I say unto thee, Her sins, which are many, are forgiven; for she loved (agapao) much: but to whom little is forgiven, the same loveth (agapao) little.
• 2 Corinthians 12:15 And I will very gladly spend and be spent for you; though the more abundantly I love (agapao) you, the less I be loved (agapao).

Phileo describes God’s love of man and man’s love of God.

• John 16:27 for the Father himself loveth (phileo) you, because ye have loved (phileo) me, and have believed that I came out from God.

The Septuagint/LXX.

The use of agapao and phileo by Greek translators of the Old Testament provides supporting evidence of the understanding of these two words.

Agapao and phileo are used interchangeably (synonymously) by the translators of the Septuagint to translate the same Hebrew word 'aheb.

• Genesis 37:3 And Jacob loved ('aheb, agapao, ἠγάπα) Joseph more than all his sons…  
• Genesis 37:4 …his father loved ('aheb, phileo, φιλεῖ) him more than all his sons…, both Greek words translate the Hebrew 'aheb. The translators believed the two words could contain the same meaning.

Agapao is used surprisingly by the translators of the Septuagint to refer to the lust that Amnon had for his half-sister Tamar.

• 2 Samuel 13:15 Then Amnon hated her with very great hatred; for the hatred with which he hated her was greater than the love (ἀγάπην) with which he had loved (ἠγάπησεν) her, for the last wickedness was greater than the first: and Amnon said to her, Rise, and be gone.[v]

The Scholars.

If one defaults to and depends on the scholars, we will find that scholars do not agree. Some even take opposite views on the meanings, either of which may be inconsistent with current rhetoric. R. C. Trench (Synonyms of the New Testament, 1880) and B. F. Westcott (The Gospel According to St. John, 1881) see the connotations of agapao and phileo much differently. Trench says that Peter sees the first uses of love (agapao) as “far too cold.”[vi] He thinks Peter wants “a more affectionate word” (phileo). Westcott, on the other hand, thinks Peter sees the first uses (agapao) as “too high” and therefore wants “a more human word” (phileo). In his commentary on The Gospel of John, F. F. Bruce concludes from this that when two distinguished Greek scholars “see the significance of the synonyms so differently, we may wonder if indeed we are intended to see such distinct significance.” I believe he concludes rightly.

D. A. Carson writes,

Although it is doubtless true that the entire range of αγαπάω (agapao, to love) and the entire range of φιλέω (phileo, to love) are not exactly the same, nevertheless they enjoy substantial overlap; and where they overlap, appeal to a “root meaning” in order to discern a difference is fallacious. (Exegetical Fallacies, p. 31)

Conclusion.

The conclusion, by comparing the scriptures, here a little and there a little, is that these are two different Greek words which can be used as synonyms. One cannot just look into which of these two Greek words is used and then assign an arbitrary “kind of love” to the meaning of the text. The words must be interpreted in their immediate context and the overall context of biblical usage. “None of this is to suggest that there isn’t a special quality to God’s love for us. Certainly his love is sacrificial and divine, etc. But this is not because of some intrinsic meaning in the verb agapao or the noun agape.”[vii] Those who cannot read Greek should not give their right to search the scriptures, whether these things are so to those who pretend to hold some spectacular seer stone through which to interpret the Bible.

---

[i] “Agapileo” in the title is a made up word, jamming agapao and phileo together. In this writing, I use the transliterations of the Greek words and in a couple of instances the Greek words themselves. This seems necessary, for the sake of clarity, in order to discuss the differences which some would insert in these Greek words. Generally, I use the verb transliterations throughout, “Agapao” and “Phileo,” though “Agape” is probably used more often in theological-speak.

[ii] Synonyms are words that mean the same thing. One synonym can be used in place of another. However, most synonyms do not always mean exactly the same thing, but have a range of meaning that is determined by the contextual use. One should not expect that agapao and phileo always mean exactly the same thing. 2 Peter 1:7 demonstrates the different range of meaning, where “brotherly kindness” translates φιλαδελφίαν (a derivative of phileo) and “charity” translates ἀγάπην. Agapao and phileo have a different range of meaning, but any so-called always-settled difference between the two is not consistent in the Greek language.

[iii] Examples that compare scriptures that say and mean the same thing, while using agapao for love in one and phileo for love in the other.

[iv] Examples of uses we would not expect to find if the prevailing theory under discussion were true.

[v] English translation of the Greek Septuagint by L. C. L. Brenton.

[vi] Jesus to Peter in John 21:15-17.

[vii] “When looking at the Greek text, we have no reason to derive any hidden or special meaning of word usage in the exchange between Jesus and Peter and the supposed two types of love.” Common Exegetical Fallacies.

The Love of God

1. The love of God is greater far
Than tongue or pen can ever tell;
It goes beyond the highest star,
And reaches to the lowest hell;
The guilty pair, bowed down with care,
God gave His Son to win;
His erring child He reconciled,
And pardoned from his sin.

Chorus: O love of God, how rich and pure!
How measureless and strong!
It shall forevermore endure
The saints’ and angels’ song.

2. When hoary time shall pass away,
And earthly thrones and kingdoms fall,
When men, who here refuse to pray,
On rocks and hills and mountains call,
God’s love so sure, shall still endure,
All measureless and strong;
Redeeming grace to Adam’s race—
The saints’ and angels’ song.

3. Could we with ink the ocean fill,
And were the skies of parchment made,
Were every stalk on earth a quill,
And every man a scribe by trade,
To write the love of God above,
Would drain the ocean dry.
Nor could the scroll contain the whole,
Though stretched from sky to sky.

The Love of God: Stanzas 1, 2 and chorus by Frederick Martin Lehman (1868-1953); Stanza 3 Anonymous Jewish poem

The Day after Mother's Day

Yesterday was the annual day set aside to honor and celebrate mothers.

To honor mothers, we must begin by honoring motherhood. Psalm 127:3 tells us “Lo, children are an heritage of the Lord: and the fruit of the womb is his reward.” Far too often motherhood, childbearing and child-rearing is looked on as a secondary role, not so important in the grand scheme of things. But the psalmist describes children as an inheritance appointed as a reward from God. If children are a blessing, certainly mothers are blessed.

The blessed mother should love her children -- which is to some extent a natural feeling. But it is also something that should be enhanced by good teaching -- “That they may teach the young women to be sober, to love their husbands, to love their children.” (Titus 2:4)

Loving godly mothers can exercise great influence in training their children. Lois and Eunice were women of unfeigned faith (“when I call to remembrance the unfeigned faith that is in thee, which dwelt first in thy grandmother Lois, and thy mother Eunice; and I am persuaded that in thee also.” 2 Timothy 1:5). From his youth Timothy had been taught the holy scriptures (“that from a child thou hast known the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus.” 2 Timothy 3:15). The scriptures impart wisdom, but the mothers imparted the scriptures to him.

The word of God lays upon all the duty of honoring mothers (Cf., for example, Exodus 20:12; Proverbs 6:20). Further, virtuous women by their lives and examples earn the right of true love and gratitude of their children. “Her children arise up, and call her blessed!” (Cf. Proverbs 31:10-31 )

Mothers are a most excellent blessing from the Lord! There is nothing like the love of a mother. But there is a love that excels their love. All in all, mothers are part of the descendants of Adam, all of whom sin and come short of the glory of God. There is only one love that is excellent and enduring, the love of the one who is love itself (Cf. 1 John 4:8).

Though the scriptures consistently speak of God in masculine terms -- calling him Father and using masculine pronouns to refer to him -- the prophet Isaiah speaks in at least three passages where God's love for his people is compared to the love of a mother.

God carries us.
Isaiah 46:3-4 “Hearken unto me, O house of Jacob, and all the remnant of the house of Israel, which are borne by me from the belly, which are carried from the womb: And even to your old age I am he; and even to hoar hairs will I carry you: I have made, and I will bear; even I will carry, and will deliver you.” God expresses his relationship to Jacob/Israel as a mother who had conceived them, bore them in the womb -- and will even carry them in their old age! There comes a time when every mother finally says to her child, “You're too big to carry!” But we are never too big for God to carry. (Reminds me of the old Footprints in the Sand poem.)

God comforts us.
Isaiah 66:12-13 “For thus saith the Lord, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be dandled upon her knees. As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem.” Now the prophet draws before us the picture of the loving mother nursing the little babe, carrying him on her sides, bouncing him on the knees. This is not just the comfort from sorrow or trouble, but the comfort -- the absolute bliss, the full ignorance that anything could be wrong -- that the child feels in the presence of his mother. (Compare Psalm 35:9.)

God remembers us.
Isaiah 49:15-16 “Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yea, they may forget, yet will I not forget thee. Behold, I have graven thee upon the palms of my hands; thy walls are continually before me.” Isaiah builds a beautiful text upon the ashes of the impact of sin. Absent the context, the rhetorical device draws us to desire to shout “No” in answer to whether a woman could forget her sucking child. Sadly, experience tells us the answer is “Yes.” (As does Isaiah.) But look upon this ash-heap. From it rises the love of one who cannot forget -- will not forget! Behold his hands! Gaze and find there his people forever graven in the nail scars of Calvary. HE CANNOT FORGET!

A tale of two sisters

Texts:

• Luke 10:38-42
• John 11:1-46; 12:1-8

Martha and Mary were sisters (John 11:1,5). They lived in Bethany in a house that is described as Martha’s (Luke 10:38). They seem to have lived together, with their brother Lazarus. Like most sisters, they had there similarities and their differences. We might guess that Martha was the older sibling, but that is nowhere stated in the Bible (though she seems to be given the distinction of head of the household).

Martha and Mary were similar (John 11:3,21,32) -- certainly not unusual for two who share the same parents and grow up in the same household. Martha and Mary had the same belief in Jesus. Together they sent for him when Lazarus was sick, recognizing his power over disease. Independently they made exactly the same expression of faith in that power, “If thou hadst been here, my brother had not died.” No doubt they were lifted with similar joy when their death was given back to life.

Martha and Mary were different. Though sisters who shared the same parents and grew up in the same household, they possessed their individual differences. Martha seems to be practical, a woman of action. When disciples arrived in her household she made sure they were fed (Luke 10:40; John 12:1ff.). When she heard Jesus was coming, she went out to meet him (John 11:20). When Jesus commanded the stone be rolled away from Lazarus’s tomb, she gave the practical observation on the normal status of a four-day old dead body (John 11:39). Mary seems to be contemplative, a woman of thought. When Jesus was in the home, she sat at his feet rather that perform the usual domestic duties (Luke 10:39). When she heard Jesus was coming, she stayed at the house (John 11:20). She washed Jesus’s feet with expensive ointment (John 12:1-8).

Jesus loved Martha and Mary (John 11:5). Just as they were, with and in spite of their similarities and differences -- Jesus loved the sisters Martha and Mary. Too often some people think that others should be more like they are -- dress like they do, talk life they do, react like they do. Or, conversely, that some people think they need to be less like themselves and more like someone else. But, as the children’s song says, Jesus loves me, this I know (Not just the me that shall be, but the me that is). God’s love is wonderful. God’s love is unconditional.

This is not to suggest that we have no improvements that could be made. We could all sin less, work harder, think higher and love longer. But there is room in God’s eternal love, to save a sin-sick soul. Room for us to come “just as we are,” and room for God to love us just like we are. Jesus loved BOTH Martha and Mary (and Lazarus, too!). That’s an encouraging proposition.

I sought the Lord, and afterward I knew

“He first loved me.”

I sought the Lord, and afterward I knew

He moved my soul to it Who sought for me;

It was not I that found, O Savior true;

No, I was found of thee.

Thou didst reach forth Thy hand and mine enfold;

I walked and sank not on the storm-vexed sea;

But not so much that I on Thee took hold,

As by Thy hold of me.

I find, I walk, I love, but ah, the whole

Of love is but my answer, Lord, to Thee;

For thou wert long beforehand with my soul–

Always Thou lovedst me.

Words: Anonymous, Found in One Hundred Holy Songs, Carols and Sacred Ballads. Original, and Suitable for Music, London: Longmans, Green & Company, 1878 [Issued anonymously, but modern scholars credit this as the work of Jean Ingelow (1820-1897] 

Lost in wonder, love and praise

Gratitude. (Common Meter)

When all thy mercies, O my God,
my rising soul surveys,
transported with the view, I'm lost
in wonder, love and praise.

Thy Providence my life sustained,
and all my wants redressed,
while in the silent womb I lay,
and hung upon the breast.

To all my weak complaints and cries
thy mercy lent an ear,
ere yet my feeble thoughts had learned
to form themselves in prayer.

Unnumbered comforts to my soul
thy tender care bestowed,
before my infant heart conceived
from whom those comforts flowed.

When in the slippery paths of youth
with heedless steps I ran,
thine arm unseen conveyed me safe,
and led me up to man.

Through hidden dangers, toils, and deaths,
it gently cleared my way;
and through the pleasing snares of vice,
more to be feared than they.

O how shall words with equal warmth
the gratitude declare,
that glows within my ravished heart?
but thou canst read it there.

Thy bounteous hand with worldly bliss
hath made my cup run o'er;
and, in a kind and faithful Friend,
hath doubled all my store.

Ten thousand thousand precious gifts
my daily thanks employ;
nor is the last a cheerful heart
that tastes those gifts with joy.

When worn with sickness, oft hast thou
with health renewed my face;
and, when in sins and sorrows sunk,
revived my soul with grace.

Through every period of my life
thy goodness I'll pursue
and after death, in distant worlds,
the glorious theme renew.

When nature fails, and day and night
divide thy works no more,
my ever grateful heart, O Lord,
thy mercy shall adore.

Through all eternity to thee
a joyful song I'll raise;
for, oh, eternity's too short
to utter all thy praise!

By Joseph Addison, 1712

Free, free, free!

Salvation is a free gift! The people of God are: 

• Freely loved, Deuteronomy 7:6-8 
• Freely chosen, John 15:16-19, Eph. 1:4 
• Freely accepted, Ephesians 1:6 
• Freely adopted, Eph. 1:5, Gal. 4:5-6 
• Freely reconciled, II Cor. 5:18-20 
• Freely justified, Romans 3:24 
• Freely saved, Ephesians 2:5-8

(copied, author unknown)

The Contemplation of God

“Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God” (1 John 3:1)

Consider four truths: God’s love is:

Eternal – it is without beginning and end. ‘In love, having predestined us’ (Eph 1:4-5). ‘Yea, I have loved thee with an everlasting love: therefore with loving kindness have I drawn thee’ (Jer 31:3).

Sovereign – it is without external influence. ‘Jacob have I loved, Esau have I hated’ (Rom 9:13). ‘According to the good pleasure of his will’ (Eph 1:4)

Immutable – it is without change. ‘strong as death…many waters cannot quench it’ (SS 8:6-7). ‘having loved his own which were in the world, he loved them unto the end’ (John 13:1). ‘Who shall separate us from the love of Christ?’(Rom 8:35)

Gracious – it is without condition. ‘God so loved the world that he gave his only begotten son’ (Jn 3:16). God’s definite love rested on the fulfillment of one condition: the obedience of Christ unto death.

Excerpt from The Contemplation of God by T. David Simpson

3 questions about the "All things" of Romans 8:28

"And we know that all things work together for good to them that love God, to them who are the called according to his purpose." - Romans 8:28

What are the all things of Romans 8:28?

Are they the things in the verses following? Some say so; for example, "The things embraced in this lesson are foreknowledge, predestination, calling, justification, and glorification. All things don't mean everything that is going on in the world but what God determined to do for his people."

Are they all things that are happening in our lives? Spurgeon said, "He knows too that God is always wise, and, knowing this, he is confident that there can be no accidents, no mistakes; that nothing can occur which ought not to arise. He can say, "If I should lose all I have, it is better that I should lose than have, if God so wills: the worst calamity is the wisest and the kindest thing that could befall to me if God ordains it."

Are the all things not "everything", but all of the things God has ordered for our good - a sort of general good? Adam Clarke wrote, "Whatever troubles, or afflictions, or persecutions may arise, God presses them into service; and they become a part of the general working, and are caused to contribute to the general good of the person who now loves God."

These are all the options of which I can think. There may be other views that I have not heard. I believe Romans 8:28, considered with other scriptures, means that God provides and works together all things that happen to us -- every pain & every joy, every victory & every defeat, every laugh & every tear, every getting & every losing, every rending & every mending -- for our ultimate good, that is for His people.

The Contemplation of God

“Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God” (1 John 3:1)

Consider four truths: God’s love is –

Eternal – it is without beginning and end. ‘In love, having predestined us’ (Eph 1:4-5). ‘Yea, I have loved thee with an everlasting love: therefore with loving kindness have I drawn thee’ (Jer 31:3).

Sovereign – it is without external influence. ‘Jacob have I loved, Esau have I hated’ (Rom 9:13). ‘According to the good pleasure of his will’ (Eph 1:4)

Immutable –it is without change. ‘strong as death...many waters cannot quench it’ (Song of Solomon 8:6-7). ‘having loved his own which were in the world, he loved them unto the end’ (John 13:1). ‘Who shall separate us from the love of Christ?’(Rom 8:35)

Gracious – it is without condition. ‘God so loved the world that he gave his only begotten son’ (Jn 3:16). God’s definite love rested on the fulfillment of one condition: the obedience of Christ unto death. The Father was satisfied with everything concerning His Son.
 -- excerpt from The Contemplation of God by T. David Simpson

The Nicolaitanes

Revelation 2:6 But this thou hast, that thou hatest the deeds of the Nicolaitanes, which I also hate.
Revelation 2:15 So hast thou also them that hold the doctrine of the Nicolaitanes, which thing I hate.


Who are the Nicolaitanes? Some ideas are:
1. A sect who followed the teachings of a man named Nicolas.
2. Those who believe in exerting hierarchical authority over the church/people/laity, from the meaning of the name “one who conquers the people.” The word Nicolaitanes (Greek: Νικολαΐ́της) is made up of Nikos/conquest, victory and Laos/people, with the ending making a proper name.
3. A sect named from the Greek word Nicolah (meaning "let us eat") who encouraged the eating of things offered to idols.


The second view is the one that I have heard most, but that is probably just my limited experience. From the information given in the Scriptures we cannot establish any of the preceding views. But we can gather the following:


1. The Nicolaitanes were an identifiable group/sect/people known to the churches in Ephesus and Pergamos.
2. The Nicolaitanes had doctrines and deeds known to the churches in Ephesus and Pergamos.
3. God hated the deeds and doctrine of the Nicolaitanes.
4. Those of Ephesus hated the deeds of the Nicolaitanes.
5. Those of Pergamos tolerated the doctrine of the Nicolaitanes.


Is it possible that we spend so much time and energy trying to identify exactly who these people are that we weaken or miss the clear point of the passages? God hates the deeds and doctrine of the Nicolaitanes!


We should not tolerate the things which God hates. We should hate what God hates and love what God loves.

The Contemplation of God

Excerpt from the Shreveport Grace Church bulletin:

“Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God” (1 John 3:1)

God’s love is –

Eternal – it is without beginning and end. (Jer 31:3)

Sovereign – it is without external influence. (Eph 1:4)

Immutable –it is without change. (Rom 8:35)

Gracious – it is without condition. (Jn 3:16)

By T. David Simpson

Praise God for the Furnace

From the writings of A. W. Tozer

"It was the enraptured Rutherford who could shout in the midst of serious and painful trials, "Praise God for the hammer, the file and the furnace."

"The hammer is a useful tool, but the nail, if it had feeling and intelligence, could present another side of the story. For the nail knows the hammer only as an opponent, a brutal, merciless enemy who lives to pound it into submission, to beat it down out of sight and clinch it into place. That is the nail's view of the hammer, and it is accurate except for one thing: The nail forgets that both it and the hammer are servants of the same workman. Let the nail but remember that the hammer is held by the workman and all resentment toward it will disappear. The carpenter decides whose head will be beaten next and what hammer shall be used in the beating. That is his sovereign right. When the nail has surrendered to the will of the workman and has gotten a little glimpse of his benign plans for its future it will yield to the hammer without complaint.

"The file is more painful still, for its business is to bite into the soft metal, scraping and eating away the edges till it has shaped the metal to its will. Yet the file has, in truth, no real will in the matter, but serves another master as the metal also does. It is the master and not the file that decides how much shall be eaten away, what shape the metal shall take, and how long the painful filing shall continue. Let the metal accept the will of the master and it will not try to dictate when or how it shall be filed.

"As for the furnace, it is the worst of all. Ruthless and savage, it leaps at every combustible thing that enters it and never relaxes its fury till it has reduced it all to shapeless ashes. All that refuses to burn is melted to a mass of helpless matter, without will or purpose of its own. When everything is melted that will melt and all is burned that will burn, then and not till then the furnace calms down and rests from its destructive fury.

"With all this known to him, how could Rutherford find it in his heart to praise God for the hammer, the file and the furnace? The answer is simply that he loved the Master of the hammer, he adored the Workman who wielded the file, he worshiped the Lord who heated the furnace for the everlasting blessing of His children. He had felt the hammer till its rough beatings no longer hurt; he had endured the file till he had come actually to enjoy its bitings; he had walked with God in the furnace so long that it had become as his natural habitat."