The Trinity is the circle we draw around all human knowledge, experience and creation. The Trinity gives the particulars and the universal meaning.
The Trinity teaches us that our identity only exists in community. The universal gives meaning to the particulars and vice versa.
The Covenant is how particulars and the universal have a relationship.
The Covenant is a relationship of love in which each party commits himself to sacrifice and self-denial for the blessing of the others.
Creation is a symbol (a living metaphor) of the Trinity’s relationship. Creation is a gift of the Father, through the Spirit, to the Son, which the Son perfects through the Spirit and gives back to the Father.
The Father is the speaker, the Son is the word and the Spirit is the breath.
Creation is a gift of the father to the son through the Spirit, which the Son prefects through the Spirit and gives back to the Father.
We were created to participate in this story.
Jesus leads us into the happy land of Trinity where the diversity and unity of creation find completion and fulfillment in the eternal community of love.
History began in the Trinity and is fulfilled in the Trinity
The ultimate model of love exists among the three Persons comprising the Godhead — God the Father, God the Son, and God the Holy Spirit -who are three in one and one in three and perfect in mutual love. “All love,” asserts Kelly Kapic, “is but a reflection or shadow of intratrinitarian love.”There has eternally existed a dynamic social relationship between Father, Son, and Holy Spirit characterized by love (John 17:24). And we have been called to share in this holy community of love (John 17:26;14:21;15:9-10). John’s magisterial proclamation that “God is love” actually supports his main appeal to love one another: “Love is from God, and whoever loves has been born of God and knows God. Anyone who does not love does not know God, because God is love” (1 John 4:7-8). So not to love one another in the family of God is an egregious sin.
We are gathered in. The Lord himself has spied out the land, tasted of its plenty and declared the promises fulfilled. He has declared the year of the Lord. We huddle in the upper room of heaven gripped in fear. Fear that leads to wisdom that frees us from ourselves, fear that leads us here, to worship for it is the fear of awe.
We are gathered in and the scarlet cord hangs form our window. The house that belongs to the Lord shall stand, even as the wall of humanity falls in destruction. We shall be passed over as you march from the river to the sea and subdue it all. It is finished. Even now we feast at the banquet set amidst our enemies. Let our joy be an example, may your spirit be theirs; those at home now lost in their worldly pursuits, may they know this elation secured by Christ, that they too might stand with us and look upon you in Spirit and truth. We are gathered in. Hear us. Not because we are righteous, but because of your son, the Christ, the Emperor of the cosmos, who gave this right to us, to ask in his name…
Leviticus 1:1-9 ESV “The LORD called Moses and spoke to him from the tent of meeting, saying, “Speak to the people of Israel and say to them, When any one of you brings an offering to the LORD, you shall bring your offering of livestock from the herd or from the flock.
If his offering is a burnt offering from the herd, he shall offer a male without blemish. He shall bring it to the entrance of the tent of meeting, that he may be accepted before the LORD. He shall lay his hand on the head of the burnt offering, and it shall be accepted for him to make atonement for him. Then he shall kill the bull before the LORD, and Aaron‘s sons the priests shall bring the blood and throw the blood against the sides of the altar that is at the entrance of the tent of meeting. Then he shall flay the burnt offering and cut it into pieces, and the sons of Aaron the priest shall put fire on the altar and arrange wood on the fire. And Aaron’s sons the priests shall arrange the pieces, the head, and the fat, on the wood that is on the fire on the altar; but its entrails and its legs he shall wash with water. And the priest shall burn all of it on the altar, as a burnt offering, a food offering with a pleasing aroma to the LORD.”
Call to Worship: God calls the worshiper to draw near. In response to God’s call the worshiper comes with the appropriate animal. Lev. (1:1-2).
Consecration: God moves the priests to cut up the animal, making it fit to ascend the altar into God’s fiery presence. The worshiper/animal must not only die, but it is necessary that he be properly prepared for God’s holy presence. (Lev. 1:6-7)
Commissioning: Once the sacrifice is over, Yahweh sends the worshiper out renewed and empowered for service in the kingdom. (Num. 6:22-27).
There are various ways in which this can be expressed. Jesus Christ fulfills and established the genuine meaning and practice of sacrifice and offering. Sacrificial images and rites are part of the central core of the biblical revelation of the personal relations between God and man (from Gen. 3:21 through Rev. 21:22-27). The way of sacrifice, therefore, transcends the Mosaic institution of animal sacrifice. Better yet, the sacrificial rituals of the Old Testament are not merely ad hoc arrangements, but rather are grounded in the rich relational life of Father, Son and Holy Spirit. Sacrifice reveals something of the nature of what it meant for God to be personal (Father, Son and Holy Spirit relate to one another sacrificially).
In the New Testament the old animal sacrificial typology is fulfilled by Christ and in the believer who is united to Christ by faith. In union with Christ – who offered Himself as the sacrifice – we not only have the penalty for sin removed, but we are also being made in acceptable sacrifice by faith. The promise is that if we offer ourselves to the Father through Christ in the Spirit we will become what God has destined us for – men and women remade in the image of God.
Jesus is the image of the invisible God. This is not merely a matter of Jesus’ features; the size of His nose or the color of His hair. It has to do with how Jesus conducted Himself. How did He act? What did He do throughout the Gospels? How did he respond to the Father? Jesus came to show men how to live in relation to God. He bore the image of God with His life, so that we would know how to bear the image of God with our lives. Jesus’ Lordship is unlike any kingly conduct in all of scripture. We look at Jesus’ life and truly know that God is love (1 John 4:8), because greater love knows no one than this; that someone lays down his life for his friends (John 15:13). Love involves more than one person. A lover must have a beloved. Without another person there is no love. Monads like Allah cannot love because there is nothing to direct their love toward. Monads like Allah are sterile, distant, impersonal tyrants. Continue reading “How Lordship Changes Everything”
Nature confesses there is a God. As Calvin stated:
“There exists in the human minds and indeed by natural instinct, some sense of Deity, we hold to be beyond dispute, since God himself, to prevent any man from pretending ignorance, has endued all men with some idea of his Godhead” (Institutes, 3.1)
The Christian’s knowledge of the Godhead is special because it is relational; it is covenantal. We know who God is because of what he does and what he tell us of himself. The Lord’s creation, actions and disclosures recorded in the bible are the source for our special knowledge of him. Knowledge that goes beyond mere instinct or a vague “sense;” the God of the bible is relational and personal. Continue reading “The Triune God”
“Each of the five sacrifices that Leviticus requires of the Israelites points to Jesus’ life and death. The burnt offering symbolizes Jesus’ offering of Himself to the Father as the spotless Lamb of God. The grain offering points to Jesus’ life, with the flour representing His perfect character in word and deed. The fellowship offering symbolizes the peace we have with God through Christ (Col. 1:20). The sin offering explains Jesus’ death on the cross, when He took the place of every sinner who would ever believe. Finally, the guilt offering points to Jesus’ payment for our sins against others. None of these sacrifices actually forgives sin, but they point toward the ultimate sacrifice of God’s Son, who makes complete atonement for all sin (Heb. 10). It is through Jesus’ death that every believer is made holy in the sight of almighty God: “God made him who had no sin to be sin for us, so that in him we might become the righteousness of God” (2 Cor. 5:21 NIV). But not only has Jesus provided the means for our positional holiness, He also demands us to live with a practical holiness: “For God did not call us to be impure, but to live a holy life” (1 Thess. 4:7 NIV). This practical holiness is possible only through the power of the Holy Spirit, who gives us both the will and desire to obey Jesus’ commands (Phil. 2:13).”
Wiersbe, Warren W. (2010-11-01). Be Holy (Leviticus): Becoming “Set Apart” for God (The BE Series Commentary) (pp. 8-9). David C Cook. Kindle Edition.