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Love Springs from Free-Will
Let Us Not Come Short Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it.—Hebrews 4:1 Richard Evans From the beginning the purpose of the gracious Creator for his human creation has been openly declared: “And God said, Let us make man [human] in our image, after our likeness” (Genesis 1:26). In casual conversation “image” and “likeness” may be synonymous; however, in Scripture they are not. In biblical Hebrew the verbs used with these two nouns indicate a vital difference. As in this verse, both words are used with the more inclusive verb (‘asah, Strong’s #6213) “to make.” On the other hand, in the next verse, “image” alone is used with the more exclusive verb (bara’, Strong’s #1254) “to create.” “So God created (bara’) man [the human] in his own image, in the image of God created (bara’) he him; male and female created (bara’) he them” (Genesis 1:27).
In Hebrew the word for “create” (bara’) denotes divine activity and is
connected with “image,” not “likeness.” Thus “image” and “likeness” in the Bible
are not synonymous. This selective use of verbs continued: “In the day [the
epoch] that God created (bara’) man [in his image], in the likeness of
God Being created in God’s image is prerequisite for being made after God’s likeness. During the ensuing epoch following creation in his image, the human is to be made after God’s likeness. Male and female were not created after his likeness! For likeness of God to be developed, there must first be the image. Thus, it may be concluded “created in God’s image” cites the free-will enjoyed by humans who are beings unlike all other physical creation, beings that may freely determine their own destiny. The creation of such beings was the work of the Creator alone. The free creature, the product of that work, had no part in it. On the other hand, “made after God’s likeness” refers to the development and the transformation of that free creature into a being that loves, for “God is love.” “And we have known and believed the love that [the] God hath to us. [The] God is love; and he that dwelleth in love dwelleth in [the] God, and [the] God in him” (1 John 4:16—the Greek text contains the definite article).{FOOTNOTE: Some insist the thought of God is meaningless outside of natural experience and thus render 1 John 4:8,16 as “Love is God.” Only if the article before “God” in the Greek is ignored is such rendering possible (“the God is love”).} John’s assertion reveals love is not simply one among a number of divine features. It is God! When humans dwell in God’s love, they dwell in God, and God in them. Though the making after his “likeness” is also a work of the heavenly Father, unlike the “creating,” the “making” requires the full participation of the creature possessing free-will. Distinct from all other earthly creation, the behavior of a human being is not controlled by a divinely imposed instinct. Free-will requires liberty; force or implantation are precluded. God provides the way, although creatures with free-will are responsible to enter that way, the way of liberty and of love. In the future, when the way of the gracious Creator is understood by his fallen creation, there will be a profound change. Comprehending that God is love, the way of God will be an attraction rather than an obligation. Human perspective will be that of a lover for the beloved, not that of a slave who in fear must obey the dictates of a master. In that future age, as Paul foretold, God’s free creatures will no longer live in such fear: “And deliver them who through fear of death were all their lifetime subject to bondage” (Hebrews 2:15). In that future age human beings, freed from fear, will ardently assume the responsibility for which they were created, namely loving one another. The Spirit of Rest Creation of a being possessing free-will, “God’s image,” followed by the development of that being to be love, “God’s likeness,” required that God impose a limit upon himself, on his preeminence. He rested! Thus, God’s rest entails a self-imposed restraint on personal prerogatives while allowing his creation the liberty to exercise its free-will. The great mistake that has been continually made by humankind is to live the reverse of this spirit, namely liberty for one’s self, restraint for others. The human race in its journey from Eden to today has failed to bring forth the love and moral good that God desires. The spirit of rest does not reside where there is restraint on others, and little or none on self. Time after time the desires of the flesh have overruled and chaos has been the result: “For if ye live after the flesh, ye shall die: but if ye through the [s]pirit{FOOTNOTE: Since capitalization is not part of the inspired record, here and in subsequent quotations, the word “Spirit” in the King James will appear as [s]pirit.} [the spirit of liberty and of love, the spirit of rest] do mortify the deeds of the body [i.e., restrain self], ye shall live” (Romans 8:13). Lack of restraint on self, with little or no liberty for others, ultimately gives birth to hate and moral evil. Such an egocentric creature, possessing free-will, inevitably inflicts great harm on others. Anticipating such a development, God by example made evident the spirit of rest. Not understanding this spirit has led to many crucial fallacies relevant to God’s way, even to the depiction of the gracious Creator as a god of wrath. Yet, throughout the Bible, the spirit of rest is the foundation of God’s dynamic relationship with his creation. It is the fundamental principle on which the church is being developed; and, in the coming age, God’s relationship with his fallen creation will be consummated on this sublime spirit: restraint of self, liberty for others. “And the [s]pirit and the bride say, Come [an appeal, not a command]. And let him that heareth say, Come. And let him that is athirst come. And [in the coming age] whosoever will, let him take the water of life freely” (Revelation 22:17).
Restraint of self with liberty for others is God’s dynamic way with his human
creation. It is the way that makes it possible for him to be “all in all”: “And
when [in the coming age] all things shall be For God to be “all in all” with his creation they must dwell in him and he in them (1 John 4:16). That is the purpose initiated in the beginning when God created a being in his image. The choice made by free beings to be conformed could not be predestined, otherwise they would not possess free-will. Those choices which are unknown until made, influence the Creator and can change the course of history. That is the lesson of Jonah’s mission to Nineveh. Because of the wickedness practiced in that city, God directed Jonah to warn its people of the inevitable consequence of their conduct. Their positive response to his message averted for a time the pending disaster, much to Jonah’s displeasure: “But it [God’s mercy upon Nineveh] displeased Jonah exceedingly … And he prayed … O LORD, was not this my saying … for I knew that thou art a gracious God, and merciful, slow to anger [patient], and of great kindness” (Jonah 4:1,2). The heart of the biblical message is not God’s existence, nor his eternity, nor his dominion. As Jonah understood, its core is that God gave his creation liberty by entering his rest. That liberty or freedom makes love possible. If not freely given, love has no meaning. Ultimately, by liberty and love, God’s desire to be “all in all” will be realized. Not by force, not by fear, but by the spirit of rest will that wondrous purpose be fulfilled: “Now the Lord [God, see vs. 3] is that [s]pirit [of rest, of love, see also 2 Corinthians 13:11]: and where the [s]pirit of the Lord is, there is liberty” (2 Corinthians 3:17). Love is the very nature of the heavenly Father and must not be regarded as just one of a number of divine activities, along with create, sustain, judge, or any of the others the Bible makes manifest. A loving creation is the purpose of God; and the spirit of rest is the kernel from which it can grow, from which his free creation, human or angelic, may be transformed after divine “likeness.” The Bible presents a Creator who is not a god of wrath, but a God of rest. He does not exercise absolute prerogative; instead, in love he allows his rational created beings freedom to choose their individual destiny. In the beginning he assigned angels of his spirit creation to minister to the humans of his physical creation, though some kept not their “first estate” (Jude 1:6; 2 Peter 2:4). He provided his human creation all that was necessary to easily sustain life, only to have one simple word of caution not honored. Later, out of all earthly nations, he chose the children of Israel to be his people, only to see them worship false gods. Joshua’s challenge to the wayward was a dramatic example of the freedom God has given to his creation: “Choose you this day whom ye will serve; whether the gods which your fathers served that were on the other side of the flood,{FOOTNOTE: “Flood” probably means the Euphrates (Joshua 24:3) and therefore Joshua was referring to the gods of Abraham’s day.} or the gods of the Amorites, in whose land ye dwell: but as for me and my house, we will serve the LORD” (Joshua 24:15). God’s way of rest was decidedly manifest in his interaction with this wayward people. Though attentive to their actions, and the consequences thereof, he did not leave his rest: “In all their [the Israelites’] affliction he [God, see vs. 7] was afflicted, and the angel of his presence saved them: in his love and in his pity he [God] redeemed them; and he bare them, and carried them all the days of old” (Isaiah 63:9). God has not, nor will he ever, violate the free-will he created. For him to be “all in all,” his spirit of rest, his way of liberty and of love, is not to be mitigated. Even though his spirit can be grieved (Genesis 6:6; Ephesians 4:30), quenched (1 Thessalonians 5:19), and resisted (Acts 7:51), having given his creation free-will, he continues in his rest. When by love God sent his firstborn son into the world (John 3:16), that son was opposed by angels, and rejected by those chosen people, because he came not as a majestic ruler but rather as a lowly servant (Philippians 2:7). During his first advent ministry the son, in lesson after lesson, conveyed the import of the Father’s spirit of rest: “But I say unto you which hear [today the church hears, tomorrow Israel and the world will hear], Love your enemies, do good to them which hate you, Bless them that curse you, and pray for them which despitefully use you. And unto him that smiteth thee on the one cheek offer also the other” (Luke 6:27-29). The parable of the prodigal son provides a compelling picture of God’s willingness to turn the other cheek (the spirit of rest) and let his creatures choose their own destiny; yet, he stands ever ready for any of the wayward to return, and has great joy when they do: “And he [the prodigal son] arose, and came to his father. But when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him” (Luke 15:20). To have a creation that loves, free-will is necessary. God purposefully entered his rest, and yielded his prerogative, so he might have a close and intimate relationship with his creation, to be “all in all.” Only with free beings can such loving communion exist. Thus, creature freedom is not a threat to divine supremacy, it is its crowning achievement. God’s willingness to create beings possessing free-will who can love demonstrates his “amazing grace” and his superiority over all things. To bring about a creation that lives in love requires power of a kind far higher than that characterized by force and coercive domination. Solomon, in his wisdom, understood this spirit: “He that is slow to anger is better than the mighty; and he that ruleth his spirit [restrains self] [is better] than he that taketh a city” (Proverbs 16:32). Entering God’s Rest The Bible is filled with instances where free choices had to be made including Adam’s option to heed God’s simple command, Israel’s decision as a nation to serve its God or not, and Ninevah’s decision to heed the message of Jonah. The call to the church today, and to the remainder of mankind in the coming age, is to freely enter God’s rest: “For, brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh [restrain self], but by love serve one another” (Galatians 5:13). The spirit of rest is founded on the way of liberty and of love. Such a spirit sets aside personal prerogatives; such a spirit allows others the freedom to exercise their free-will; such a spirit may be realized only if the fear that reinforces an enslaved mentality is overcome: “There is no fear in love; but perfect love casteth out fear” (1 John 4:18). To overcome the bondage engendered by fear, there must be more than belief in God, there must be belief of God: “For ye have not received the spirit of bondage again to fear; but ye have received the [s]pirit of adoption, whereby we cry, Abba, Father” (Romans 8:15). Today, just as with Israel of old, only by having an unreserved belief of the heavenly Father as a God of rest, not a god of wrath, is fear vanquished and self freely restrained. Only then will we not “come short” of entering God’s rest. Only then will God be “all in all.” In the kingdom for which the church prays (Matthew 6:10; Luke 11:2), by the ministry for which it is being prepared (1 Peter 2:5), that purpose of the Creator will be accomplished—not because he forces it to be so, but because it will be the earnest desire of an enlightened creation. When no longer enslaved by fear, the human creation will freely restrain itself, extend liberty to others, and serve one another in love. To be a minister for that divine purpose in the coming age, as a member of the body of the anointed, the church now in this lifetime must set aside personal prerogatives, no longer live “after the flesh,” and allow others the liberty to exercise their free-will. Though created in his image, to attain the likeness of the God who is love, one must enter his rest. It is not optional. It is imperative! |