The beautiful and touching song by Jordan Feliz Beloved fills one with the vision of a love of God that is real and beyond any boundary our imagination, including theological presuppositions, may impose. We are essential not accidental. Christian theology, however,sees us humans not as being true children of God, at least not to the same degree that Jesus was. It says that God created us out of pity. Lol, please forgive me for using that old acronym. Others simply affirm that God did not create us because he needed us, so does gotquestions.org, which moves on to add other irrational affirmations as theology.
I just don't know what to say to those believes. I will go into more detail in another post. In this one I just simply state that no parent of love has children out of pity. Far from it.
In this post, I placed Feliz's song above because his song conveys a sense of a profound and real relationship with God.
Recently, I had an interchange with a couple of friends of a great friend of mine through facebook. My friend teaches at a local Seminary and know people from all different denominations.
I just don't know what to say to those believes. I will go into more detail in another post. In this one I just simply state that no parent of love has children out of pity. Far from it.
In this post, I placed Feliz's song above because his song conveys a sense of a profound and real relationship with God.
Recently, I had an interchange with a couple of friends of a great friend of mine through facebook. My friend teaches at a local Seminary and know people from all different denominations.
I don't recall how the topic of whether we are children of God or not came into the conversation. But they asserted that according to the Bible, more precisely John 8:44, people are children of the devil until they accept Jesus as Lord and Savior.
You are of your father the devil, and you want to do the desires of your father. He was a murderer from the beginning, and does not stand in the truth because there is no truth in him. Whenever he speaks a lie, he speaks from his own nature, for he is a liar and the father of lies.
This verse, however, came almost forced out by the circumstances in which Jesus was being not only accused by a group of previous followers, but they were also thinking how to do away with Jesus. This background has utmost importance in the reason for Jesus speaking like that.
If we examine how much did this condemnatory thought played a part in the teachings of Jesus to the people we find that this was the only occasion Jesus utters such a verbal attack against his opponents.
Then, how important was the concept of God's Parenthood of mankind in Jesus' thought?
If we examine how much did this condemnatory thought played a part in the teachings of Jesus to the people we find that this was the only occasion Jesus utters such a verbal attack against his opponents.
Then, how important was the concept of God's Parenthood of mankind in Jesus' thought?
I remembered certain statements where Jesus had told people that God was their father. As I researched great was my surprise when I discovered that all of these statements were an integral part of what we have traditionally call the Sermon on the Mount.
The Sermon on the Mount can be without doubt the most influential speech ever. Its call for peace and love of enemies inspired even the great Mahatma Gandhi.
Note on Gandhi: "If then I had to face only the Sermon on the Mount and my own interpretation of it, I should not hesitate to say, ‘Oh, yes, I am a Christian.’ But negatively I can tell you that in my humble opinion, what passes as Christianity is a negation of the Sermon on the Mount.”
The Sermon on the Mount can be without doubt the most influential speech ever. Its call for peace and love of enemies inspired even the great Mahatma Gandhi.
Note on Gandhi: "If then I had to face only the Sermon on the Mount and my own interpretation of it, I should not hesitate to say, ‘Oh, yes, I am a Christian.’ But negatively I can tell you that in my humble opinion, what passes as Christianity is a negation of the Sermon on the Mount.”
People from all religious, racial, national backgrounds have spoken for its ethical wisdom. Ironically, though I found that 17 references to the filial relationship between humankind and God resound through its teachings. Few people have considered those references of any significant meaning. Some interpreters simply have affirmed that it was a type of traditional manner of Jewish speech. Jesus did not hold on to tradition for its own sake.
I came upon the realization that this Sermon requires of a more significant title and decided it to baptize it The Sermon on the Parenthood of God.
Jesus offers in here what many have called the ethics of the Kingdom. We would add that he is describing to his listeners just how he thinks and acts; how he lives; How he prays for them to live like. Hence at one moment he asks them to be perfect as (the) Heavenly Father is perfect (5:48). The people could feel that what Jesus proclaimed were not rote memorization of some teachings he had received from the rabbis, but expressed something deeper, his heart, his own being. Thus at the end, though Jesus has no formal institutional education, as other Rabbis, the people saw him as teaching them as one having authority, and not as their scribes (7:29)
Some teachers of scriptures have affirmed that Jesus did not really mean for people to follow his ethical teachings. That fallen human beings, the descendants of Adam and Eve, have no spiritual capacity to follow those directions perfectly.
Jesus offered a parable to his listeners that refute that idea. In Matthew 7: 24- 27 he warns his listeners:
Now let us take a look at how this seminal sermon revolves around the idea that we must live as children of God because that is what we are originally.
The first part of the Sermon on the Mount, or, forgive me, the Sermon on the Parenthood of God, consists of the Beatitudes. These count 8 and on no. 7 Jesus states that:
Jesus clearly begins addressing the Jewish people from verse 17. On the first 16 verses he does not say anything directly in regards of the Jewish Law or nation.
The most dramatic point about Jesus' references to their listeners being children of God but that they have to raise their standards so that other people give glory to their father is that most of the majority of the people listening to them were not disciples. They did not recognize him yet as Messiah, Lord or Savior.
These are the other specific verses where Jesus establishes the parental relationship between his listeners and God.
1. 5: 16 Let your light shine before men in such a way that they may see your good works, and glorify your Father who is in heaven.
I came upon the realization that this Sermon requires of a more significant title and decided it to baptize it The Sermon on the Parenthood of God.
Jesus offers in here what many have called the ethics of the Kingdom. We would add that he is describing to his listeners just how he thinks and acts; how he lives; How he prays for them to live like. Hence at one moment he asks them to be perfect as (the) Heavenly Father is perfect (5:48). The people could feel that what Jesus proclaimed were not rote memorization of some teachings he had received from the rabbis, but expressed something deeper, his heart, his own being. Thus at the end, though Jesus has no formal institutional education, as other Rabbis, the people saw him as teaching them as one having authority, and not as their scribes (7:29)
Some teachers of scriptures have affirmed that Jesus did not really mean for people to follow his ethical teachings. That fallen human beings, the descendants of Adam and Eve, have no spiritual capacity to follow those directions perfectly.
Jesus offered a parable to his listeners that refute that idea. In Matthew 7: 24- 27 he warns his listeners:
“Therefore everyone who hears these words of Mine and acts on them, may be compared to a wise man who built his house on the rock. And the rain fell, and the floods came, and the winds blew and slammed against that house; and yet it did not fall, for it had been founded on the rock. Everyone who hears these words of Mine and does not act on them, will be like a foolish man who built his house on the sand. The rain fell, and the floods came, and the winds blew and slammed against that house; and it fell—and great was its fall.”
Now let us take a look at how this seminal sermon revolves around the idea that we must live as children of God because that is what we are originally.
The first part of the Sermon on the Mount, or, forgive me, the Sermon on the Parenthood of God, consists of the Beatitudes. These count 8 and on no. 7 Jesus states that:
Blessed are the peacemakers, for they shall be called sons of God.What is very particular to these first statements is that Jesus seems to speak to people in general without concern to any human-made artificial barrier such as race, nationality or religion. When he says Blessed are the peacekeepers, he does not say anything in regards to "those of my Jerusalem, or those of my people." Just as Jesus expressed loved for people of other nations (see Luke 4:25- 27, Matthew 8:5- 13 -the faith of the Roman Centurion, and John 4: 7- 39-the Samaritan Woman) his first statements shed grace upon anyone who practices the attitudes he blesses.
Jesus clearly begins addressing the Jewish people from verse 17. On the first 16 verses he does not say anything directly in regards of the Jewish Law or nation.
The most dramatic point about Jesus' references to their listeners being children of God but that they have to raise their standards so that other people give glory to their father is that most of the majority of the people listening to them were not disciples. They did not recognize him yet as Messiah, Lord or Savior.
These are the other specific verses where Jesus establishes the parental relationship between his listeners and God.
1. 5: 16 Let your light shine before men in such a way that they may see your good works, and glorify your Father who is in heaven.
2. 5: 43- 45 “You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ But I say to you, love your enemies and pray for those who persecute you, so that you may be sons of your Father who is in heaven; for He causes His sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.
Notice that Jesus affirms beyond a shadow of a doubt that God is their Father, their Heavenly Father. Their conduct, however, prevents that from being manifested. As long that they hold on their grudges and resentments, as long as they harbor hate towards enemies hoping that God will vindicate them, their conduct is not worthy of one who is a child of God.
3. 5: 48 Therefore you are to be perfect, as your heavenly Father is perfect.
After having reminded them that they must live in a manner worthy of their nature, children of God, he calls them emphatically to even perfect their character as that of God by becoming people of unconditional love towards everyone.
4. 6: 3- 4 When Jesus gives directions as to how a his listeners should give alms he frames it in the context of being a child of God.
But when you give to the poor, do not let your left hand know what your right hand is doing, so that your giving will be in secret; and your Father who sees what is done in secret will reward you.
5. 6: 6 But you, when you pray, go into your inner room, close your door and pray to your Father who is in secret, and your Father who sees what is done in secret will reward you.
In here, Jesus repeats the term 'Father'. This can hardly be taken as some type of metaphorical description of our relationship with God.
6. 6: 9 When Jesus begins teaching people how to pray he asks them to call God Father.
“Pray, then, in this way:
The general 'our' calls the people to feel in communion with everyone else. Jesus does not only seeks to lift up their spirit by making them feel God is their real parent. He hopes to build a spirit of community We are brothers and sisters.
7. 6:14-15 For if you forgive others for their transgressions, your heavenly Father will also forgive you. 15 But if you do not forgive others, then your Father will not forgive your transgressions.
3. 5: 48 Therefore you are to be perfect, as your heavenly Father is perfect.
After having reminded them that they must live in a manner worthy of their nature, children of God, he calls them emphatically to even perfect their character as that of God by becoming people of unconditional love towards everyone.
4. 6: 3- 4 When Jesus gives directions as to how a his listeners should give alms he frames it in the context of being a child of God.
But when you give to the poor, do not let your left hand know what your right hand is doing, so that your giving will be in secret; and your Father who sees what is done in secret will reward you.
5. 6: 6 But you, when you pray, go into your inner room, close your door and pray to your Father who is in secret, and your Father who sees what is done in secret will reward you.
In here, Jesus repeats the term 'Father'. This can hardly be taken as some type of metaphorical description of our relationship with God.
6. 6: 9 When Jesus begins teaching people how to pray he asks them to call God Father.
“Pray, then, in this way:
‘Our Father who is in heaven,
Hallowed be Your name.
Hallowed be Your name.
7. 6:14-15 For if you forgive others for their transgressions, your heavenly Father will also forgive you. 15 But if you do not forgive others, then your Father will not forgive your transgressions.
Once again Jesus repeats the title of Father in reference to God. This statement serves in making another point. In the first reference Jesus calls God his listener's heavenly Father. Just this instance could be taken as metaphorical language. However, in the next one, right on the same sentence Jesus simply calls God Father. The idea that God is some type of symbolical Parent comparable to our actual parents in this physical world fails to include Jesus' emphatic use of the term Father without the heavenly qualification.
8. In verse 6:32- 33 Jesus uses the Jews manner of calling those who are not members of their cultural inheritance Gentiles to make a point. He says:
For the Gentiles eagerly seek all these things; for your heavenly Father knows that you need all these things. But seek first His kingdom and His righteousness, and all these things will be added to you.
This last statement puts in greater relief Jesus' attempt to make his fellow countrymen live by their true origin and not by neither mere cultural or national traditions. All human seek the same things but those who are aware of the ultimate nature of men should give priority to the quest for the realization of the ideal of the Father. Having the correct priorities will guarantee that anything that we need in our lives will be found.
9. 7:11 This next verse carries a lot of weight in recognizing the underlying central theme of Jesus' ethical code for living. As Jesus had told his listeners that they being parent who love their children would not give anything that would hurt the child when the child asks for food, how much more the Heavenly Father who is truly good will give to those who ask. In other words, the comparison is not a fictitious one. God does not relate to us just as a real parent does. He is the best parent anyone can have.
If you then, being evil, know how to give good gifts to your children, how much more will your Father who is in heaven give what is good to those who ask Him!
The true understanding of this verse is not that God listens to us. Instead the one listening is our Heavenly Father. He listens to us with a parental heart wanting to give to his children much more than any human parent can give to their children.
10.
We have to wait for the end, the last use of the title Father for God, to have Jesus describe his relationship between God and himself as that of Father and Son. After the entire speech Jesus calling people children of the Heavenly Father, and they feeling good about it, they should be more than ready to accept Jesus' claim that he is one of them also. Jesus did not begin as so many who preach do by condemning our condition. He speaks with compassion and true love. Hence, people feel that Jesus' authority though not the same as a formal rabbi seems to be more valid than one of them. After calling his listeners children of God almost 20 times then he proclaims his true filial relationship to God. He has lived in such a way as to be worthy of being called Lord. Yet, even recognizing his lordship does not ensure anyone's entrance into heaven. Only doing the will of the Father can do that.
However, contrary to them, Jesus has been living in the manner God wants his children to live. Each and everyone of the things Jesus asked of his audience he has been already living in accordance with.
But not only that. Jesus' last description of God as Father represents a warning to his listeners also. Jesus tell his audience that they should not just be impressed by Jesus' teachings. Calling him Lord will not be sufficient. Doing God's will, placing the Kingdom of the Heavenly Father first becomes our highest ethical maxim and what anyone who enjoys being called a child of God should be focused on doing.
Before leaving I would like to put some music to this message. I love this song which comes from the Inspirational Diva of the Philippines Jamie Rivera, 'We Are All God's Children'.
Has this post been of value to you?
Do you know of any other time Jesus calls us children of God?
Please comment below and share with others that might need to hear this message.
8. In verse 6:32- 33 Jesus uses the Jews manner of calling those who are not members of their cultural inheritance Gentiles to make a point. He says:
For the Gentiles eagerly seek all these things; for your heavenly Father knows that you need all these things. But seek first His kingdom and His righteousness, and all these things will be added to you.
This last statement puts in greater relief Jesus' attempt to make his fellow countrymen live by their true origin and not by neither mere cultural or national traditions. All human seek the same things but those who are aware of the ultimate nature of men should give priority to the quest for the realization of the ideal of the Father. Having the correct priorities will guarantee that anything that we need in our lives will be found.
9. 7:11 This next verse carries a lot of weight in recognizing the underlying central theme of Jesus' ethical code for living. As Jesus had told his listeners that they being parent who love their children would not give anything that would hurt the child when the child asks for food, how much more the Heavenly Father who is truly good will give to those who ask. In other words, the comparison is not a fictitious one. God does not relate to us just as a real parent does. He is the best parent anyone can have.
If you then, being evil, know how to give good gifts to your children, how much more will your Father who is in heaven give what is good to those who ask Him!
The true understanding of this verse is not that God listens to us. Instead the one listening is our Heavenly Father. He listens to us with a parental heart wanting to give to his children much more than any human parent can give to their children.
10.
We have to wait for the end, the last use of the title Father for God, to have Jesus describe his relationship between God and himself as that of Father and Son. After the entire speech Jesus calling people children of the Heavenly Father, and they feeling good about it, they should be more than ready to accept Jesus' claim that he is one of them also. Jesus did not begin as so many who preach do by condemning our condition. He speaks with compassion and true love. Hence, people feel that Jesus' authority though not the same as a formal rabbi seems to be more valid than one of them. After calling his listeners children of God almost 20 times then he proclaims his true filial relationship to God. He has lived in such a way as to be worthy of being called Lord. Yet, even recognizing his lordship does not ensure anyone's entrance into heaven. Only doing the will of the Father can do that.
However, contrary to them, Jesus has been living in the manner God wants his children to live. Each and everyone of the things Jesus asked of his audience he has been already living in accordance with.
But not only that. Jesus' last description of God as Father represents a warning to his listeners also. Jesus tell his audience that they should not just be impressed by Jesus' teachings. Calling him Lord will not be sufficient. Doing God's will, placing the Kingdom of the Heavenly Father first becomes our highest ethical maxim and what anyone who enjoys being called a child of God should be focused on doing.
Before leaving I would like to put some music to this message. I love this song which comes from the Inspirational Diva of the Philippines Jamie Rivera, 'We Are All God's Children'.
Has this post been of value to you?
Do you know of any other time Jesus calls us children of God?
Please comment below and share with others that might need to hear this message.
You are so correct, and there are plenty of other examples in the Gospels and in other New Testament narratives which support the assertion that Jesus wanted and admonished his disciples to see him and his life as an example to follow fully in heart, mind and spirit.
ReplyDeleteDr. Michael Hentrich