Monite Sune 7, 2021

GOD IS . . . (KO E ‘OTUA´, ‘OKU . . )

5.        GOD IS ETERNAL

               KO E ‘OTUA´ ‘OKU LAUʻITANITI

Have you not known? Have you not heard? The Lord is the everlasting God, the Creator of the ends of the earth. He does not faint or grow weary; his understanding is unsearchable. (Isaiah 40:28)

‘Ikai kuo ke ‘ilo? kehe, ‘ikai kuo ke fanongo? Ko e ‘Otua ta‘engata ‘a Sihova, ‘a e Fakatupu ‘o e ngaahi ngata‘anga ‘o māmani; ‘oku ‘ikai ke vaivai ia, pea ‘oku ‘ikai ke ongosia, ‘oku ta‘emahakulea ‘ene fakakaukau.

(‘Aisea 40:28)

            Doctrine

God is the everlasting God. Or to put it another way, God is eternal: “The eternal God is your dwelling place, and underneath are the everlasting arms" (Deut. 33:27). But as soon as we make this statement, we run into a serious problem. We simply cannot conceive of or express God's eternity because we are beings who have not always existed but were created by a God who has always been and will always be. Our minds are puzzled by such a concept: “Behold, God is great, and we know him not; the number

of his years is unsearchable” (Job 36:26). In the words of Stephen Charnock, "If man compares himself with other creatures, he may be too sensible of his greatness; but if he compares himself with God, he cannot but be sensible of his baseness."

What do we mean when we say that God is eternal? First, his eternality is unlike the eternal state experienced by humans or angels, all of whom were created in time. Time has a beginning with succession of moments, but God has no beginning, succession of moments, or ending (Gen. 1:1; Job 36:26; Ps. 90:2). God's eternality speaks of his timeless and unchangeable (yet not static) nature. As theologians of the past have argued, the statement "Time began with the creature” rings truer than “The creature began with time”.

            Tokāteline

Ko e ‘Otua´, ko e ‘Otua ta‘engata ia. Pe ko hono toe fakalea ‘e tahaa´, ‘oku lau ‘itāniti ‘a e ‘Otua: “Ko e ʻOtua taʻengata ko ho hūfanga, pea ʻoku ʻi lalo ʻiate koe ʻa e nima tolonga taʻengata” (Teut 33:27 Uesi). Ka ‘i he taimi ‘oku tau fai ai ‘a e lea ko eni, ‘oku tau fehangahangai mo ha palopalema lahi. ‘Oku ta’emalava ke tau fakakaukauʻi pe fakamatala’i ‘a e tu’unga ta’engata ‘o e ‘Otua, koe’uhi ko e fa’ahinga kitautolu na’e ‘ikai ke tau ‘i ai mei he kamata’anga, ka na’e fakatupu ‘e ha ‘Otua na’e ‘i ai talu mei tuai pe te ne ‘i ai ma’u ai pe. ‘Oku matu’aki fakatupu fifili ia ki hotau ‘atamai: “Vakai, ko ‘Ela ‘oku hopo hake, ‘oku ‘ikai te tau ma‘ilo ia: Ko e lau ‘o hono ngaahi ta‘u ko e me‘a ta‘emahakulea” (Siope 36:26). Ko e lau eni ‘a Sitīveni Saianoke (Stephen Charnock) “Ka fakatatau ‘e he fa’ahinga ‘o e tangata´ ia ki ha toe me’a mo’ui na’e fakatupu, te ne ongo’i ‘oku makehe ia mo lelei; ka ‘o kapau te ne fakahoa ia ki he ‘Otua, te ne toki ‘ilo ‘a hono tu’unga ko e efu mo e fulikivanu.”

Ko e ha ‘etau ‘uhinga ki he’etau pehē ‘oku ta’engata ‘a e ‘Otua? ‘Uluaki, ko e tu’unga lau’itaniti ‘o e ‘Otua´, ‘oku makehe ia mei he tu’unga ‘o e tangata´ pea mo e kau ‘angelo, he na’e fakatupu kotoa kinautolu ‘i taimi. Ko e taimi´, ‘oku ‘i ai hono kamata’anga mo hono hokohoko, ka ‘oku ‘ikai ha kamata’anga ia ‘o e ‘Otua, pe hokohoko pe ngata’anga (Sen 1:1; Siope 36:26; Saame 90:2). Ko e tu’unga lau’itaniti ‘o e ‘Otua, ‘oku sio ia ki he’ene ‘i tu’a taimi mo hono natula ta’eliliu. Ko e kau Teolosia ‘o ono’aho´, na’a nau pehe, ‘oku tonu ange ‘a e taku, “Na’e toki kamata ‘a taimi ‘i hono fakatupu ‘o e me’a mo’ui” - ‘i he pehē, “Na’e kamata ‘a e me’a mo’ui´ ‘i taimi.”

My son, keep my words

TAMA, tauhi ‘eku ngaahi lea 

Palovepi 8-9 (Proverbs 8-9)

 (8:11-12) He ‘oku lelei hake ‘a e poto ‘i he makakula koloa; Pea neongo pe ko e hā ho manako ‘e ‘ikai ala fakatatau ki ai. Ko au Poto ‘oku ou fale ‘aki ‘a e fakapotopoto,

(8:11-12) for wisdom is better than jewels, and all that you may desire cannot compare with her. “I, wisdom, dwell with prudence, and I find knowledge and discretion.

 

* G. Campbell Morgan's Exposition on the Whole Bible*

The section containing the instructions of wisdom ends with two discourses, the first of which is the great call of wisdom. This takes up and deals more minutely with the call in the earlier part of the book. It opens with an announcement that wisdom is making its appeal everywhere amid the busy activities of life. Then follows her call.

This is, first, an appeal to men to attend (verses Pro 8:4-11 ). This they should do because wisdom speaks excellent things, and speaks in righteousness. Moreover, the words of wisdom are plain and more valuable than all riches.

 Sapate Sune 6, 2021

The fool says in his heart, “There is no God.”

KUO pehē ‘e he vale ‘i hono loto, “Oku ‘ikai ha ‘Otua.

Saame 14 - 15 (Psalm 14 - 15)

(14:1-2) 1 KUO pehē ‘e he vale ‘i hono loto, “Oku ‘ikai ha ‘Otua.” Kuo nau fakaka‘anga, kuo nau fakalielia‘i ‘enau ngaahi tō‘onga; ‘Oku ‘ikai ha fai lelei ‘e toko taha. 2 Ne ‘afio hifo mei langi ‘a Sihova ki he hako‘i tangata, Ke vakai pe ‘oku fakapotopoto ha taha, Pe ai ha taha ‘oku kumi ki he ‘Otua.

(14:1-2) 1 The fool says in his heart, “There is no God.” They are corrupt, they do abominable deeds; there is none who does good. 2 The Lord looks down from heaven on the children of man, to see if there are any who understand, who seek after God.

 

* G. Campbell Morgan's Exposition on the Whole Bible*

Here the psalmist utters his own consciousness of the meaning of godlessness. In its essence it is folly. The word "fool" here stands for moral perversity rather than intellectual blindness. This is repeated in the declaration, "They are corrupt,'' and in the statement that their works are abominable. To his own testimony the psalmist adds the statement of the divine outlook on humanity. It is the same. Men do not recognize God and their doings are therefore evil.

The psalmist then looks at certain occasions without naming them. "There" refers to some occasion of God's deliverance of His people. The thought is that when God was recognized by His people their enemies were filled with fear. Then there is a contrasting picture of the oppressed people of God put to shame, "because Jehovah is his refuge"; the thought being that the refuge was neglected and the chosen therefore rejected (see Psa 53:5 ). The thought of the whole psalm is of the safety of godliness and the peril of ungodliness. Jehovah cannot be deceived. He knows and this events always prove. The psalm ends with a sigh for the coming of the day of deliverance.

 

*Commentary: David Guzik – Study Guide on the Psalms*

The fool has said in his heart, "There is no God": David looked at those who denied the existence of God and came to the conclusion that they are fools. The idea behind this ancient Hebrew word translated fool is more moral than intellectual. David did not have in mind those not smart enough to figure God out (no one is that smart); he had in mind those who simply reject God.

"That is, 'No God for me.' So his is a practical as well as theoretical atheism. Not only does he not believe in God, he also acts on his conviction." (Boice)

David says this because of the plain evidence that there is a God; evidence in both creation and human conscience that Paul described in Romans 1. The fact that some men insist on denying the existence of God does not erase God from the universe; it instead speaks to their own standing as fools. As Paul wrote in Romans 1:22, Professing to be wise, they became fools.

"The Hebrew word for fool in this psalm is nabal, a word which implies an aggressive perversity, epitomized in the Nabal of 1 Samuel 25:25." (Kidner)

The God-denying man is a fool because:

- He denies what is plainly evident.

- He believes in tremendous effect with no cause.

- He denies a moral authority in the universe.

- He believes only what can be proven by the scientific method.

- He takes a dramatic, losing chance on his supposition that there is no God.

- He refuses to be persuaded by the many powerful arguments for the existence of God.

There are many powerful arguments for the existence of God; among them are these:

- The Cosmological Argument: The existence of the universe means there must be a creator God.

- The Teleological Argument: The existence of design in the universe means there must be a designer God.

- The Anthropological Argument: The unique nature and character of humanity means there must be a relational God.

- The Moral Argument: The existence of morality means there must be a governing God.

"Which is cause, and which is effect? Does atheism result from folly, or folly from atheism? It would be perfectly correct to say that each is cause and each is effect." (Morgan)

 Tokonaki Sune 5, 2021

But I have trusted in your steadfast love

Ka ko au Kuo u falala ki ho‘o meesi

Saame 12 - 13 (Psalm 12 - 13)

(13:5-6) Ka ko au Kuo u falala ki ho‘o meesi; ‘E fiefia hoku loto ‘i ho‘o fakamo‘ui. Ka u hiva mu‘a kia Sihova; He kuo ne ‘ofa‘i kita.

(13:5-6) But I have trusted in your steadfast love; my heart shall rejoice in your salvation. I will sing to the Lord, because he has dealt bountifully with me.

* G. Campbell Morgan's Exposition on the Whole Bible*

This little psalm is very full of beauty as it traces the way by which many a tried and , tempest-tossed soul has found consolation and strength. First of all, there is the cry almost of despair. Foes are oppressing the men of faith. There seems to be no succor even from Jehovah. Yet carefully note that his faith in Jehovah, who is God, abides. He is able to help. To Him then he cries.

This is a lesson of profound value. If the heart be overburdened and Jehovah seems to hide His face, let the story of woe be told to Him. It is a holy exercise. Men may not understand it. They may even charge us with failing faith; when, as a matter of fact, while all other anchorage crumbles in the storm, faith fastens itself more surely on the Rock. How does the psalm end? With a song of triumph. Yet it is a song of faith, for deliverance is not yet realized. How, then, does the song emerge from the wail? Carefully examine the words:

But I have trusted in Thy mercy; My heart shall rejoice in Thy salvation.

That backward look has served to remind the troubled heart of deliverances and a new confidence is born of the memory which utters itself in a song. It is good to "forget the things behind" if memory of them would hinder present consecration. It is also good to remember all the way Jehovah has led us when the day was dark with fear.

*Commentary: David Guzik – Study Guide on the Psalms*

(5a) David's trust in God's mercy.

But I have trusted in Your mercy;

I have trusted: David, after his prayer, came to a place of confidence and trust. I have trusted speaks in the past tense; it is as if David remembered that he really did trust God and he cleared away the fog from his sleepy eyes as God enlightened his eyes.

In Your mercy: At this place of discouragement, David could not trust in God's justice, or in God's law, or in God's holiness. Those things might condemn him because his feelings had made him not see clearly. But he could always trust in God's mercy. When you can't trust anything else, trust in God's mercy.

"He begins his prayer as if he thought God would never give him a kind look more … But by the time he had exercised himself a little in duty, his distemper wears off, the mists scatter, and his faith breaks out as the sun in its strength." (William Gurnall, cited in Spurgeon)

(5b-6a) David's joy in the LORD and His salvation.

My heart shall rejoice: Now, David was still in the realm of feelings (rejoice). But he directed his feelings instead of having his feelings direct him (shall rejoice). He told his heart to get busy rejoicing!

In Your salvation: This is what David rejoiced in. David, if he could rejoice in nothing else, could rejoice in the salvation God gave him. This is solid ground for any believer. If you are saved, you can rejoice, and tell your heart to start rejoicing.

I will sing to the LORD: David knew rejoicing is wonderfully expressed in singing. So, he would sing to the LORD. Singing to the LORD would both express his joy and increase his joy.

"There is not half enough singing in the world … I remember a servant who used to sing while she was at the wash-tub. Her mistress said to her, 'Why, Jane, how is it that you are always singing?' She said, 'It keeps the bad thoughts away.'" (Spurgeon)

David moved from being depressed and feeling abandoned by God, to singing joy. "The fact that we feel abandoned itself means that we really know God is there. To be abandoned you need somebody to be abandoned by. Because we are Christians and have been taught by God in the Scriptures, we know that God still loves us and will be faithful to us, regardless of our feelings." (Boice)

 Falaite Sune 4, 2021 

The Lord is king forever

‘Oku Tu‘i ‘a Sihova ‘o lauikuonga

Saame 10 - 11 (Psalm 10 - 11)

(10:16) ‘Oku Tu‘i ‘a Sihova ‘o lauikuonga pea ta‘engata: Kuo ‘auha ‘a e hīteni mei hono fonua.

(10:16)  The Lord is king forever and ever; the nations perish from his land.

 

* G. Campbell Morgan's Exposition on the Whole Bible*

In the Septuagint and other versions, probably the ancient Hebrew, Psalms 9:1-20; Psa 10:1-18 appear as one. There is a clear connection between them, but it is that of contrast. In the former the singer has rejoiced in the exercise of Jehovah's rule in the whole earth. In this he mourns what seems to be the abandonment of His own people. There is, first, the protesting cry of the heart against what seems to be divine indifference to the injustice being wrought by the wicked against the poor (1,2). This injustice is then described in detail. It is graphic description of the brutality of earthly rule when it has forgotten God, or says in its ignorance that God has forgotten it.

The picture would fit many times of misrule on the pages of human history. There is a heart cry to Jehovah, to God to interfere. If the psalm opens in complaint, it closes in confidence. The wicked man is wrong about God. He does see and know. The cry of the oppressed He hears. Deliverance must come, for Jehovah is King. Not once or twice, but often the men of faith have been driven to cry out against the oppression of man by man. Happy is he whose faith causes him to complain directly to Jehovah. The result is ever a renewed consciousness of the certainty of the divine government and the necessary rightness of the ultimate issue.

 Tu’apuleulu Sune 3, 2021

If anyone makes a special vow to the Lord…

Ka fakaai ‘e ha taha ha tukumo‘ui…te ke tu‘utu‘uni mahu‘inga ki ai.

Levitiko 27 (Leviticus 27)

(v. 1-2) 1 The Lord spoke to Moses, saying, 2 “Speak to the people of Israel and say to them, If anyone makes a special vow to the Lord involving the valuation of persons,

(v. 1-2) 1 PEA folofola ‘a Sihova kia Mōsese, ‘o pehē, 2 Lea ki ha‘a ‘Isileli, pea ke tala kiate kinautolu, Ka fakaai ‘e ha taha ha tukumo‘ui, ko e me‘a ki ha kakai kuo tuku kia Sihova, te ke tu‘utu‘uni mahu‘inga ki ai.

 

* G. Campbell Morgan's Exposition on the Whole Bible*

In this final page of the Book of Leviticus we have something superadded to actual laws and yet of very vital importance. It is concerned with vows. A vow is a promise made to God voluntarily and not in obedience to any divine requirement. That is not to suggest that a vow is wrong. It expresses a devotion of the person or of property to the service of God beyond that which is demanded in the strict economy of relationship. It is not necessary therefore that any such vows should be made, but it is laid down clearly that if they are made, they must be religiously observed.

Vows dealing with the devotion of the person, of beasts, of houses, and of fields are dealt with and the great principle is emphasized throughout that though such offerings are voluntarily, yet they must be paid to the full. If for any reason whatever one making such a vow desires to be set free from it or to redeem that which he has devoted, he must pay its full value, and something more, according to the appraisements of the priests.

 

*Commentary: David Guzik – Study Guide on Leviticus*

When a man consecrates by a vow certain persons to the LORD: What did it mean to consecrate a person to the LORD? It could be done either for one's self, or on behalf of another (such as consecrating a child unto the LORD). This was a completely voluntary act, meant to demonstrate that this person was totally given to God.

For example, a man from the tribe of Judah, in a time of distress, or out of gratitude, or out of a sense of calling, wants to consecrate his son to the LORD. He could not give his son to the service of the tabernacle, because he was not a priestly family. So to consecrate his son, he would follow the procedures in the following verses.

The beauty of these commands is that it gave the one making a vow of consecration something definite to do; the vow of consecration was therefore far more than mere words, it had a definite action associated with it - and prevented people from making empty vows to God.

Pulelulu Sune 2, 2021

I will make my dwelling among you

Pea te u tu‘u hoku Tāpanekale ‘i homou lotolotonga

Levitiko 26 (Leviticus 26)

(v. 11-12) I will make my dwelling among you, and my soul shall not abhor you. And I will walk among you and will be your God, and you shall be my people.

(v. 11-12) Pea te u tu‘u hoku Tāpanekale ‘i homou lotolotonga; pea ‘e ‘ikai fehi‘a ‘a hoku loto kiate kimoutolu. Pea te u hā‘ele‘ele ‘i homou lotolotonga, pea te u nofo ko homou ‘Otua, pea te mou nofo mai ko hoku kakai.

 

* G. Campbell Morgan's Exposition on the Whole Bible*

In these brief repetitions of laws two gracious promises and solemn warnings were set forth. The laws reiterated were fundamental. There must be no idolatry. There must be perpetual observance of the Sabbath and a constant reverence in the sanctuary. The great promises show how conditions of well-being are ever entirely dependent on obedience to the government of God.

In like manner the warnings show that disobedience will always be followed with calamity.

It is most instructive in the giving of the law, to observe how the declension and wandering of the people was evidently known to the King, and that notwithstanding this fact, these promises of final restoration were made. Thus, while human responsibility is most solemnly enforced, it is done in such a way as to create the conviction that the love of God will prove itself finally victorious over all human failure.

 

*Commentary: David Guzik – Study Guide on Leviticus*

The best promises are saved for last: First, that Israel would enjoy a special relationship with God. If not for this, all the material blessings described previously would be empty.

When Israel walked after the LORD, these blessings were real; one example of this is when the Queen of Sheba came to Solomon and saw a nation so blessed, she knew it had to be of God (1 Kings 10:1-13).

I have broken the bands of your yoke and made you walk upright: This final blessing speaks of freedom and dignity. This passage almost feels like the New Testament, God proclaims the liberty of His people and then invites them to walk in it.

 Tusite Sune 1, 2021

It shall be a jubilee for you

ko e Siupeli ia kiate kimoutolu

Levitiko 25 (Leviticus 25)

(v. 10) And you shall consecrate the fiftieth year, and proclaim liberty throughout the land to all its inhabitants. It shall be a jubilee for you, when each of you shall return to his property and each of you shall return to his clan.

(v. 10) Pea te mou tapui ‘a e ta‘u ko hono nimangofulu, pea te mou fanongonongo tau‘atāina ‘i he fonua ki he kau nofo kotoa: ko e Siupeli ia kiate kimoutolu, pea te mou foki takitaha ki hono tofi‘a, pea foki takitaha ki hono fāmili.

 

* G. Campbell Morgan's Exposition on the Whole Bible*

The last section of the Book of Leviticus is occupied with setting forth laws concerning the outward signs in the land of the proof of possession, together with certain promises and warnings, all ending with instructions concerning making and observing vows.

The signs affecting the land were, first, the Sabbath of the land and, second, redemption in the year of jubilee. These signs served to keep before the people the fact that God is the original Owner and Possessor of the land and that no man can treat it as absolutely his own. In the year of jubilee great human interrelationships were insisted on. The laws of this year of jubilee are carefully set out as they affect the land, dwelling houses, and persons. The only thing to which a man has a right in the land is that which results from his own labor. In the year of jubilee, moreover, the slave was to be liberated, thus reminding men that they could have no absolute and final property in any human being. The law, moreover, emphatically provided that during the period of bondage, the slave was not to be governed with rigor. In these laws the foundations of the social order were firmly laid. The interhuman relationships of both property and possession were conditioned in the fundamental fact of relationship to God.