Monday, November 06, 2006
FALSE TEACHING by JOHN PIPER
Desiring God - God centered resources from the ministry of John Piper
From the series: Romans: The Greatest Letter Ever Written
From the topic: False Teaching
Watch Out for Those Who Lead You Away from the Truth
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By John Piper November 5, 2006
Romans 16:17-20
I appeal to you, brothers, to watch out for those who cause divisions and create obstacles contrary to the doctrine that you have been taught; avoid them. Such persons do not serve our Lord Christ, but their own appetites, and by smooth talk and flattery they deceive the hearts of the naive. For your obedience is known to all, so that I rejoice over you, but I want you to be wise as to what is good and innocent as to what is evil. The God of peace will soon crush Satan under your feet. The grace of our Lord Jesus Christ be with you.
I recall talking to a wise leader of a large missions organization about doctrinal faithfulness. He said something to this effect, “It’s crucial. And so is unity. Some people emphasize one, and some the other. Our organization is made of two kinds of people: purity boys and unity boys.” The unity boys naturally emphasize the preciousness of personal relationships and tend to neglect an emphasis on truth. The purity boys naturally emphasize the preciousness of truth and tend to neglect the nurture of personal relationships.
In fact, you could probably categorize people and churches and denominations and institutions and movements in the evangelical church today (or even in society in general) along these lines: There are those who emphasize doctrinal purity, and there are those that emphasize relational unity.
Loving People and Loving Truth
I hope you are feeling uncomfortable with that description. A good impulse inside of you would be saying right now: “Do we have to choose? Can’t it be both? Can’t you love truth and love people?” In fact, it would be an even more biblical impulse if you found yourself thinking, “I don’t even think you can love people if you don’t love truth. How can you do what is ultimately good for people if you don’t have any strong convictions about what is ultimately good?”
And yet there is no escaping the reality that people and churches and denominations and schools and even whole periods in history lean one way or the other. I think the period of history we live in is not an easy time to be a lover of truth. The most common criticism, if you stand for an important truth and imply by that stand that others should believe it, is that you are arrogant, which is the opposite of being loving (1 Corinthians 13:4), and therefore you are undermining relationships.
For many thoughtful people today the only path to peaceful relationships in a pluralistic world is the path of no truth that deserves assent from everyone. It seems on the face of it to make sense. If no one claims that what he believes deserves assent from anyone else, then we can live together in peace. Right? So peaceful pluralism and diminished truth claims go hand in hand.
But it doesn’t work like that. When there is no truth that deserves assent from everybody, the only arbiter in our competing desires is power. Where truth doesn’t define what’s right, might makes right. And where might makes right, weak people pay with their lives. When the universal claim of truth disappears, what you get is not peaceful pluralism or loving relationships; what you get is concentration camps and gulags.
Purity for the Sake of Unity
I want you to see from the Bible—and feel in your bones—the importance of being a purity boy for the sake of being a unity boy. I want you to see and feel how out of step this text is with today’s Western culture. It pictures a way of thinking and living that most of our fellow Americans would consider offensive, unloving, fundamentalistic, and out of date. It’s mainly a purity text—a text calling for vigilance in matters of truth and doctrine. But it’s not only that. In a striking way, it is a unity text. The goal of the vigilance for right teaching is to avoid Christ-belittling, self-exalting dissension.
So my hope in preaching from verses 17 and 18 is that you will be freed from any blindness or bondage to this truth-diminishing period of time in which we live. And I pray that, because of this liberty, you would know what it is to love your adversaries and that you would have fresh power from the gospel to magnify Christ in showing that love.
Let’s read again Romans 16:17-18,
I appeal to you, brothers, to watch out for those who cause divisions and create obstacles contrary to the doctrine that you have been taught; avoid them. For such persons do not serve our Lord Christ, but their own appetites, and by smooth talk and flattery they deceive the hearts of the naive.
Verse 17 gives two commands that seem contradictory, but they are joined by a phrase that shows why they are not contradictory. And verse 18 gives two reasons why these two commands are so crucial. Let’s look first at the commands in verse 17.
Watch Out for Those Who Cause Divisions
The first command in verse 17 is to watch out for those who cause divisions and create obstacles or stumbling blocks. “I appeal to you, brothers, to watch out for those who cause divisions and create obstacles.” So it is clear from this command that Paul is concerned about unity. He wants to promote unity. Watch out for those who cause divisions. These are enemies of unity. Watch out for them. I don’t want them to have that effect on you.
Avoid Them
The second command in verse 17 is to avoid these people. The last phrase in the verse: “Avoid them.” Stay away from them. Now the reason I said these two commands sound contradictory is that the first one is driven by a passion for unity: Watch out for those who cause divisions. And the second one is, in fact, a call for division. When you spot such a division-causing person, divide from him. Avoid him.
The Dividing Line of Doctrine
What is it then between these two commands that helps us see how they are not in fact contradictory? It’s Paul’s reference to doctrine. Verse 17: “I appeal to you, brothers, to watch out for those who cause divisions and create obstacles contrary to the doctrine that you have been taught.” The issue here is not the same as in chapter 14 where Paul is dealing with different convictions about non-essential things. There he said, in verse 5, “Each one should be fully convinced in his own mind.” There was no talk in chapter 14 about avoiding people. The whole point was to help the strong and the weak Christians live together in mutual respect and understanding.
But now here in Romans 16:17, the approach is dramatically different. Here Paul says: Avoid them. Divide from them. Why? Because they are promoting doctrine contrary to what they had been taught. Now Paul’s response to this could have been: Well, nobody has all the truth, and everybody has a piece of it, and unity is more important than truth, and so don’t divide. And we would say: That impulse would not be all bad, would it? Unity is a good thing. Paul cares about it. His first command is: “Watch out for those who cause divisions.”
Truth-Based Division for the Sake of Truth-Based Unity
But that is not the way he responded to this situation. Instead, for the sake of unity—that is, truth-based unity—Paul calls for truth-based division. Avoid them. I don’t know how Paul could make any clearer how he relates doctrine and unity. For Paul, doctrine is the basis of unity. Without the common doctrine they had been taught, the unity would not have been Christian unity. So he is willing to call for truth-based disunity (“Avoid them.” “Divide from them.”) for the sake of truth-based unity.
In other words, when a person departs from the doctrine that the apostles had taught, Paul sees this as a greater threat to unity than the disunity caused by avoiding such people. If we say: How can that be? How can dividing from a false teacher who rises up in the church promote unity in the church? The answer is that the only unity that counts for unity in the church is rooted in a common apostolic teaching. Isolating false teachers—avoiding them—is Paul’s strategy for preserving unity that is based on true teaching.
Joy in the Truth Is Dominant
Now let’s pause here before looking at the reasons for these commands in verse 18. I want to make a clarifying comment about both of these commands and the doctrine that connects them.
First, with regard to the command to “watch out for those who cause divisions and create obstacles contrary to the doctrine that you have been taught,” it is possible to go overboard on this. I hesitate even to say it, since I don’t think this is the temptation of most churches or most Christians today. But it is possible, and there are churches and people that do go overboard.
What I mean is that they become so obsessed with spotting doctrinal error that they lose their ability to rejoice in doctrinal truth. They’re like dogs that are trained so completely to sniff out drugs at the airport, that even when they’re off duty they greet everybody that way. It doesn’t make for a very welcoming atmosphere.
The book of Romans does not make this mistake. Periodically Paul warns against doctrinal or ethical error. But most of Romans is a glorious display of the work of Christ for us and in us. So let’s ask the Lord to help us get the balance right here. We must do this: “Watch out for those who cause divisions and create obstacles contrary to the doctrine that you have been taught.” But this is not the main thing we do. Vigilance over error is necessary, but joy in the truth is dominant.
There Is a Defined Body of Doctrine
Second, with regard to the doctrine, don’t miss the obvious: There is such a thing—a body of doctrine that someone can go against. Verse 17: “Watch out for those who cause divisions and create obstacles contrary to the doctrine that you have been taught.” There is a doctrinal standard. There is something you can depart from. Paul refers to it in several ways. In Romans 6:17, he calls it the standard of teaching: “[You] have become obedient from the heart to the standard of teaching to which you were committed.” In 2 Timothy 1:13-14, he calls it the pattern of sound words and the good deposit. “Follow the pattern of the sound words that you have heard from me, in the faith and love that are in Christ Jesus. By the Holy Spirit who dwells within us, guard the good deposit entrusted to you.” In Acts 20:27, he calls it the whole counsel of God. “I did not shrink from declaring to you the whole counsel of God.”
So there is a body or standard or pattern of sound doctrine. The caution here, of course, is that we must not put every minor opinion about hundreds of Bible verses in this category so that there is no room for any disagreement at all (cf. Philippians 3:15). The pattern of sound doctrine would be a faithful summary of biblical essentials determined by how crucial they are in expressing and preserving the history of redemption, the nature and condition of man, the nature and work of Christ, the nature and word of the Holy Spirit, and the nature and work of God the Father. One of the greatest challenges in the quest for unity is deciding what belongs in this body of doctrine when Paul says, if someone departs from it, avoid him. That’s part of what the elders were working on last year in the baptism question. And which we are still working on.
Leave Room for Enemy Love
Third, with regard to the second command at the end of verse 17 (avoid them), we need to be sure we leave room for obedience to the teaching in Romans 12 that says we should “Bless those who curse you” (v. 14), and, “If possible, so far as it depends on you, live peaceably with all” (v. 18), and so on.
Avoiding someone does not mean: Stop caring about him, or stop praying for him, or even stop talking to them. When Peter acted contrary to the gospel in Galatians 2, Paul did not first avoid him. He first confronted him with a view to winning him back. That kind of contact is not forbidden. What Paul commands with the words avoid them, is not no contact at all, but the kind of contact that communicates life can go on as usual between us. It can’t. If you, as a professing Christian, persist in departing from the doctrine the apostles taught, we can’t simply hang out together like we used to.
False Teachers Seem Nice
That brings us finally to verse 18 and the two reasons Paul gives for why doctrinal vigilance is so important. Verse 18: “For such persons [that is, the persons who depart from the doctrine] do not serve our Lord Christ, but their own appetites, and by smooth talk and flattery they deceive the hearts of the naive.”
Let’s take the second one first. Verse 18b: “By smooth talk and flattery they deceive the hearts of the naive.” The word for flattery is simply blessing. And smooth talk doesn’t necessarily mean manifestly slippery. It just means pleasant and plausible. So the reason we must be so vigilant over biblical doctrine is that those who depart from it take simple people with them by pleasant, plausible speech that presents itself as a blessing. False teachers don’t get a following by being rough and harsh. They get a following by being nice.
Just take two examples from history: Arius (d. 336) and Socinus (d. 1604)—both of whom denied the deity of Christ. Parker Williamson describes Arius like this:
Here was a bright, energetic, attractive fellow, the kind of citizen whom any Rotary Club would welcome. Singing sea chanties in dockside pubs and teaching Bible stories to the Wednesday night faithful, this was an immensely popular man. His story reminds us that heresy does not bludgeon us into belief. We are seduced. (Parker T. Williamson, Standing Firm: Reclaiming the Chastain Faith in Times of Controversy [Lenoir, North Carolina: PLC Publications, 1996], p. 31.)
And another writer describes Socinus like this:
He was a gentleman. His morals were above reproach and he distinguished himself by his unfailing courtesy. Unfailing courtesy was remarkable in an age when even the great Protestant leaders, Luther and Calvin would use vile street language when arguing with their opponents.
This means that it will seldom be popular to resist false teachers in the church because they are almost always perceived as bringing a blessing and speaking with winsome words. They are gentlemen. And Paul says the innocent are carried away. Hence he says, “Watch out for them. And avoid them.”
False Teachers Serve Their Own Appetites
The other reason why doctrinal vigilance is so crucial, Paul says, is (verse 18a) because “such persons [the false teachers] do not serve our Lord Christ, but their own appetites”—literally their own belly. In other words, the issue in false teaching is not a simple intellectual mistake. Behind the plausible speech and the smooth gentlemanly demeanor is idolatry, and the idol is the belly—the appetite for food or sex or human approval. Behind serious false teaching, we almost always find not merely intellectual mistakes, but worldly passions enslaving the mind.
Watch Out
So I close with a pointed call to vigilance: Watch out for smooth talkers who pastor large churches, write many books, lead wide ministries, and do not manifestly prize above their earthly good the whole counsel of God.
© Desiring God
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Monday, September 04, 2006
A Prayer for Unity in the SBC by the HOLY SPIRIT.
Some Food for Thought from one of God’s most humble Servants that I have known.
Dr. John M. Frame
Prof. of Systematic Theology and Philosophy
Reformed Theological Seminary, Orlando, Florida
An Unrealistic Dream
1. That Reformed thinkers continue to have bright, fresh ideas, but that they present these ideas with humility and treat with grace and patience those who are not immediately convinced.
2. That Reformed thinkers with bright ideas discourage the rapid formation of parties to contend for those ideas.
3. That those initially opposed to those bright ideas allow some time for gentle, thoughtful discussion before declaring the bright ideas to be heresy.
4. That these opponents also discourage the rapid formation of partisan groups.
5. That those contending for various doctrinal positions accept the burden of proof, willing to bear the difficulty of serious biblical exegesis.
6. That we try much harder to guard our tongues (Jas. 3:1-12), saving the strongest language of condemnation (e.g., “denying the gospel”) for those who have been declared heretics by the judicial processes of the church.
7. That Reformed churches, ministries, and institutions be open to a wider range of opinions than they are now—within limits, of course.
8. That we honor one another as much for character and witness as we do for agreement with our theological positions.
9. That occasionally we smile and jest about our relatively minor differences, while praying, worshiping, and working together in the love of Christ.
FILLED WITH THE HOLY SPIRIT
Scripture Reading: Acts 2:1-4
[They] were filled with the Holy Spirit and began to speak in other tongues as the Spirit enabled them. Acts 2:4
One of the best strategies the devil uses to distract Christians is to get them involved in fruitless theological squabbles. One of those discussions concerns signs that can accompany being filled with the Holy Spirit.
Some argue that all Christians filled with the Holy Spirit must speak in tongues. Others argue that speaking in tongues is just one of the many gifts that the Spirit gives to believers.
But what is the main message of Acts 2:1-4? Our reading for today speaks of the faithful followers of Christ who stayed where he wanted them to stay and received whom he said they would receive. As a result of their obedience to the command Jesus had given them—"Do not leave Jerusalem, but wait for the gift my Father promised" (Acts 1:4)—they all were filled with the Holy Spirit.
The question for each of us is whether we live daily in obedience to Jesus Christ: Have I received the fullness of the Holy Spirit so that I may become a powerful witness of the gospel?
We will not tire of saying that effective Christian living and ministry are impossible if believers are not filled with the Holy Spirit.
Have you been filled with the Holy Spirit? Does that filling reveal itself through your obedience?
Prayer
Lord, please, forgive all my sins. Come into my life and fill me with your Holy Spirit so that I may become a powerful witness of your good news in this world. Amen.
Today is a ministry of The Back to God Hour
http://www.BacktoGod.net/
email: btgh@crcna.org
800.879.6555;
Eph 4:30 -
And grieve not the Holy Spirit of God - This is addressed to Christians, and it proves that it is possible for them to grieve the Holy Spirit. The word used here - λυπεῖτε lupeite - means properly to afflict with sorrow; to make sad or sorrowful. It is rendered to make sorry, or sorrowful, Mat_14:9; Mat_17:23; Mat_18:31; Mat_19:22; Mat_26:22, Mat_26:37; Mar_14:19; Joh_16:20; 2Co_2:2; 2Co_6:10; 2Co_7:8-9, 2Co_7:11; 1Th_4:13. It is rendered "grieved," Mar_10:22; Joh_21:17; Rom_14:15; 2Co_2:4-5; Eph_4:20; and once. "in heaviness," 1Pe_1:6. The verb does not elsewhere occur in the New Testament. The common meaning is, to treat others so as to cause grief. We are not to suppose that the Holy Spirit literally endures "grief, or pain," at the conduct of people. The language is such as is suited to describe what "men" endure, and is applied to him to denote that kind of conduct which is "suited" to cause grief; and the meaning here is, "do not pursue such a course as is "suited" in its own nature, to pain the benevolent heart of a holy being. Do not act toward the Holy Spirit in a manner which would produce pain in the bosom of a friend who loves you. There is a course of conduct which will drive that Spirit from the mind as if he were grieved and pained - as a course of ingratitude and sin would pain the heart of an earthly friend, and cause him to leave you." If asked what that conduct is, we may reply:
(1) Open and gross sins. They are particularly referred to here; and the meaning of Paul is. that theft, falsehood, anger, and kindred vices, would grieve the Holy Spirit and cause him to depart.
(2) anger, in all its forms. Nothing is more suited to drive away all serious and tender impressions from the mind, than the indulgence of anger.
(3) Licentious thoughts and desires. The Spirit of God is pure, and he dwells not in a soul that is filled with corrupt imaginings.
(4) Ingratitude. "We" feel ingratitude more than almost anything else; and why should we suppose that the Holy Spirit would not feel it also?
(5) neglect. The Spirit of God is grieved by that. Often he prompts us to pray; he disposes the mind to seriousness, to the perusal of the Bible, to tenderness and penitence. We neglect those favored moments of our piety, and lose those happy seasons for becoming like God.
(6) Resistance. Christians often resist the Holy Spirit. He would lead them to be dead to the world; yet they drive on their plans Of gain. He would teach them the folly of fashion and vanity; yet they deck themselves in the most frivolous apparel. He would keep them from the splendid party, the theater, and the ballroom; yet they go there. A l that is needful for a Christian to do in order to be eminent in piety, is to yield to the gentle influences which would draw him to prayer and to heaven.
Whereby ye are sealed - see the notes on 2Co_1:22.
Unto the day of redemption - see the notes on Eph_1:14.
Dr. John M. Frame
Prof. of Systematic Theology and Philosophy
Reformed Theological Seminary, Orlando, Florida
An Unrealistic Dream
1. That Reformed thinkers continue to have bright, fresh ideas, but that they present these ideas with humility and treat with grace and patience those who are not immediately convinced.
2. That Reformed thinkers with bright ideas discourage the rapid formation of parties to contend for those ideas.
3. That those initially opposed to those bright ideas allow some time for gentle, thoughtful discussion before declaring the bright ideas to be heresy.
4. That these opponents also discourage the rapid formation of partisan groups.
5. That those contending for various doctrinal positions accept the burden of proof, willing to bear the difficulty of serious biblical exegesis.
6. That we try much harder to guard our tongues (Jas. 3:1-12), saving the strongest language of condemnation (e.g., “denying the gospel”) for those who have been declared heretics by the judicial processes of the church.
7. That Reformed churches, ministries, and institutions be open to a wider range of opinions than they are now—within limits, of course.
8. That we honor one another as much for character and witness as we do for agreement with our theological positions.
9. That occasionally we smile and jest about our relatively minor differences, while praying, worshiping, and working together in the love of Christ.
FILLED WITH THE HOLY SPIRIT
Scripture Reading: Acts 2:1-4
[They] were filled with the Holy Spirit and began to speak in other tongues as the Spirit enabled them. Acts 2:4
One of the best strategies the devil uses to distract Christians is to get them involved in fruitless theological squabbles. One of those discussions concerns signs that can accompany being filled with the Holy Spirit.
Some argue that all Christians filled with the Holy Spirit must speak in tongues. Others argue that speaking in tongues is just one of the many gifts that the Spirit gives to believers.
But what is the main message of Acts 2:1-4? Our reading for today speaks of the faithful followers of Christ who stayed where he wanted them to stay and received whom he said they would receive. As a result of their obedience to the command Jesus had given them—"Do not leave Jerusalem, but wait for the gift my Father promised" (Acts 1:4)—they all were filled with the Holy Spirit.
The question for each of us is whether we live daily in obedience to Jesus Christ: Have I received the fullness of the Holy Spirit so that I may become a powerful witness of the gospel?
We will not tire of saying that effective Christian living and ministry are impossible if believers are not filled with the Holy Spirit.
Have you been filled with the Holy Spirit? Does that filling reveal itself through your obedience?
Prayer
Lord, please, forgive all my sins. Come into my life and fill me with your Holy Spirit so that I may become a powerful witness of your good news in this world. Amen.
Today is a ministry of The Back to God Hour
http://www.BacktoGod.net/
email: btgh@crcna.org
800.879.6555;
Eph 4:30 -
And grieve not the Holy Spirit of God - This is addressed to Christians, and it proves that it is possible for them to grieve the Holy Spirit. The word used here - λυπεῖτε lupeite - means properly to afflict with sorrow; to make sad or sorrowful. It is rendered to make sorry, or sorrowful, Mat_14:9; Mat_17:23; Mat_18:31; Mat_19:22; Mat_26:22, Mat_26:37; Mar_14:19; Joh_16:20; 2Co_2:2; 2Co_6:10; 2Co_7:8-9, 2Co_7:11; 1Th_4:13. It is rendered "grieved," Mar_10:22; Joh_21:17; Rom_14:15; 2Co_2:4-5; Eph_4:20; and once. "in heaviness," 1Pe_1:6. The verb does not elsewhere occur in the New Testament. The common meaning is, to treat others so as to cause grief. We are not to suppose that the Holy Spirit literally endures "grief, or pain," at the conduct of people. The language is such as is suited to describe what "men" endure, and is applied to him to denote that kind of conduct which is "suited" to cause grief; and the meaning here is, "do not pursue such a course as is "suited" in its own nature, to pain the benevolent heart of a holy being. Do not act toward the Holy Spirit in a manner which would produce pain in the bosom of a friend who loves you. There is a course of conduct which will drive that Spirit from the mind as if he were grieved and pained - as a course of ingratitude and sin would pain the heart of an earthly friend, and cause him to leave you." If asked what that conduct is, we may reply:
(1) Open and gross sins. They are particularly referred to here; and the meaning of Paul is. that theft, falsehood, anger, and kindred vices, would grieve the Holy Spirit and cause him to depart.
(2) anger, in all its forms. Nothing is more suited to drive away all serious and tender impressions from the mind, than the indulgence of anger.
(3) Licentious thoughts and desires. The Spirit of God is pure, and he dwells not in a soul that is filled with corrupt imaginings.
(4) Ingratitude. "We" feel ingratitude more than almost anything else; and why should we suppose that the Holy Spirit would not feel it also?
(5) neglect. The Spirit of God is grieved by that. Often he prompts us to pray; he disposes the mind to seriousness, to the perusal of the Bible, to tenderness and penitence. We neglect those favored moments of our piety, and lose those happy seasons for becoming like God.
(6) Resistance. Christians often resist the Holy Spirit. He would lead them to be dead to the world; yet they drive on their plans Of gain. He would teach them the folly of fashion and vanity; yet they deck themselves in the most frivolous apparel. He would keep them from the splendid party, the theater, and the ballroom; yet they go there. A l that is needful for a Christian to do in order to be eminent in piety, is to yield to the gentle influences which would draw him to prayer and to heaven.
Whereby ye are sealed - see the notes on 2Co_1:22.
Unto the day of redemption - see the notes on Eph_1:14.
Wednesday, August 30, 2006
THE TRUTH SHALL SET YOU FREE
THE TRUTH SHALL SET YOU FREE Matthew Henry
Luk 12:1-12 -
We find here, I. A vast auditory that was got together to hear Christ preach. The scribes and Pharisees sought to accuse him, and do him mischief; but the people, who were not under the bias of their prejudices and jealousies, still admired him, attended on him, and did him honour. In the mean time (Luk_12:1), while he was in the Pharisee's house, contending with them that sought to ensnare him, the people got together for an afternoon sermon, a sermon after dinner, after dinner with a Pharisee; and he would not disappoint them. Though in the morning sermon, when they were gathered thickly together (Luk_11:29), he had severely reproved them, as an evil generation that seek a sign, yet they renewed their attendance on him; so much better could the people bear their reproofs than the Pharisees theirs. The more the Pharisees strove to drive the people from Christ, the more flocking there was to him. Here was an innumerable multitude of people gathered together, so that they trade one upon another, in labouring to get foremost, and to come within hearing. It is a good sight to see people thus forward to hear the word, and venture upon inconvenience and danger rather than miss an opportunity for their souls. Who are these that thus fly as the doves to their windows? Isa_60:8. When the net is cast where there is such a multitude of fish, it may be hoped that some will be enclosed.
II. The instructions which he gave his followers, in the hearing of this auditory.
1. He began with a caution against hypocrisy. This he said to his disciples first of all; either to the twelve, or to the seventy. These were his more peculiar charge, his family, his school, and therefore he particularly warned them as his beloved sons; they made more profession of religion than others and hypocrisy in that was the sin they were most in danger of. They were to preach to others; and, if they should prevaricate, corrupt the word, and deal deceitfully, hypocrisy would be worse in them than in others. Besides, there was a Judas among them, who was a hypocrite, and Christ knew it, and would hereby startle him, or leave him inexcusable. Christ's disciples were, for aught we know, the best men then in the world, yet they needed to be cautioned against hypocrisy. Christ said this to the disciples, in the hearing of this great multitude, rather than privately when he had them by themselves, to add the greater weight to the caution, and to let the world know that he would not countenance hypocrisy, no, not in his own disciples. Now observe,
(1.) The description of that sin which he warns them against: It is the leaven of the Pharisees. [1.] It is leaven; it is spreading as leaven, insinuates itself into the whole man, and all that he does; it is swelling and souring as leaven, for it puffs men up with pride, embitters them with malice, and makes their service unacceptable to God. [2.] It is the leaven of the Pharisees: "It is the sin they are most of them found in. Take heed of imitating them; be not you of their spirit; do not dissemble in Christianity as they do in Judaism; make not your religion a cloak of maliciousness, as they do theirs."
(2.) A good reason against it: "For there is nothing covered that shall not be revealed, Luk_12:2, Luk_12:3. It is to no purpose to dissemble, for, sooner or later, truth will come out; and a lying tongue is but for a moment. If you speak in darkness that which is unbecoming you, and is inconsistent with your public professions, it shall be heard in the light; some way or other it shall be discovered, a bird of the air shall carry the voice (Ecc_10:20), and your folly and falsehood will be made manifest." The iniquity that is concealed with a show of piety will be discovered, perhaps in this world, as Judas's was, and Simon Magus's, at furthest in the great day, when the secrets of all hearts shall be made manifest, Ecc_12:14; Rom_2:16. If men's religion prevail not to conquer and cure the wickedness of their hearts, it shall not always serve for a cloak. The day is coming when hypocrites will be stripped of their fig-leaves.
2. To this he added a charge to them to be faithful to the trust reposed in them, and not to betray it, through cowardice or base fear. Some make Luk_12:2, Luk_12:3, to be a caution to them not to conceal those things which they had been instructed in, and were employed to publish to the world. "Whether men will hear, or whether they will forbear, tell them the truth, the whole truth, and nothing but the truth; what has been spoken to you, and you have talked of among yourselves, privately, and in corners, that do you preach publicly, whoever is offended; for, if you please men, you are not Christ's servants, nor can you please him," Gal_1:10. But this was not the worst of it: it was likely to be a suffering cause, though never a sinking one: let them therefore arm themselves with courage; and divers arguments are furnished here to steel them with a holy resolution in their work. Consider,
(1.) "The power of your enemies is a limited power (Luk_12:4): I say unto you, my friends" (Christ's disciples are his friends, he calls them friends, and gives them this friendly advice), "be not afraid, do not disquiet yourselves with tormenting fears of the power and rage of men." Note, Those whom Christ owns for his friends need not be afraid of any enemies. "Be not afraid, no, not of them that kill the body, let it not be in the power of scoffers, not even of murderers, to drive you off from your work, for you that have learned to triumph over death may say, even of them, Let them do their worst, after that there is no more that they can do; the immortal soul lives, and is happy, and enjoys itself and its God, and sets them all at defiance." Note, Those can do Christ's disciples no real harm, and therefore ought not to be dreaded, who can but kill the body; for they only send that to its rest, and the soul to its joy, the sooner.
(2.) God is to be feared more than the most powerful men: "I will forewarn you whom you shall fear (Luk_12:5): that you may fear man less, fear God more. Moses conquers his fear of the wrath of the king, by having an eye to him that is invisible. By owning Christ you may incur the wrath of men, which can reach no further than to put you to death (and without God's permission they cannot do that); but by denying Christ, and disowning him, you will incur the wrath of God, which has power to send you to hell, and there is no resisting it. Now of two evils the less is to be chosen, and the greater is to be dreaded, and therefore I say unto you, Fear him." "It is true," said that blessed martyr, Bishop Hooper, "life is sweet, and death bitter; but eternal life is more sweet, and eternal death more bitter."
(3.) The lives of good Christians and good ministers are the particular care of divine Providence, Luk_12:6, Luk_12:7. To encourage us in times of difficulty and danger, we must have recourse to our first principles, and build upon them. Now a firm belief of the doctrine of God's universal providence, and the extent of it, will be satisfying to us when at any time we are in peril, and will encourage us to trust God in the way of duty. [1.] Providence takes cognizance of the meanest creatures, even of the sparrows. "Though they are of such small account that five of them are sold for two farthings, yet not one of them is forgotten of God, but is provided for, and notice is taken of its death. Now, you are of more value than many sparrows, and therefore you may be sure you are not forgotten, though imprisoned, though banished, though forgotten by your friends; much more precious in the sight of the Lord is the death of saints than the death of sparrows." [2.] Providence takes cognizance of the meanest interest of the disciples of Christ: "Even the very hairs of your head are all numbered (Luk_12:7); much more are your sighs and tears numbered, and the drops of your blood, which you shed for Christ's name's sake. An account is kept of all your losses, that they may be, and without doubt they shall be, recompensed unspeakably to your advantage."
(4.) "You will be owned or disowned by Christ, in the great day, according as you now own or disown him," Luk_12:8, Luk_12:9. [1.] To engage us to confess Christ before men, whatever we may lose or suffer for our constancy to him, and how dear soever it may cost us, we are assured that they who confess Christ now shall be owned by him in the great day before the angels of God, to their everlasting comfort and honour. Jesus Christ will confess, not only that he suffered for them, and that they are to have the benefit of his sufferings, but that they suffered for him, and that his kingdom and interest on earth were advanced by their sufferings; and what greater honour can be done them? [2.] To deter us from denying Christ, and a cowardly deserting of his truths and ways, we are here assured that those who deny Christ, and treacherously depart from him, whatever they may save by it, though it were life itself, and whatever they may gain by it, though it were a kingdom, will be vast losers at last, for they shall be denied before the angels of God; Christ will not know them, will not own them, will not show them any favour, which will turn to their everlasting terror and contempt. By the stress here laid upon their being confessed or denied before the angels of God, it should seem to be a considerable part of the happiness of glorified saints that they will not only stand right, but stand high, in the esteem of the holy angels; they will love them, and honour them, and own them, if they be Christ's servants; they are their fellow-servants, and they will take them for their companions. On the contrary, a considerable part of the misery of damned sinners will be that the holy angels will abandon them, and will be the pleased witnesses, not only of their disgrace, as here, but of their misery, for they shall be tormented in the presence of the holy angels (Rev_14:10), who will give them no relief.
(5.) The errand they were shortly to be sent out upon was of the highest and last importance to the children of men, to whom they were sent, Luk_12:10. Let them be bold in preaching the gospel, for a sorer and heavier doom would attend those that rejected them (after the Spirit was poured upon them, which was to be the last method of conviction) than those that now rejected Christ himself, and opposed him: "Greater works than those shall he do, and, consequently, greater will be the punishment of those that blaspheme the gifts and operations of the Holy Ghost in you. Whosoever shall speak a word against the Son of man, shall stumble at the meanness of his appearance, and speak slightly and spitefully of him, it is capable of some excuse: Father, forgive them, for they know not what they do. But unto him that blasphemes the Holy Ghost, that blasphemes the Christian doctrine, and maliciously opposes it, after the pouring out of the Spirit and his attestation of Christ's being glorified (Act_2:33; Act_5:32), the privilege of the forgiveness of sins shall be denied; he shall have no benefit by Christ and his gospel. You may shake off the dust of your feet against those that do so, and give them over as incurable; they have forfeited that repentance and that remission which Christ was exalted to give, and which you are commissioned to preach." The sin, no doubt, was the more daring, and consequently the case the more desperate, during the continuance of the extraordinary gifts and operations of the Spirit in the church, which were intended for a sign to them who believed not, 1Co_14:22. There were hopes of those who, though not convinced by them at first, yet admired them, but those who blasphemed them were given over.
(6.) Whatever trials they should be called out to, they should be sufficiently furnished for them, and honourably brought through them, Luk_12:11, Luk_12:12. The faithful martyr for Christ has not only sufferings to undergo, but a testimony to bear, a good confession to witness, and is concerned to do that well, so that the cause of Christ may not suffer, though he suffer for it; and, if this be his care, let him cast it upon God: "When they bring you into the synagogues, before church-rulers, before the Jewish courts, or before magistrates and powers, Gentile rulers, rulers in the state, to be examined about your doctrine, what it is, and what the proof of it, take no thought what ye shall answer," [1.] "That you may save yourselves. Do not study by what art or rhetoric to mollify your judges, or by what tricks in law to bring yourselves off; if it be the will of God that you should come off, and your time is not yet come, he will bring it about effectually." [2.] "That you may serve your Master; aim at this, but do not perplex yourselves about it, for the Holy Ghost, as a Spirit of wisdom, shall teach you what you ought to say, and how to say it, so that it may be for the honour of God and his cause."
Luk 12:1-12 -
We find here, I. A vast auditory that was got together to hear Christ preach. The scribes and Pharisees sought to accuse him, and do him mischief; but the people, who were not under the bias of their prejudices and jealousies, still admired him, attended on him, and did him honour. In the mean time (Luk_12:1), while he was in the Pharisee's house, contending with them that sought to ensnare him, the people got together for an afternoon sermon, a sermon after dinner, after dinner with a Pharisee; and he would not disappoint them. Though in the morning sermon, when they were gathered thickly together (Luk_11:29), he had severely reproved them, as an evil generation that seek a sign, yet they renewed their attendance on him; so much better could the people bear their reproofs than the Pharisees theirs. The more the Pharisees strove to drive the people from Christ, the more flocking there was to him. Here was an innumerable multitude of people gathered together, so that they trade one upon another, in labouring to get foremost, and to come within hearing. It is a good sight to see people thus forward to hear the word, and venture upon inconvenience and danger rather than miss an opportunity for their souls. Who are these that thus fly as the doves to their windows? Isa_60:8. When the net is cast where there is such a multitude of fish, it may be hoped that some will be enclosed.
II. The instructions which he gave his followers, in the hearing of this auditory.
1. He began with a caution against hypocrisy. This he said to his disciples first of all; either to the twelve, or to the seventy. These were his more peculiar charge, his family, his school, and therefore he particularly warned them as his beloved sons; they made more profession of religion than others and hypocrisy in that was the sin they were most in danger of. They were to preach to others; and, if they should prevaricate, corrupt the word, and deal deceitfully, hypocrisy would be worse in them than in others. Besides, there was a Judas among them, who was a hypocrite, and Christ knew it, and would hereby startle him, or leave him inexcusable. Christ's disciples were, for aught we know, the best men then in the world, yet they needed to be cautioned against hypocrisy. Christ said this to the disciples, in the hearing of this great multitude, rather than privately when he had them by themselves, to add the greater weight to the caution, and to let the world know that he would not countenance hypocrisy, no, not in his own disciples. Now observe,
(1.) The description of that sin which he warns them against: It is the leaven of the Pharisees. [1.] It is leaven; it is spreading as leaven, insinuates itself into the whole man, and all that he does; it is swelling and souring as leaven, for it puffs men up with pride, embitters them with malice, and makes their service unacceptable to God. [2.] It is the leaven of the Pharisees: "It is the sin they are most of them found in. Take heed of imitating them; be not you of their spirit; do not dissemble in Christianity as they do in Judaism; make not your religion a cloak of maliciousness, as they do theirs."
(2.) A good reason against it: "For there is nothing covered that shall not be revealed, Luk_12:2, Luk_12:3. It is to no purpose to dissemble, for, sooner or later, truth will come out; and a lying tongue is but for a moment. If you speak in darkness that which is unbecoming you, and is inconsistent with your public professions, it shall be heard in the light; some way or other it shall be discovered, a bird of the air shall carry the voice (Ecc_10:20), and your folly and falsehood will be made manifest." The iniquity that is concealed with a show of piety will be discovered, perhaps in this world, as Judas's was, and Simon Magus's, at furthest in the great day, when the secrets of all hearts shall be made manifest, Ecc_12:14; Rom_2:16. If men's religion prevail not to conquer and cure the wickedness of their hearts, it shall not always serve for a cloak. The day is coming when hypocrites will be stripped of their fig-leaves.
2. To this he added a charge to them to be faithful to the trust reposed in them, and not to betray it, through cowardice or base fear. Some make Luk_12:2, Luk_12:3, to be a caution to them not to conceal those things which they had been instructed in, and were employed to publish to the world. "Whether men will hear, or whether they will forbear, tell them the truth, the whole truth, and nothing but the truth; what has been spoken to you, and you have talked of among yourselves, privately, and in corners, that do you preach publicly, whoever is offended; for, if you please men, you are not Christ's servants, nor can you please him," Gal_1:10. But this was not the worst of it: it was likely to be a suffering cause, though never a sinking one: let them therefore arm themselves with courage; and divers arguments are furnished here to steel them with a holy resolution in their work. Consider,
(1.) "The power of your enemies is a limited power (Luk_12:4): I say unto you, my friends" (Christ's disciples are his friends, he calls them friends, and gives them this friendly advice), "be not afraid, do not disquiet yourselves with tormenting fears of the power and rage of men." Note, Those whom Christ owns for his friends need not be afraid of any enemies. "Be not afraid, no, not of them that kill the body, let it not be in the power of scoffers, not even of murderers, to drive you off from your work, for you that have learned to triumph over death may say, even of them, Let them do their worst, after that there is no more that they can do; the immortal soul lives, and is happy, and enjoys itself and its God, and sets them all at defiance." Note, Those can do Christ's disciples no real harm, and therefore ought not to be dreaded, who can but kill the body; for they only send that to its rest, and the soul to its joy, the sooner.
(2.) God is to be feared more than the most powerful men: "I will forewarn you whom you shall fear (Luk_12:5): that you may fear man less, fear God more. Moses conquers his fear of the wrath of the king, by having an eye to him that is invisible. By owning Christ you may incur the wrath of men, which can reach no further than to put you to death (and without God's permission they cannot do that); but by denying Christ, and disowning him, you will incur the wrath of God, which has power to send you to hell, and there is no resisting it. Now of two evils the less is to be chosen, and the greater is to be dreaded, and therefore I say unto you, Fear him." "It is true," said that blessed martyr, Bishop Hooper, "life is sweet, and death bitter; but eternal life is more sweet, and eternal death more bitter."
(3.) The lives of good Christians and good ministers are the particular care of divine Providence, Luk_12:6, Luk_12:7. To encourage us in times of difficulty and danger, we must have recourse to our first principles, and build upon them. Now a firm belief of the doctrine of God's universal providence, and the extent of it, will be satisfying to us when at any time we are in peril, and will encourage us to trust God in the way of duty. [1.] Providence takes cognizance of the meanest creatures, even of the sparrows. "Though they are of such small account that five of them are sold for two farthings, yet not one of them is forgotten of God, but is provided for, and notice is taken of its death. Now, you are of more value than many sparrows, and therefore you may be sure you are not forgotten, though imprisoned, though banished, though forgotten by your friends; much more precious in the sight of the Lord is the death of saints than the death of sparrows." [2.] Providence takes cognizance of the meanest interest of the disciples of Christ: "Even the very hairs of your head are all numbered (Luk_12:7); much more are your sighs and tears numbered, and the drops of your blood, which you shed for Christ's name's sake. An account is kept of all your losses, that they may be, and without doubt they shall be, recompensed unspeakably to your advantage."
(4.) "You will be owned or disowned by Christ, in the great day, according as you now own or disown him," Luk_12:8, Luk_12:9. [1.] To engage us to confess Christ before men, whatever we may lose or suffer for our constancy to him, and how dear soever it may cost us, we are assured that they who confess Christ now shall be owned by him in the great day before the angels of God, to their everlasting comfort and honour. Jesus Christ will confess, not only that he suffered for them, and that they are to have the benefit of his sufferings, but that they suffered for him, and that his kingdom and interest on earth were advanced by their sufferings; and what greater honour can be done them? [2.] To deter us from denying Christ, and a cowardly deserting of his truths and ways, we are here assured that those who deny Christ, and treacherously depart from him, whatever they may save by it, though it were life itself, and whatever they may gain by it, though it were a kingdom, will be vast losers at last, for they shall be denied before the angels of God; Christ will not know them, will not own them, will not show them any favour, which will turn to their everlasting terror and contempt. By the stress here laid upon their being confessed or denied before the angels of God, it should seem to be a considerable part of the happiness of glorified saints that they will not only stand right, but stand high, in the esteem of the holy angels; they will love them, and honour them, and own them, if they be Christ's servants; they are their fellow-servants, and they will take them for their companions. On the contrary, a considerable part of the misery of damned sinners will be that the holy angels will abandon them, and will be the pleased witnesses, not only of their disgrace, as here, but of their misery, for they shall be tormented in the presence of the holy angels (Rev_14:10), who will give them no relief.
(5.) The errand they were shortly to be sent out upon was of the highest and last importance to the children of men, to whom they were sent, Luk_12:10. Let them be bold in preaching the gospel, for a sorer and heavier doom would attend those that rejected them (after the Spirit was poured upon them, which was to be the last method of conviction) than those that now rejected Christ himself, and opposed him: "Greater works than those shall he do, and, consequently, greater will be the punishment of those that blaspheme the gifts and operations of the Holy Ghost in you. Whosoever shall speak a word against the Son of man, shall stumble at the meanness of his appearance, and speak slightly and spitefully of him, it is capable of some excuse: Father, forgive them, for they know not what they do. But unto him that blasphemes the Holy Ghost, that blasphemes the Christian doctrine, and maliciously opposes it, after the pouring out of the Spirit and his attestation of Christ's being glorified (Act_2:33; Act_5:32), the privilege of the forgiveness of sins shall be denied; he shall have no benefit by Christ and his gospel. You may shake off the dust of your feet against those that do so, and give them over as incurable; they have forfeited that repentance and that remission which Christ was exalted to give, and which you are commissioned to preach." The sin, no doubt, was the more daring, and consequently the case the more desperate, during the continuance of the extraordinary gifts and operations of the Spirit in the church, which were intended for a sign to them who believed not, 1Co_14:22. There were hopes of those who, though not convinced by them at first, yet admired them, but those who blasphemed them were given over.
(6.) Whatever trials they should be called out to, they should be sufficiently furnished for them, and honourably brought through them, Luk_12:11, Luk_12:12. The faithful martyr for Christ has not only sufferings to undergo, but a testimony to bear, a good confession to witness, and is concerned to do that well, so that the cause of Christ may not suffer, though he suffer for it; and, if this be his care, let him cast it upon God: "When they bring you into the synagogues, before church-rulers, before the Jewish courts, or before magistrates and powers, Gentile rulers, rulers in the state, to be examined about your doctrine, what it is, and what the proof of it, take no thought what ye shall answer," [1.] "That you may save yourselves. Do not study by what art or rhetoric to mollify your judges, or by what tricks in law to bring yourselves off; if it be the will of God that you should come off, and your time is not yet come, he will bring it about effectually." [2.] "That you may serve your Master; aim at this, but do not perplex yourselves about it, for the Holy Ghost, as a Spirit of wisdom, shall teach you what you ought to say, and how to say it, so that it may be for the honour of God and his cause."
Saturday, August 19, 2006
FORGIVENESS NOT LEGALISM
SBCer's WHERE DO YOU STAND ???
Acknowledge God’s intentions.
Forgiveness is God’s gift to you and His intention for you. He has forgiven each disciple of all confessed sins. His forgiving compassion inspires Christians to forgive others and gives us the freedom to do so. Those not experiencing the grace, love, and joy of God’s salvation may have greater difficulty forgiving (Mat_18:21-35).
Mat 18:21 Then Peter came up and said to him, "Lord, how often will my brother sin against me, and I forgive him? As many as seven times?"
Mat 18:22 Jesus said to him, "I do not say to you seven times, but seventy times seven.
Mat 18:23 "Therefore the kingdom of heaven may be compared to a king who wished to settle accounts with his servants.
Mat 18:24 When he began to settle, one was brought to him who owed him ten thousand talents.
Mat 18:25 And since he could not pay, his master ordered him to be sold, with his wife and children and all that he had, and payment to be made.
Mat 18:26 So the servant fell on his knees, imploring him, 'Have patience with me, and I will pay you everything.'
Mat 18:27 And out of pity for him, the master of that servant released him and forgave him the debt.
Mat 18:28 But when that same servant went out, he found one of his fellow servants who owed him a hundred denarii, and seizing him, he began to choke him, saying, 'Pay what you owe.'
Mat 18:29 So his fellow servant fell down and pleaded with him, 'Have patience with me, and I will pay you.'
Mat 18:30 He refused and went and put him in prison until he should pay the debt.
Mat 18:31 When his fellow servants saw what had taken place, they were greatly distressed, and they went and reported to their master all that had taken place.
Mat 18:32 Then his master summoned him and said to him, 'You wicked servant! I forgave you all that debt because you pleaded with me.
Mat 18:33 And should not you have had mercy on your fellow servant, as I had mercy on you?'
Mat 18:34 And in anger his master delivered him to the jailers, until he should pay all his debt.
Mat 18:35 So also my heavenly Father will do to every one of you, if you do not forgive your brother from your heart."
WORKING FOR GOD’S FAVOR FORFEITS IT
.... Do not do what they do, for they do not practice what they preach. They tie up heavy loads and put them on men’s shoulders, but they themselves are not willing to lift a finger to move them. Everything they do is done for men to see...
MATTHEW 23:3-5
The New Testament views Christian obedience as the practice of “good deeds” (works). Christians are to be “rich in good deeds” (1 Tim. 6:18; cf. Matt. 5:16; Eph. 2:10; 2 Tim. 3:17; Titus 2:7, 14; 3:8, 14). A good deed is one done (a) according to the right standard (God’s revealed will, i.e., his moral law); (b) from a right motive (the love to God and others that marks the regenerate heart); (c) with a right purpose (pleasing and glorifying God, honoring Christ, advancing his kingdom, and benefiting one’s neighbor).
Legalism is a distortion of obedience that can never produce truly good works. Its first fault is that it skews motive and purpose, seeing good deeds as essentially ways to earn more of God’s favor than one has at the moment. Its second fault is arrogance. Belief that one’s labor earns God’s favor begets contempt for those who do not labor in the same way. Its third fault is lovelessness in that its self-advancing purpose squeezes humble kindness and creative compassion out of the heart.
In the New Testament we meet both Pharisaic and Judaizing legalism. The Pharisees thought that their status as children of Abraham made God’s pleasure in them possible, and that their formalized daily law-keeping, down to minutest details, would make it actual. The Judaizers viewed Gentile evangelism as a form of proselytizing for Judaism; they believed that the Gentile believer in Christ must go on to become a Jew by circumcision and observance of the festal calendar and ritual law, and that thus he would gain increased favor with God. Jesus attacked the Pharisees; Paul, the Judaizers.
The Pharisees were formalists, focusing entirely on the externals of action, disregarding motives and purposes, and reducing life to mechanical rule-keeping. They thought themselves faithful law-keepers although (a) they majored in minors, neglecting what matters most (Matt. 23:23-24); (b) their casuistry negated the law’s spirit and aim (Matt. 15:3-9; 23:16-24); (c) they treated traditions of practice as part of God’s authoritative law, thus binding consciences where God had left them free (Mark 2:16-3:6; 7:1-8); (d) they were hypocrites at heart, angling for man’s approval all the time (Luke 20:45-47; Matt. 6:1-8; 23:2-7). Jesus was very sharp with them on these points.
In Galatians, Paul condemns the Judaizers’ “Christ-plus” message as obscuring and indeed denying the all-sufficiency of the grace revealed in Jesus (Gal. 3:1-3; 4:21; 5:2-6). In Colossians, he conducts a similar polemic against a similar “Christ-plus” formula for “fullness” (i.e., spiritual completion: Col. 2:8-23). Any “plus” hat requires us to take action in order to add to what Christ has given us is a reversion to legalism and, in truth, an insult to Christ.So far, then, from enriching our relationship with God, as it seeks to do, legalism in all its forms does the opposite. It puts that relationship in jeopardy and, by stopping us focusing on Christ, it starves our souls while feeding our pride. Legalistic religion in all its forms should be avoided like the plague.
Acknowledge God’s intentions.
Forgiveness is God’s gift to you and His intention for you. He has forgiven each disciple of all confessed sins. His forgiving compassion inspires Christians to forgive others and gives us the freedom to do so. Those not experiencing the grace, love, and joy of God’s salvation may have greater difficulty forgiving (Mat_18:21-35).
Mat 18:21 Then Peter came up and said to him, "Lord, how often will my brother sin against me, and I forgive him? As many as seven times?"
Mat 18:22 Jesus said to him, "I do not say to you seven times, but seventy times seven.
Mat 18:23 "Therefore the kingdom of heaven may be compared to a king who wished to settle accounts with his servants.
Mat 18:24 When he began to settle, one was brought to him who owed him ten thousand talents.
Mat 18:25 And since he could not pay, his master ordered him to be sold, with his wife and children and all that he had, and payment to be made.
Mat 18:26 So the servant fell on his knees, imploring him, 'Have patience with me, and I will pay you everything.'
Mat 18:27 And out of pity for him, the master of that servant released him and forgave him the debt.
Mat 18:28 But when that same servant went out, he found one of his fellow servants who owed him a hundred denarii, and seizing him, he began to choke him, saying, 'Pay what you owe.'
Mat 18:29 So his fellow servant fell down and pleaded with him, 'Have patience with me, and I will pay you.'
Mat 18:30 He refused and went and put him in prison until he should pay the debt.
Mat 18:31 When his fellow servants saw what had taken place, they were greatly distressed, and they went and reported to their master all that had taken place.
Mat 18:32 Then his master summoned him and said to him, 'You wicked servant! I forgave you all that debt because you pleaded with me.
Mat 18:33 And should not you have had mercy on your fellow servant, as I had mercy on you?'
Mat 18:34 And in anger his master delivered him to the jailers, until he should pay all his debt.
Mat 18:35 So also my heavenly Father will do to every one of you, if you do not forgive your brother from your heart."
WORKING FOR GOD’S FAVOR FORFEITS IT
.... Do not do what they do, for they do not practice what they preach. They tie up heavy loads and put them on men’s shoulders, but they themselves are not willing to lift a finger to move them. Everything they do is done for men to see...
MATTHEW 23:3-5
The New Testament views Christian obedience as the practice of “good deeds” (works). Christians are to be “rich in good deeds” (1 Tim. 6:18; cf. Matt. 5:16; Eph. 2:10; 2 Tim. 3:17; Titus 2:7, 14; 3:8, 14). A good deed is one done (a) according to the right standard (God’s revealed will, i.e., his moral law); (b) from a right motive (the love to God and others that marks the regenerate heart); (c) with a right purpose (pleasing and glorifying God, honoring Christ, advancing his kingdom, and benefiting one’s neighbor).
Legalism is a distortion of obedience that can never produce truly good works. Its first fault is that it skews motive and purpose, seeing good deeds as essentially ways to earn more of God’s favor than one has at the moment. Its second fault is arrogance. Belief that one’s labor earns God’s favor begets contempt for those who do not labor in the same way. Its third fault is lovelessness in that its self-advancing purpose squeezes humble kindness and creative compassion out of the heart.
In the New Testament we meet both Pharisaic and Judaizing legalism. The Pharisees thought that their status as children of Abraham made God’s pleasure in them possible, and that their formalized daily law-keeping, down to minutest details, would make it actual. The Judaizers viewed Gentile evangelism as a form of proselytizing for Judaism; they believed that the Gentile believer in Christ must go on to become a Jew by circumcision and observance of the festal calendar and ritual law, and that thus he would gain increased favor with God. Jesus attacked the Pharisees; Paul, the Judaizers.
The Pharisees were formalists, focusing entirely on the externals of action, disregarding motives and purposes, and reducing life to mechanical rule-keeping. They thought themselves faithful law-keepers although (a) they majored in minors, neglecting what matters most (Matt. 23:23-24); (b) their casuistry negated the law’s spirit and aim (Matt. 15:3-9; 23:16-24); (c) they treated traditions of practice as part of God’s authoritative law, thus binding consciences where God had left them free (Mark 2:16-3:6; 7:1-8); (d) they were hypocrites at heart, angling for man’s approval all the time (Luke 20:45-47; Matt. 6:1-8; 23:2-7). Jesus was very sharp with them on these points.
In Galatians, Paul condemns the Judaizers’ “Christ-plus” message as obscuring and indeed denying the all-sufficiency of the grace revealed in Jesus (Gal. 3:1-3; 4:21; 5:2-6). In Colossians, he conducts a similar polemic against a similar “Christ-plus” formula for “fullness” (i.e., spiritual completion: Col. 2:8-23). Any “plus” hat requires us to take action in order to add to what Christ has given us is a reversion to legalism and, in truth, an insult to Christ.So far, then, from enriching our relationship with God, as it seeks to do, legalism in all its forms does the opposite. It puts that relationship in jeopardy and, by stopping us focusing on Christ, it starves our souls while feeding our pride. Legalistic religion in all its forms should be avoided like the plague.
Friday, August 11, 2006
DO WE HONOR GOD or OURSELVES!!!
REMEMBER THE SABBATH and KEEP it HOLY!!!
Are we in danger of losing our Witness, for OUR LORD and SAVIOR, JESUS CHRIST. Now I truly believe some of our Old Timers have become LEGALISTS by holding on to Traditions and not adhering to what GOD’S WORD SAYS…
Question:
Do WE honor GOD by obeying The Fourth Commandment and to have a resolution within the SBC and keep the positives on the front line?
No
We have been too busy making our own rules and Baptizing unregenerate people to increase our Numbers and holding up our Traditions, We are Proud that we are Baptists and we are the only ones that can work to advance GOD’S KINGDOM!!!
Do we recommend the King James Version of the BIBLE, because it is more difficult to understand?
Our new President Frank Page wants UNITY of which would be something NEW to the SBC.We all know our New President has a HEART for Missions and that is another reason He was elected.SAD that the powers that control the PRESS don't want the New SBC President Frank Page to Shine for JESUS.
I noticed in preparing this Post, That my spell checker showed some Honor to the word (Sabbath). In this commentary the word says “sabbath”, with no capital “s” and my spell checker says it should be a capital “S”, do we show more HONOR.
Luk 6:1-11 – (Matthew Henry Commentary)
These two passages of story we had both in Matthew and Mark, and they were there laid together (Mat_12:1; Mar_2:23; Mar_3:1), because, though happening at some distance of time from each other, both were designed to rectify the mistakes of the scribes and Pharisees concerning the Sabbath day, on the bodily rest of which they laid greater stress and required greater strictness than the Law-giver intended. Here,
I. Christ justifies his disciples in a work of necessity for themselves on that day, and that was plucking the ears of corn, when they were hungry on that day. This story here has a date, which we had not in the other evangelists; it was on the second Sabbath after the first (Luk_6:1), that is, as Dr. Whitby thinks is pretty clear, the first Sabbath after the second day of unleavened bread, from which day they reckoned the seven weeks to the feast of pentecost; the first of which they called Sabbaton deuteroprōton, the second deuterodeuteron, and so on. Blessed be God we need not be critical in this matter. Whether this circumstance be mentioned to intimate that this Sabbath was thought to have some peculiar honour upon it, which aggravated the offence of the disciples, or only to intimate that, being the first Sabbath after the offering of the first fruits, it was the time of the year when the corn was nearly ripe, is not material. We may observe,
1. 1. Christ's disciples ought not to be nice and curious in their diet, at any time, especially on Sabbath days, but take up with what is easiest got, and be thankful. These disciples plucked the ears of corn, and did eat (Luk_6:1); a little served them, and that which had no delicacy in it.
2. 2. Many that are themselves guilty of the greatest crimes are forward to censure others for the most innocent and inoffensive actions, Luk_6:2. The Pharisees quarreled with them as doing that which it was not lawful to do on the Sabbath days, when it was their own practice to feed deliciously on Sabbath days, more than on all other days.
3. 3. Jesus Christ will justify his disciples when they are unjustly censured, and will own and accept of them in many a thing which men tell them it is not lawful for them to do. How well is it for us that men are not to be our judges, and that Christ will be our Advocate!
4. 4. Ceremonial appointments may be dispensed with, in cases of necessity; as the appropriating of the showbread to the priests was dispensed with, when David was by Providence brought into such a strait that he must have either that or none, Luk_6:3, Luk_6:4. And, if God's own appointments might be thus set aside for a greater good, much more may the traditions of men.
5. 5. Works of necessity are particularly allowable on the Sabbath day; but we must take heed that we turn not this liberty into licentiousness, and abuse God's favourable concessions and condescensions to the prejudice of the work of the day.
6. 6. Jesus Christ, though he allowed works of necessity on the Sabbath day, will notwithstanding have us to know and remember that it is his day, and therefore is to be spent in his service and to his honour (Luk_6:5): The Son of man is Lord also of the Sabbath. In the kingdom of the Redeemer, the Sabbath day is to be turned into a Lord's day; the property of it is, in some respects, to be altered, and it is to be observed chiefly in honour of the Redeemer, as it had been before in honour of the Creator, Jer_16:14, Jer_16:15. In token of this, it shall not only have a new name, the Lord's day (yet not forgetting the old, for it is a Sabbath of rest still) but shall be transferred to a new day, the first day of the week.
II. He justifies himself in doing works of mercy for others on the sabbath day. Observe in this,
7. 1. Christ on the Sabbath day entered into the synagogue. Note, It is our duty, as we have opportunity, to sanctify Sabbaths in religious assemblies. On the Sabbath there ought to be a holy convocation; and our place must not be empty without very good reason.
8. 2. In the synagogue, on the Sabbath day, he taught. Giving and receiving instruction from Christ is very proper work for a Sabbath day, and for a synagogue. Christ took all opportunities to teach, not only his disciples, but the multitude.
9. 3. Christ's patient was one of his hearers. A man whose right hand was withered came to learn from Christ. Whether he had any expectation to be healed by him does not appear. But those that would be cured by the grace of Christ must be willing to learn the doctrine of Christ.
10. 4. Among those who were the hearers of Christ's excellent doctrine, and the eye-witnesses of his glorious miracles, there were some who came with no other design than to pick quarrels with him, Luk_6:7. The scribes and Pharisees would not, as became generous adversaries, give him fair warning that, if he did heal on the Sabbath day, they would construe it into a violation of the fourth commandment, which they ought in honour and justice to have done, because it was a case without precedent (none having ever cured as he did), but they basely watched him, as the lion does his prey, whether he would heal on the Sabbath day, that they might find an accusation against him, and surprise him with a prosecution.
11. 5. Jesus Christ was neither ashamed nor afraid to own the purposes of his grace, in the face of those who, he knew, confronted them, Luk_6:8. He knew their faults, and what they designed, and he bade the man rise, and stand forth, hereby to try the patient's faith and boldness.
12. 6. He appealed to his adversaries themselves, and to the convictions of natural conscience, whether it was the design of the fourth commandment to restrain men from doing good on the Sabbath day, that good which their hand finds to do, which they have an opportunity for, and which cannot so well be put off to another time (Luk_6:9): Is it lawful to do good, or evil, on the Sabbath days? No wicked men are such absurd and unreasonable men as persecutors are, who study to do evil to men for doing good.
13. 7. He healed the poor man, and restored him to the present use of his right hand, with a word's speaking, though he knew that his enemies would not only take offence at it, but take advantage against him for it, Luk_6:10. Let not us be drawn off, either from our duty or usefulness, by the oppression we meet with in it.
14. 8. His adversaries were hereby enraged so much the more against him, Luk_6:11. Instead of being convinced by this miracle, as they ought to have been, that he was a teacher come from God, - instead of being brought to be in love with him as a benefactor to mankind, - they were filled with madness, vexed that they could not frighten him from doing good, or hinder the growth of his interest in the affections of the people. They were mad at Christ, mad at the people, mad at themselves. Anger is a short madness, malice is a long one; impotent malice, especially disappointed malice; such was theirs. When they could not prevent his working this miracle, they communed one with another what they might do to Jesus, what other way they might take to run him down. We may well stand amazed at it that the sons of men should be so wicked as to do thus, and that the Son of God should be so patient as to suffer it.
Luke 6: 6,7 (NLT Commentary)
According to the tradition of the religious leaders, no healing could be done on the Sabbath. Healing, they said, was practicing medicine, and a person could not practice his or her profession on the Sabbath. The religious leaders were more concerned about protecting their laws than freeing a person from painful suffering. The religious leaders were more concerned with negatives: what rules should not be broken, what activities should not be done. Jesus was positive: doing good and helping those in need.
Which would an objective observer say is more characteristic of your Christianity – the positives or the negatives? Are you more concerned about what people shouldn’t be doing than you are about advancing God’s Kingdom? Is your way of being a Christian the only way? And what about your church? The Pharisees thought their religious system had all the answers. They could not accept Jesus because he did not fit into their system. Beware of thinking that you or your church has all the answers. No religious system is big enough to contain Christ completely or to fulfill perfectly all his desires for the world. Christianity is the most positive force to ever hit this planet. Make sure you don’t let it degenerate into a bunch of negatives.
Are we in danger of losing our Witness, for OUR LORD and SAVIOR, JESUS CHRIST. Now I truly believe some of our Old Timers have become LEGALISTS by holding on to Traditions and not adhering to what GOD’S WORD SAYS…
Question:
Do WE honor GOD by obeying The Fourth Commandment and to have a resolution within the SBC and keep the positives on the front line?
No
We have been too busy making our own rules and Baptizing unregenerate people to increase our Numbers and holding up our Traditions, We are Proud that we are Baptists and we are the only ones that can work to advance GOD’S KINGDOM!!!
Do we recommend the King James Version of the BIBLE, because it is more difficult to understand?
Our new President Frank Page wants UNITY of which would be something NEW to the SBC.We all know our New President has a HEART for Missions and that is another reason He was elected.SAD that the powers that control the PRESS don't want the New SBC President Frank Page to Shine for JESUS.
I noticed in preparing this Post, That my spell checker showed some Honor to the word (Sabbath). In this commentary the word says “sabbath”, with no capital “s” and my spell checker says it should be a capital “S”, do we show more HONOR.
Luk 6:1-11 – (Matthew Henry Commentary)
These two passages of story we had both in Matthew and Mark, and they were there laid together (Mat_12:1; Mar_2:23; Mar_3:1), because, though happening at some distance of time from each other, both were designed to rectify the mistakes of the scribes and Pharisees concerning the Sabbath day, on the bodily rest of which they laid greater stress and required greater strictness than the Law-giver intended. Here,
I. Christ justifies his disciples in a work of necessity for themselves on that day, and that was plucking the ears of corn, when they were hungry on that day. This story here has a date, which we had not in the other evangelists; it was on the second Sabbath after the first (Luk_6:1), that is, as Dr. Whitby thinks is pretty clear, the first Sabbath after the second day of unleavened bread, from which day they reckoned the seven weeks to the feast of pentecost; the first of which they called Sabbaton deuteroprōton, the second deuterodeuteron, and so on. Blessed be God we need not be critical in this matter. Whether this circumstance be mentioned to intimate that this Sabbath was thought to have some peculiar honour upon it, which aggravated the offence of the disciples, or only to intimate that, being the first Sabbath after the offering of the first fruits, it was the time of the year when the corn was nearly ripe, is not material. We may observe,
1. 1. Christ's disciples ought not to be nice and curious in their diet, at any time, especially on Sabbath days, but take up with what is easiest got, and be thankful. These disciples plucked the ears of corn, and did eat (Luk_6:1); a little served them, and that which had no delicacy in it.
2. 2. Many that are themselves guilty of the greatest crimes are forward to censure others for the most innocent and inoffensive actions, Luk_6:2. The Pharisees quarreled with them as doing that which it was not lawful to do on the Sabbath days, when it was their own practice to feed deliciously on Sabbath days, more than on all other days.
3. 3. Jesus Christ will justify his disciples when they are unjustly censured, and will own and accept of them in many a thing which men tell them it is not lawful for them to do. How well is it for us that men are not to be our judges, and that Christ will be our Advocate!
4. 4. Ceremonial appointments may be dispensed with, in cases of necessity; as the appropriating of the showbread to the priests was dispensed with, when David was by Providence brought into such a strait that he must have either that or none, Luk_6:3, Luk_6:4. And, if God's own appointments might be thus set aside for a greater good, much more may the traditions of men.
5. 5. Works of necessity are particularly allowable on the Sabbath day; but we must take heed that we turn not this liberty into licentiousness, and abuse God's favourable concessions and condescensions to the prejudice of the work of the day.
6. 6. Jesus Christ, though he allowed works of necessity on the Sabbath day, will notwithstanding have us to know and remember that it is his day, and therefore is to be spent in his service and to his honour (Luk_6:5): The Son of man is Lord also of the Sabbath. In the kingdom of the Redeemer, the Sabbath day is to be turned into a Lord's day; the property of it is, in some respects, to be altered, and it is to be observed chiefly in honour of the Redeemer, as it had been before in honour of the Creator, Jer_16:14, Jer_16:15. In token of this, it shall not only have a new name, the Lord's day (yet not forgetting the old, for it is a Sabbath of rest still) but shall be transferred to a new day, the first day of the week.
II. He justifies himself in doing works of mercy for others on the sabbath day. Observe in this,
7. 1. Christ on the Sabbath day entered into the synagogue. Note, It is our duty, as we have opportunity, to sanctify Sabbaths in religious assemblies. On the Sabbath there ought to be a holy convocation; and our place must not be empty without very good reason.
8. 2. In the synagogue, on the Sabbath day, he taught. Giving and receiving instruction from Christ is very proper work for a Sabbath day, and for a synagogue. Christ took all opportunities to teach, not only his disciples, but the multitude.
9. 3. Christ's patient was one of his hearers. A man whose right hand was withered came to learn from Christ. Whether he had any expectation to be healed by him does not appear. But those that would be cured by the grace of Christ must be willing to learn the doctrine of Christ.
10. 4. Among those who were the hearers of Christ's excellent doctrine, and the eye-witnesses of his glorious miracles, there were some who came with no other design than to pick quarrels with him, Luk_6:7. The scribes and Pharisees would not, as became generous adversaries, give him fair warning that, if he did heal on the Sabbath day, they would construe it into a violation of the fourth commandment, which they ought in honour and justice to have done, because it was a case without precedent (none having ever cured as he did), but they basely watched him, as the lion does his prey, whether he would heal on the Sabbath day, that they might find an accusation against him, and surprise him with a prosecution.
11. 5. Jesus Christ was neither ashamed nor afraid to own the purposes of his grace, in the face of those who, he knew, confronted them, Luk_6:8. He knew their faults, and what they designed, and he bade the man rise, and stand forth, hereby to try the patient's faith and boldness.
12. 6. He appealed to his adversaries themselves, and to the convictions of natural conscience, whether it was the design of the fourth commandment to restrain men from doing good on the Sabbath day, that good which their hand finds to do, which they have an opportunity for, and which cannot so well be put off to another time (Luk_6:9): Is it lawful to do good, or evil, on the Sabbath days? No wicked men are such absurd and unreasonable men as persecutors are, who study to do evil to men for doing good.
13. 7. He healed the poor man, and restored him to the present use of his right hand, with a word's speaking, though he knew that his enemies would not only take offence at it, but take advantage against him for it, Luk_6:10. Let not us be drawn off, either from our duty or usefulness, by the oppression we meet with in it.
14. 8. His adversaries were hereby enraged so much the more against him, Luk_6:11. Instead of being convinced by this miracle, as they ought to have been, that he was a teacher come from God, - instead of being brought to be in love with him as a benefactor to mankind, - they were filled with madness, vexed that they could not frighten him from doing good, or hinder the growth of his interest in the affections of the people. They were mad at Christ, mad at the people, mad at themselves. Anger is a short madness, malice is a long one; impotent malice, especially disappointed malice; such was theirs. When they could not prevent his working this miracle, they communed one with another what they might do to Jesus, what other way they might take to run him down. We may well stand amazed at it that the sons of men should be so wicked as to do thus, and that the Son of God should be so patient as to suffer it.
Luke 6: 6,7 (NLT Commentary)
According to the tradition of the religious leaders, no healing could be done on the Sabbath. Healing, they said, was practicing medicine, and a person could not practice his or her profession on the Sabbath. The religious leaders were more concerned about protecting their laws than freeing a person from painful suffering. The religious leaders were more concerned with negatives: what rules should not be broken, what activities should not be done. Jesus was positive: doing good and helping those in need.
Which would an objective observer say is more characteristic of your Christianity – the positives or the negatives? Are you more concerned about what people shouldn’t be doing than you are about advancing God’s Kingdom? Is your way of being a Christian the only way? And what about your church? The Pharisees thought their religious system had all the answers. They could not accept Jesus because he did not fit into their system. Beware of thinking that you or your church has all the answers. No religious system is big enough to contain Christ completely or to fulfill perfectly all his desires for the world. Christianity is the most positive force to ever hit this planet. Make sure you don’t let it degenerate into a bunch of negatives.
Monday, July 31, 2006
MY KINGDOM COME
I want to share this article with you, it was written by a good and faithfull servant, JOHN PIPER over 2 years ago and is all recorded in GOD'S HOLY WORD (THE BIBLE).
Israel, Palestine, and the Middle East
March 7, 2004
Romans 11:25-32
Lest you be wise in your own conceits, I want you to understand this mystery, brothers: a partial hardening has come upon Israel, until the fullness of the Gentiles has come in. 26 And in this way all Israel will be saved, as it is written, "The Deliverer will come from Zion, he will banish ungodliness from Jacob"; 27 "and this will be my covenant with them when I take away their sins." 28 As regards the gospel, they are enemies of God for your sake. But as regards election, they are beloved for the sake of their forefathers. 29 For the gifts and the calling of God are irrevocable. 30 Just as you were at one time disobedient to God but now have received mercy because of their disobedience, 31 so they too have now been disobedient in order that by the mercy shown to you they also may now receive mercy. 32 For God has consigned all to disobedience, that he may have mercy on all.
Today I would like to address the issue of Israel's relation to the “Promised Land” in the Middle East. This is not primarily an expository message from Romans 11, but an effort to draw out implications of Romans 11 and the rest of Scripture for a very vexing problem in the world today. The existence of Israel in the Middle East and the extent of her borders and her sovereignty are perhaps the most explosive factors in world terrorism and the most volatile factors in Arab-Western relations.
The Arab roots and the Jewish roots in this land go back for thousands of years. Both lay claim to the land not merely because of historical presence, but also because of divine right. I won't try to lay out a detailed peace plan. But I will try to lay out some biblical truths that could guide all of us in thinking about peace and justice in that part of the world. What we think about this, and what we say, does matter, since politicians are influenced by their constituents in these religiously super-charged situations. And we need to know how to pray. And we need to know how to talk to others in a way that honors the truth. So for all those reasons, and for the reason that God is very much involved in this situation, we should talk about it in the context of Romans 11.
To continue reading, go here
http://www.desiringgod.org/library/sermons/04/030704.html
/library/sermons/04/030704.html. Email: mail@desiringGod.org. Toll Free: 888.346.4700.
Israel, Palestine, and the Middle East
March 7, 2004
Romans 11:25-32
Lest you be wise in your own conceits, I want you to understand this mystery, brothers: a partial hardening has come upon Israel, until the fullness of the Gentiles has come in. 26 And in this way all Israel will be saved, as it is written, "The Deliverer will come from Zion, he will banish ungodliness from Jacob"; 27 "and this will be my covenant with them when I take away their sins." 28 As regards the gospel, they are enemies of God for your sake. But as regards election, they are beloved for the sake of their forefathers. 29 For the gifts and the calling of God are irrevocable. 30 Just as you were at one time disobedient to God but now have received mercy because of their disobedience, 31 so they too have now been disobedient in order that by the mercy shown to you they also may now receive mercy. 32 For God has consigned all to disobedience, that he may have mercy on all.
Today I would like to address the issue of Israel's relation to the “Promised Land” in the Middle East. This is not primarily an expository message from Romans 11, but an effort to draw out implications of Romans 11 and the rest of Scripture for a very vexing problem in the world today. The existence of Israel in the Middle East and the extent of her borders and her sovereignty are perhaps the most explosive factors in world terrorism and the most volatile factors in Arab-Western relations.
The Arab roots and the Jewish roots in this land go back for thousands of years. Both lay claim to the land not merely because of historical presence, but also because of divine right. I won't try to lay out a detailed peace plan. But I will try to lay out some biblical truths that could guide all of us in thinking about peace and justice in that part of the world. What we think about this, and what we say, does matter, since politicians are influenced by their constituents in these religiously super-charged situations. And we need to know how to pray. And we need to know how to talk to others in a way that honors the truth. So for all those reasons, and for the reason that God is very much involved in this situation, we should talk about it in the context of Romans 11.
To continue reading, go here
http://www.desiringgod.org/library/sermons/04/030704.html
/library/sermons/04/030704.html. Email: mail@desiringGod.org. Toll Free: 888.346.4700.
Saturday, July 15, 2006
ARE WE BECOMING LEGALIST?
LEGALISM (Judgmental, Self-righteous, Uncaring)
How can legalism destroy our witness?
Matthew 12:1-14
Then he went over to the synagogue, and noticed there a man with a deformed hand. The Pharisees asked Jesus, “Is it legal to work by healing on the Sabbath day?” (They were, of course, hoping he would say “Yes,” so they could arrest him!) (Matthew 12:9-10, tlb)
Legalism puts rules above God. As they pointed to the man with the shriveled hand, the Pharisees tried to trick Jesus by asking him if it was legal to heal on the Sabbath. Their Sabbath rules said that people could be helped on the Sabbath only if their lives were in danger. Jesus healed on the Sabbath several times, and none of those healings were in response to emergencies. If Jesus had waited until another day, he would have been submitting to the Pharisees’ authority, showing that their petty rules were equal to God’s law. If he healed the man on the Sabbath, the Pharisees could claim that because Jesus broke their rules, his power was not from God. But Jesus made it clear how ridiculous and petty their rules were. God is a God of people, not rules. The best time to reach out to someone is when he or she needs help.
Legalism puts rules above human needs. The Pharisees were so concerned about Jesus’ breaking one of their rules that they did not care about the man’s shriveled hand. What is your attitude toward others? If your convictions don’t allow you to help certain people, your convictions may not be in tune with God’s Word. Don’t allow dogma to blind you to human need.
Galatians 4:8-20
Before you Gentiles knew God you were slaves to so-called gods that did not even exist. And now that you have found God (or I should say, now that God has found you) how can it be that you want to go back again and become slaves once more to another poor, weak, useless religion of trying to get to heaven by obeying God’s laws? (Galatians 4:8-9, tlb)
Legalism kills joy. Have you lost your joy? Paul sensed that the Galatians had lost the joy of their salvation because of legalism. Legalism can take away joy because (1) it makes people feel guilty rather than loved; (2) it produces self-hatred rather than humility; (3) it stresses performance over relationship; and (4) it points out how far short we fall rather than how far we’ve come because of what Christ did for us. If you feel guilty and inadequate, check your focus. Are you living by faith in Christ or by trying to live up to the demands and expectations of others?
Colossians 2:6-23
Such regulations indeed have an appearance of wisdom, with their self-imposed worship, their false humility and their harsh treatment of the body, but they lack any value in restraining sensual indulgence. (Colossians 2:23, niv)
Legalism is attractive, but destructive. To the Colossians, the discipline demanded by the false teachers seemed good, and legalism still attracts many people today. Following a long list of religious rules requires strong self-discipline and can make a person appear moral, but religious rules cannot change a person’s heart. Only the Holy Spirit can do that.
Form the Baptist Identity People, this is a recommended read.
I picked up a book at our Association Office after a meeting and I would recommend that everyone read this little book. It suggests the kind of Church JESUS would want us to be. It is filled with Humor and Wisdom. It is a quick read and is written by Mike Nappa titled, “Who Moved My Church”.
How can legalism destroy our witness?
Matthew 12:1-14
Then he went over to the synagogue, and noticed there a man with a deformed hand. The Pharisees asked Jesus, “Is it legal to work by healing on the Sabbath day?” (They were, of course, hoping he would say “Yes,” so they could arrest him!) (Matthew 12:9-10, tlb)
Legalism puts rules above God. As they pointed to the man with the shriveled hand, the Pharisees tried to trick Jesus by asking him if it was legal to heal on the Sabbath. Their Sabbath rules said that people could be helped on the Sabbath only if their lives were in danger. Jesus healed on the Sabbath several times, and none of those healings were in response to emergencies. If Jesus had waited until another day, he would have been submitting to the Pharisees’ authority, showing that their petty rules were equal to God’s law. If he healed the man on the Sabbath, the Pharisees could claim that because Jesus broke their rules, his power was not from God. But Jesus made it clear how ridiculous and petty their rules were. God is a God of people, not rules. The best time to reach out to someone is when he or she needs help.
Legalism puts rules above human needs. The Pharisees were so concerned about Jesus’ breaking one of their rules that they did not care about the man’s shriveled hand. What is your attitude toward others? If your convictions don’t allow you to help certain people, your convictions may not be in tune with God’s Word. Don’t allow dogma to blind you to human need.
Galatians 4:8-20
Before you Gentiles knew God you were slaves to so-called gods that did not even exist. And now that you have found God (or I should say, now that God has found you) how can it be that you want to go back again and become slaves once more to another poor, weak, useless religion of trying to get to heaven by obeying God’s laws? (Galatians 4:8-9, tlb)
Legalism kills joy. Have you lost your joy? Paul sensed that the Galatians had lost the joy of their salvation because of legalism. Legalism can take away joy because (1) it makes people feel guilty rather than loved; (2) it produces self-hatred rather than humility; (3) it stresses performance over relationship; and (4) it points out how far short we fall rather than how far we’ve come because of what Christ did for us. If you feel guilty and inadequate, check your focus. Are you living by faith in Christ or by trying to live up to the demands and expectations of others?
Colossians 2:6-23
Such regulations indeed have an appearance of wisdom, with their self-imposed worship, their false humility and their harsh treatment of the body, but they lack any value in restraining sensual indulgence. (Colossians 2:23, niv)
Legalism is attractive, but destructive. To the Colossians, the discipline demanded by the false teachers seemed good, and legalism still attracts many people today. Following a long list of religious rules requires strong self-discipline and can make a person appear moral, but religious rules cannot change a person’s heart. Only the Holy Spirit can do that.
Form the Baptist Identity People, this is a recommended read.
I picked up a book at our Association Office after a meeting and I would recommend that everyone read this little book. It suggests the kind of Church JESUS would want us to be. It is filled with Humor and Wisdom. It is a quick read and is written by Mike Nappa titled, “Who Moved My Church”.
Tuesday, July 11, 2006
Thursday, July 06, 2006
EFFICACIOUS GRACE
Definition of efficacious grace. Efficacious grace is narrower in scope than common grace and as the name indicates, it is efficacious, that is effective, in those to whom it is given. All who are the recipients of efficacious grace respond to it and become believers. Efficacious grace is also called special grace in contrast to common grace.
A concise definition of efficacious grace is “the work of the Holy Spirit which effectively moves men to believe in Jesus Christ as Saviour.” A further definition is that “Special grace is irresistible. . . . by changing the heart it makes man perfectly willing to accept Jesus Christ unto salvation and to yield obedience to the will of God.” An important emphasis in this definition is that efficacious grace renders the person willing to believe in Jesus Christ; in other words, the individual willingly believes. He does not come against his will. Walvoord’s definition has a similar emphasis: “[efficacious grace is] the instantaneous work of God empowering the human will and inclining the human heart to faith in Christ.” Efficacious grace is based on the “called” passages of Scripture (cf. Rom. 1:1, 6-7; 8:28; 1 Cor. 1:1-2, 24, 26; Eph. 1:18; 4:1, 4; 2 Tim. 1:9). This calling denotes the effective invitation of God whereby He woos the person through the power of the Holy Spirit and renders the individual willing to respond to the gospel.
Explanation of efficacious grace. Eight observations about efficacious grace help give it precise meaning.
First, not everyone is called; efficacious grace is not dispensed to everyone. It is limited to the elect. Conversely, all the elect are the recipients of efficacious grace. In Romans 1:5-6 Paul emphasizes that from among the broad spectrum of Gentiles, the select group making up the church in Rome were called. Not all the Gentiles were called; only those who constituted the church at Rome had been called by the special grace of God. This narrow focus is also seen in 1 Corinthians 1:24-28. From the broad sector of Jews and Gentiles who either found Christ a stumblingblock or foolishness, God called some Jews and some Gentiles to whom Christ represented the power of God. Note the emphasis on called or chosen (same root word as called) in this passage (vv. 24, 26-28).
Second, it is effective because it is never successfully rejected. It is irresistible. This is not to suggest that some would refuse to come but are forced and therefore come into the kingdom struggling. As already mentioned, it means God moves upon the sinner’s will to make him willing to come. As a result, he comes of his volition and does not resist the efficacious grace of God. First Corinthians 1:23-24 emphasizes that the gospel is foolishness to unbelievers, but it is the power of God and it is effective in believers.
The other side of efficacious grace is the need to believe. Thirdly, then, it does not operate contrary to man’s will. Man is still responsible to believe the gospel in order to be saved, and he cannot be saved apart from believing (Acts 16:31). Jesus admonished the unbelieving Jews, “You are unwilling to come to Me, that you may have life” (John 5:40; cf. Matt. 23:37). This was a deliberate refusal and an unwillingness to believe in Christ.
Next, efficacious grace involves the drawing power of God. John 6:44 states, “No one can come to Me, unless the Father who sent Me draws him.” “Those who come to Christ are here described as being drawn to him by the Father . . . the divine initiative in the salvation of believers is emphasized. The responsibility of men and women in the matter of coming to Christ is not overlooked (cf. John 5:40); but none at all would come unless divinely persuaded and enabled to do so.”
Fifth, the work of the Holy Spirit is involved in efficacious grace. Preliminary to a person responding to special grace, the Holy Spirit must convict the person of their sin of unbelief and of the righteousness of Christ (John 16:8-11; see previous discussion). The Holy Spirit is also the one who effects efficacious grace in the person as He regenerates the person (Titus 3:5).
Sixth, efficacious grace must involve the Word of God. In response to the gift of efficacious grace the person responds in faith, but faith must have content and a knowledge of truth to be believed. Efficacious grace, therefore, is not given apart from biblical truth. “Faith comes from hearing, and hearing by the word of Christ” (Rom. 10:17). The Word of God is living and is applied to the heart of the believer by the Holy Spirit (Heb. 4:12). Peter reminds the believers that they have been born again “through the living and abiding word of God” (1 Pet. 1:23). Both these texts from Hebrews and 1 Peter emphasize that the Word of God is living and instrumental in effecting the new birth. Efficacious grace and the application of the living Word of God are vital in bringing salvation to the person.
Seventh, the application of efficacious grace is toward individuals, not to groups, nor to the church as a whole. Jacob is an example of individual election and the recipient of efficacious grace (Rom. 9:11-13). God passed over Esau and chose Jacob to reveal His grace. Just as justification must be on an individual basis and not corporate (such as the entire church being elected as a distinct entity), so election through the application of efficacious grace must be individual. In Romans 8:30 the very ones God called (efficacious grace) were the very ones God justified. It is necessary for consistent interpretation to recognize the calling (efficacious grace) and the justification as applied similarly (i.e., individual, not corporate).
Finally, efficacious grace is from eternity. While the application of efficacious grace takes place in time, its plan was determined in eternity. Romans 9:11 emphasizes that God’s plan and resolve (Gk. prothesis) alone determined the object of His grace in eternity past. Before Jacob and Esau had done anything good or bad, God chose Jacob and passed over Esau to reveal His grace; it was not in accord with human works but as a result of the eternal counsel of the sovereign God. Similarly, Romans 8:30 teaches that the application of efficacious grace is as a result of having predestined certain ones to be the objects of that grace. God called by efficacious grace the ones whom He had previously predestined.
Defense of efficacious grace. The necessity of efficacious grace becomes apparent as four factors are considered.
First, it is necessary because of sin. Ephesians 2:1 states the condition of the unsaved person: “And you were dead in your trespasses and sins.” If the unbeliever is dead then he cannot make the initial response to God. God must make the first move. Hence, God through His grace calls the one who is dead in trespasses and sin.
Also, it is effective because God cannot fail. In the sequence involving those whom God calls in Romans 8:29-30, none are lost. The same ones God foreknows He also predestines, calls, justifies, and glorifies. God loses none in the process. The text is clear in emphasizing, “whom He called, these He also justified.” The very ones God called by His grace were also justified, indicating that the efficacious grace was effective in every person whom God called.
Next, efficacious grace is fair because God is always just. In the discussion of God’s sovereign call following the discussion of God calling Jacob and passing over Esau, Paul asks the question that would be on the lips of many, “What shall we say then? There is no injustice with God, is there?” (Rom. 9:14). Paul answers with the strongest possible negative statement: “May it never be!” Although the finite human mind cannot comprehend God’s sovereign dealing, nonetheless, God is just in all His actions.
Lastly, this grace is fair because man must believe. The fact that God gives efficacious grace does not nullify man’s responsibility to believe. Numerous Scriptures emphasize the necessity of believing (cf. John 3:16, 18, 36; 5:24). John 3:18, 36 in particular emphasize that man is lost because he willfully refuses to believe the gospel, not because he does not receive efficacious grace.
Objections to efficacious grace. First, responsibility is unnecessary. It appears that if man is dead in sin and God must demonstrate efficacious grace in order to save an individual, then human responsibility is unnecessary. The problem, however, relates to human inability to comprehend fully God’s work and man’s response in salvation. Although it is true that God must initiate the action and that man cannot be saved apart from God’s efficacious grace, these truths do not absolve man from his responsibility. The solution is found in recognizing that this is one of many antinomies (paradoxes) in Scripture. The numerous passages of Scripture commanding people to believe are sufficient evidence in showing that man is indeed responsible (cf. John 3:18, 36; 6:37; Acts 16:31, etc.).
Second, it is unjust. Romans 9:14 indicates that man cannot suggest there is injustice with God. Man may not comprehend the working of God but nonetheless, God is just. One further point should be noted. God does not owe anyone anything. If He chooses to display His grace to some and not to others it is not unfair since He owes nothing to anyone; moreover, all people have volitionally turned their backs on God. If He decides not to display His grace to all it is not unfair since all have rejected Him as an act of the will (Rom. 3:11-12). Ryrie’s conclusion on this difficult subject is worth noting.
God does not bestow His efficacious grace whimsically and without purpose. His purpose is not only to enlighten, regenerate, and bring a sinner into fellowship with Himself but it is primarily that through this operation He may bring glory to Himself. His purpose is that sinners who have been the recipients of efficacious grace may also “show forth the excellencies of him” who called them “out of the darkness into his marvellous light” (1 Peter 2:9-10, asv). God is glorified through the display of His efficacious grace in the redeemed life.
A concise definition of efficacious grace is “the work of the Holy Spirit which effectively moves men to believe in Jesus Christ as Saviour.” A further definition is that “Special grace is irresistible. . . . by changing the heart it makes man perfectly willing to accept Jesus Christ unto salvation and to yield obedience to the will of God.” An important emphasis in this definition is that efficacious grace renders the person willing to believe in Jesus Christ; in other words, the individual willingly believes. He does not come against his will. Walvoord’s definition has a similar emphasis: “[efficacious grace is] the instantaneous work of God empowering the human will and inclining the human heart to faith in Christ.” Efficacious grace is based on the “called” passages of Scripture (cf. Rom. 1:1, 6-7; 8:28; 1 Cor. 1:1-2, 24, 26; Eph. 1:18; 4:1, 4; 2 Tim. 1:9). This calling denotes the effective invitation of God whereby He woos the person through the power of the Holy Spirit and renders the individual willing to respond to the gospel.
Explanation of efficacious grace. Eight observations about efficacious grace help give it precise meaning.
First, not everyone is called; efficacious grace is not dispensed to everyone. It is limited to the elect. Conversely, all the elect are the recipients of efficacious grace. In Romans 1:5-6 Paul emphasizes that from among the broad spectrum of Gentiles, the select group making up the church in Rome were called. Not all the Gentiles were called; only those who constituted the church at Rome had been called by the special grace of God. This narrow focus is also seen in 1 Corinthians 1:24-28. From the broad sector of Jews and Gentiles who either found Christ a stumblingblock or foolishness, God called some Jews and some Gentiles to whom Christ represented the power of God. Note the emphasis on called or chosen (same root word as called) in this passage (vv. 24, 26-28).
Second, it is effective because it is never successfully rejected. It is irresistible. This is not to suggest that some would refuse to come but are forced and therefore come into the kingdom struggling. As already mentioned, it means God moves upon the sinner’s will to make him willing to come. As a result, he comes of his volition and does not resist the efficacious grace of God. First Corinthians 1:23-24 emphasizes that the gospel is foolishness to unbelievers, but it is the power of God and it is effective in believers.
The other side of efficacious grace is the need to believe. Thirdly, then, it does not operate contrary to man’s will. Man is still responsible to believe the gospel in order to be saved, and he cannot be saved apart from believing (Acts 16:31). Jesus admonished the unbelieving Jews, “You are unwilling to come to Me, that you may have life” (John 5:40; cf. Matt. 23:37). This was a deliberate refusal and an unwillingness to believe in Christ.
Next, efficacious grace involves the drawing power of God. John 6:44 states, “No one can come to Me, unless the Father who sent Me draws him.” “Those who come to Christ are here described as being drawn to him by the Father . . . the divine initiative in the salvation of believers is emphasized. The responsibility of men and women in the matter of coming to Christ is not overlooked (cf. John 5:40); but none at all would come unless divinely persuaded and enabled to do so.”
Fifth, the work of the Holy Spirit is involved in efficacious grace. Preliminary to a person responding to special grace, the Holy Spirit must convict the person of their sin of unbelief and of the righteousness of Christ (John 16:8-11; see previous discussion). The Holy Spirit is also the one who effects efficacious grace in the person as He regenerates the person (Titus 3:5).
Sixth, efficacious grace must involve the Word of God. In response to the gift of efficacious grace the person responds in faith, but faith must have content and a knowledge of truth to be believed. Efficacious grace, therefore, is not given apart from biblical truth. “Faith comes from hearing, and hearing by the word of Christ” (Rom. 10:17). The Word of God is living and is applied to the heart of the believer by the Holy Spirit (Heb. 4:12). Peter reminds the believers that they have been born again “through the living and abiding word of God” (1 Pet. 1:23). Both these texts from Hebrews and 1 Peter emphasize that the Word of God is living and instrumental in effecting the new birth. Efficacious grace and the application of the living Word of God are vital in bringing salvation to the person.
Seventh, the application of efficacious grace is toward individuals, not to groups, nor to the church as a whole. Jacob is an example of individual election and the recipient of efficacious grace (Rom. 9:11-13). God passed over Esau and chose Jacob to reveal His grace. Just as justification must be on an individual basis and not corporate (such as the entire church being elected as a distinct entity), so election through the application of efficacious grace must be individual. In Romans 8:30 the very ones God called (efficacious grace) were the very ones God justified. It is necessary for consistent interpretation to recognize the calling (efficacious grace) and the justification as applied similarly (i.e., individual, not corporate).
Finally, efficacious grace is from eternity. While the application of efficacious grace takes place in time, its plan was determined in eternity. Romans 9:11 emphasizes that God’s plan and resolve (Gk. prothesis) alone determined the object of His grace in eternity past. Before Jacob and Esau had done anything good or bad, God chose Jacob and passed over Esau to reveal His grace; it was not in accord with human works but as a result of the eternal counsel of the sovereign God. Similarly, Romans 8:30 teaches that the application of efficacious grace is as a result of having predestined certain ones to be the objects of that grace. God called by efficacious grace the ones whom He had previously predestined.
Defense of efficacious grace. The necessity of efficacious grace becomes apparent as four factors are considered.
First, it is necessary because of sin. Ephesians 2:1 states the condition of the unsaved person: “And you were dead in your trespasses and sins.” If the unbeliever is dead then he cannot make the initial response to God. God must make the first move. Hence, God through His grace calls the one who is dead in trespasses and sin.
Also, it is effective because God cannot fail. In the sequence involving those whom God calls in Romans 8:29-30, none are lost. The same ones God foreknows He also predestines, calls, justifies, and glorifies. God loses none in the process. The text is clear in emphasizing, “whom He called, these He also justified.” The very ones God called by His grace were also justified, indicating that the efficacious grace was effective in every person whom God called.
Next, efficacious grace is fair because God is always just. In the discussion of God’s sovereign call following the discussion of God calling Jacob and passing over Esau, Paul asks the question that would be on the lips of many, “What shall we say then? There is no injustice with God, is there?” (Rom. 9:14). Paul answers with the strongest possible negative statement: “May it never be!” Although the finite human mind cannot comprehend God’s sovereign dealing, nonetheless, God is just in all His actions.
Lastly, this grace is fair because man must believe. The fact that God gives efficacious grace does not nullify man’s responsibility to believe. Numerous Scriptures emphasize the necessity of believing (cf. John 3:16, 18, 36; 5:24). John 3:18, 36 in particular emphasize that man is lost because he willfully refuses to believe the gospel, not because he does not receive efficacious grace.
Objections to efficacious grace. First, responsibility is unnecessary. It appears that if man is dead in sin and God must demonstrate efficacious grace in order to save an individual, then human responsibility is unnecessary. The problem, however, relates to human inability to comprehend fully God’s work and man’s response in salvation. Although it is true that God must initiate the action and that man cannot be saved apart from God’s efficacious grace, these truths do not absolve man from his responsibility. The solution is found in recognizing that this is one of many antinomies (paradoxes) in Scripture. The numerous passages of Scripture commanding people to believe are sufficient evidence in showing that man is indeed responsible (cf. John 3:18, 36; 6:37; Acts 16:31, etc.).
Second, it is unjust. Romans 9:14 indicates that man cannot suggest there is injustice with God. Man may not comprehend the working of God but nonetheless, God is just. One further point should be noted. God does not owe anyone anything. If He chooses to display His grace to some and not to others it is not unfair since He owes nothing to anyone; moreover, all people have volitionally turned their backs on God. If He decides not to display His grace to all it is not unfair since all have rejected Him as an act of the will (Rom. 3:11-12). Ryrie’s conclusion on this difficult subject is worth noting.
God does not bestow His efficacious grace whimsically and without purpose. His purpose is not only to enlighten, regenerate, and bring a sinner into fellowship with Himself but it is primarily that through this operation He may bring glory to Himself. His purpose is that sinners who have been the recipients of efficacious grace may also “show forth the excellencies of him” who called them “out of the darkness into his marvellous light” (1 Peter 2:9-10, asv). God is glorified through the display of His efficacious grace in the redeemed life.
COMMON GRACE
Definition of common grace. If God is sovereign and man is depraved in his sinful estate, then God must move to bring about reconciliation between man and God. Differing categories are given to grace, but for this work the categories of common and efficacious grace will be used. Common grace is broader in scope, aimed at all mankind. In concise terms common grace may be defined as “the unmerited favor of God toward all men displayed in His general care for them.”An expanded definition of common grace is “(a) those general operations of the Holy Spirit whereby He, without renewing the heart, exercises such a moral influence on man through His general or special revelation, that sin is restrained, order is maintained in social life, and civil righteousness is promoted; or, (b) those general blessings, such as rain and sunshine, food and drink, clothing and shelter, which God imparts to all men indiscriminately where and in what measure it seems good to Him.”
Explanation of common grace. (1) General blessings to all mankind. The designation “common” stresses that all mankind is the recipient of God’s common grace. Material provisions are one aspect of common grace. Jesus commanded His followers to love their enemies because God exhibits His love toward all people (Matt. 5:45). God gives sunshine and rainfall to the atheistic farmer that enables him to harvest his crop just as He provides for the Christian farmer. Paul reminded the unbelievers at Lystra that God had given them “rains from heaven and fruitful seasons” (Acts 14:17), an exhibition of God’s common grace.
In Psalm 145:8-9 the psalmist exults: “The Lord is gracious and merciful; slow to anger and great in lovingkindness. The Lord is good to all, and His mercies are over all His works.” God’s grace and mercy are particularly exhibited in His delay and withholding of judgment. That God does not immediately judge man is an evidence of His grace. The reason is to enable man to come to repentance (Rom. 2:4).
God has provided spiritual provisions for all mankind. First Timothy 4:10 refers to Christ as “the Savior of all men, especially of believers.” This verse does not teach universalism, but it indicates spiritual provision has been made for everyone. If Christ is God then His death had infinite value in which He is potentially the Savior of all men and actually the Savior of those who believe. God’s common grace extends to all men inasmuch as that provision has been made for everyone through the death of Christ.
(2) Restraining of sin. God’s restraint of sin is an extension of common grace, and it functions through at least four channels. Through Direct Actions: Although Laban had cheated Jacob considerably, God restrained the deceit of Laban (Gen. 31:7). When Satan challenged God concerning Job’s loyalty, God put a limitation on what Satan could do to Job (Job 1:12; 2:6). Through the Holy Spirit: In Genesis 6:3 God said, “My Spirit shall not strive with man forever.” This text infers that the Holy Spirit does contend with and restrain man’s sinful behavior. Through the prophets: The ministry of the prophets was to call the people back to obedience and adherence of the Mosaic law. In that ministry the prophets served as a restraint on sin (cf. Isa. 1:16-20). Through human government: In Romans 13:1-4 Paul establishes that governments are ordained by God (v. 1), and they are established as a restraint to evil.
In this present age there is a restraining force against evil mentioned in 2 Thessalonians 2:6-7. In this case the restraining force is withholding the manifestation of “the lawless one.” When the Restrainer is removed, then the lawless one will be revealed. It is significant that the phrase, “what restrains” (neuter gender) in v. 6 shifts to the masculine gender, “he who now restrains” in v. 7. Moreover, the Restrainer must be strong enough to hold back the forces of Satan, leaving the suggestion that the Restrainer is the Holy Spirit.
(3) Convicting of sin. In the accompanying diagram, the work of convicting has a narrower focus than the material provisions of common grace. It is still classified as a narrower aspect of common grace because it is not effective in everyone who encounters it. The convicting work of the Holy Spirit is set forth in John 16:8-11. He “will convict the world concerning sin, and righteousness, and judgment” (v. 8). The word convict (Gk. elegchein) is a legal term that means “to cross-examine for the purpose of convincing or refuting an opponent (the word being specially used of legal proceedings).”
It involves the conceptions of authoritative examination, of unquestionable proof, of decisive judgment, of punitive power. Whatever the final issue may be, he who “convicts” another places the truth of the case in dispute in a clear light before him, so that it must be seen and acknowledged as truth. He who then rejects the conclusion which this exposition involves, rejects it with his eyes open and at his peril. Truth seen as truth carries with it condemnation to all who refuse to welcome it.
This convicting work of the Holy Spirit is threefold. It concerns sin (16:9) in the refusal of people to believe in Christ (John 16:9). The sin is specifically the unbelief of the people in spite of Christ’s revelation concerning Himself through His words and works. It concerns righteousness in the conviction of the world whereby Christ is vindicated through His death, resurrection, and ascension (John 16:10). The fact that Christ arose and ascended to the Father demonstrated that He was indeed the Righteous One. It concerns judgment in the conviction of the world because Satan was judged at the cross (John 16:11). Satan rules by means of sin and death, yet Christ triumphed over both and defeated Satan. If the ruler has been judged then his followers will be judged also. The Holy Spirit will convict the world of these truths.
Necessity of common grace. It is preliminary to efficacious grace. Before a person can be saved there must be a witness from God; that witness comes first through a knowledge of God. God reveals Himself to people through the avenue of common grace. When people participate in the material blessings of God (Matt. 5:45) it ought to make them reflect on the goodness of God. Additionally, God has revealed something of Himself in nature: His “eternal power and divine nature” are clearly seen by all (Rom. 1:20). All people have an awareness of their accountability to a righteous God, all the while having been participants of His blessings toward them. With that awareness in mankind, the Holy Spirit convicts persons of the righteousness of Jesus Christ who offers the solution to mankind’s dilemma (John 16:8-11). A person cannot receive the efficacious grace of God for salvation without having received and recognized the work of God in common grace. Common grace thus is preparatory for efficacious grace; it brings man to a realization of his sin and of the righteousness of Jesus Christ.
Explanation of common grace. (1) General blessings to all mankind. The designation “common” stresses that all mankind is the recipient of God’s common grace. Material provisions are one aspect of common grace. Jesus commanded His followers to love their enemies because God exhibits His love toward all people (Matt. 5:45). God gives sunshine and rainfall to the atheistic farmer that enables him to harvest his crop just as He provides for the Christian farmer. Paul reminded the unbelievers at Lystra that God had given them “rains from heaven and fruitful seasons” (Acts 14:17), an exhibition of God’s common grace.
In Psalm 145:8-9 the psalmist exults: “The Lord is gracious and merciful; slow to anger and great in lovingkindness. The Lord is good to all, and His mercies are over all His works.” God’s grace and mercy are particularly exhibited in His delay and withholding of judgment. That God does not immediately judge man is an evidence of His grace. The reason is to enable man to come to repentance (Rom. 2:4).
God has provided spiritual provisions for all mankind. First Timothy 4:10 refers to Christ as “the Savior of all men, especially of believers.” This verse does not teach universalism, but it indicates spiritual provision has been made for everyone. If Christ is God then His death had infinite value in which He is potentially the Savior of all men and actually the Savior of those who believe. God’s common grace extends to all men inasmuch as that provision has been made for everyone through the death of Christ.
(2) Restraining of sin. God’s restraint of sin is an extension of common grace, and it functions through at least four channels. Through Direct Actions: Although Laban had cheated Jacob considerably, God restrained the deceit of Laban (Gen. 31:7). When Satan challenged God concerning Job’s loyalty, God put a limitation on what Satan could do to Job (Job 1:12; 2:6). Through the Holy Spirit: In Genesis 6:3 God said, “My Spirit shall not strive with man forever.” This text infers that the Holy Spirit does contend with and restrain man’s sinful behavior. Through the prophets: The ministry of the prophets was to call the people back to obedience and adherence of the Mosaic law. In that ministry the prophets served as a restraint on sin (cf. Isa. 1:16-20). Through human government: In Romans 13:1-4 Paul establishes that governments are ordained by God (v. 1), and they are established as a restraint to evil.
In this present age there is a restraining force against evil mentioned in 2 Thessalonians 2:6-7. In this case the restraining force is withholding the manifestation of “the lawless one.” When the Restrainer is removed, then the lawless one will be revealed. It is significant that the phrase, “what restrains” (neuter gender) in v. 6 shifts to the masculine gender, “he who now restrains” in v. 7. Moreover, the Restrainer must be strong enough to hold back the forces of Satan, leaving the suggestion that the Restrainer is the Holy Spirit.
(3) Convicting of sin. In the accompanying diagram, the work of convicting has a narrower focus than the material provisions of common grace. It is still classified as a narrower aspect of common grace because it is not effective in everyone who encounters it. The convicting work of the Holy Spirit is set forth in John 16:8-11. He “will convict the world concerning sin, and righteousness, and judgment” (v. 8). The word convict (Gk. elegchein) is a legal term that means “to cross-examine for the purpose of convincing or refuting an opponent (the word being specially used of legal proceedings).”
It involves the conceptions of authoritative examination, of unquestionable proof, of decisive judgment, of punitive power. Whatever the final issue may be, he who “convicts” another places the truth of the case in dispute in a clear light before him, so that it must be seen and acknowledged as truth. He who then rejects the conclusion which this exposition involves, rejects it with his eyes open and at his peril. Truth seen as truth carries with it condemnation to all who refuse to welcome it.
This convicting work of the Holy Spirit is threefold. It concerns sin (16:9) in the refusal of people to believe in Christ (John 16:9). The sin is specifically the unbelief of the people in spite of Christ’s revelation concerning Himself through His words and works. It concerns righteousness in the conviction of the world whereby Christ is vindicated through His death, resurrection, and ascension (John 16:10). The fact that Christ arose and ascended to the Father demonstrated that He was indeed the Righteous One. It concerns judgment in the conviction of the world because Satan was judged at the cross (John 16:11). Satan rules by means of sin and death, yet Christ triumphed over both and defeated Satan. If the ruler has been judged then his followers will be judged also. The Holy Spirit will convict the world of these truths.
Necessity of common grace. It is preliminary to efficacious grace. Before a person can be saved there must be a witness from God; that witness comes first through a knowledge of God. God reveals Himself to people through the avenue of common grace. When people participate in the material blessings of God (Matt. 5:45) it ought to make them reflect on the goodness of God. Additionally, God has revealed something of Himself in nature: His “eternal power and divine nature” are clearly seen by all (Rom. 1:20). All people have an awareness of their accountability to a righteous God, all the while having been participants of His blessings toward them. With that awareness in mankind, the Holy Spirit convicts persons of the righteousness of Jesus Christ who offers the solution to mankind’s dilemma (John 16:8-11). A person cannot receive the efficacious grace of God for salvation without having received and recognized the work of God in common grace. Common grace thus is preparatory for efficacious grace; it brings man to a realization of his sin and of the righteousness of Jesus Christ.
Tuesday, July 04, 2006
EFFECTUAL CALLING or IRRESISTIBLE GRACE
GOD DRAWS HIS PEOPLE TO HIMSELF
.... From the beginning God chose you to be saved through the sanctifying work of the Spirit and through belief in the truth. He called you to this through our gospel, that you might share in the glory of our Lord Jesus Christ.
2 THESSALONIANS 2:13-14
Effectual calling is a sixteenth-century English phrase that became the title of chapter X of the 1647 Westminster Confession. The chapter begins thus:
All those whom God hath predestinated unto life, and those only, he is pleased, in his appointed and accepted time, effectually to call, by his Word and Spirit, out of that state of sin and death, in which they are by nature, to grace and salvation, by Jesus Christ; enlightening their minds spiritually and savingly to understand the things of God, taking away their heart of stone and giving unto them a heart of flesh; renewing their wills, and, by his almighty power, determining them to that which is good, and effectually drawing them to Jesus Christ: yet so, as they come most freely, being made willing by his grace.
What is being spoken of here is the many-sided reality of Christian conversion, involving illumination, regeneration, faith, and repentance. It is being analyzed as a sovereign work of God, “effectually” (i.e., effectively) performed by the power of the Holy Spirit. The concept corresponds to Paul’s use of the verb call (meaning “bring to faith”) and called (meaning “converted”) in Romans 1:6; 8:28, 30; 9:24; 1 Corinthians 1:24, 26; 7:18, 21; Galatians 1:15; Ephesians 4:1, 4; and 2 Thessalonians 2:14, and contrasts with the idea of a merely external and ineffective invitation, as found in Matthew 22:14.
Original sin renders all human beings naturally dead (unresponsive) to God, but in effectual calling God quickens the dead. As the outward call of God to faith in Christ is communicated through the reading, preaching, and explaining of the contents of the Bible, the Holy Spirit enlightens and renews the heart of elect sinners so that they understand the gospel and embrace it as truth from God, and God in Christ becomes to them an object of desire and affection. Being now regenerate and able by the use of their freed will to choose God and the good, they turn away from their former pattern of living to receive Jesus Christ as Lord and Savior and to start a new life with him.
.... From the beginning God chose you to be saved through the sanctifying work of the Spirit and through belief in the truth. He called you to this through our gospel, that you might share in the glory of our Lord Jesus Christ.
2 THESSALONIANS 2:13-14
Effectual calling is a sixteenth-century English phrase that became the title of chapter X of the 1647 Westminster Confession. The chapter begins thus:
All those whom God hath predestinated unto life, and those only, he is pleased, in his appointed and accepted time, effectually to call, by his Word and Spirit, out of that state of sin and death, in which they are by nature, to grace and salvation, by Jesus Christ; enlightening their minds spiritually and savingly to understand the things of God, taking away their heart of stone and giving unto them a heart of flesh; renewing their wills, and, by his almighty power, determining them to that which is good, and effectually drawing them to Jesus Christ: yet so, as they come most freely, being made willing by his grace.
What is being spoken of here is the many-sided reality of Christian conversion, involving illumination, regeneration, faith, and repentance. It is being analyzed as a sovereign work of God, “effectually” (i.e., effectively) performed by the power of the Holy Spirit. The concept corresponds to Paul’s use of the verb call (meaning “bring to faith”) and called (meaning “converted”) in Romans 1:6; 8:28, 30; 9:24; 1 Corinthians 1:24, 26; 7:18, 21; Galatians 1:15; Ephesians 4:1, 4; and 2 Thessalonians 2:14, and contrasts with the idea of a merely external and ineffective invitation, as found in Matthew 22:14.
Original sin renders all human beings naturally dead (unresponsive) to God, but in effectual calling God quickens the dead. As the outward call of God to faith in Christ is communicated through the reading, preaching, and explaining of the contents of the Bible, the Holy Spirit enlightens and renews the heart of elect sinners so that they understand the gospel and embrace it as truth from God, and God in Christ becomes to them an object of desire and affection. Being now regenerate and able by the use of their freed will to choose God and the good, they turn away from their former pattern of living to receive Jesus Christ as Lord and Savior and to start a new life with him.
Monday, July 03, 2006
ELECTION
GOD CHOOSES HIS OWN
For [God] says to Moses, “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.” It does not, therefore, depend on man’s desire or effort, but on God’s mercy.
ROMANS 9:15-16
The verb elect means “to select, or choose out.” The biblical doctrine of election is that before Creation God selected out of the human race, foreseen as fallen, those whom he would redeem, bring to faith, justify, and glorify in and through Jesus Christ (Rom. 8:28-39; Eph. 1:3-14; 2 Thess. 2:13-14; 2 Tim. 1:9-10). This divine choice is an expression of free and sovereign grace, for it is unconstrained and unconditional, not merited by anything in those who are its subjects. God owes sinners no mercy of any kind, only condemnation; so it is a wonder, and matter for endless praise, that he should choose to save any of us; and doubly so when his choice involved the giving of his own Son to suffer as sin-bearer for the elect (Rom. 8:32).
The doctrine of election, like every truth about God, involves mystery and sometimes stirs controversy. But in Scripture it is a pastoral doctrine, brought in to help Christians see how great is the grace that saves them, and to move them to humility, confidence, joy, praise, faithfulness, and holiness in response. It is the family secret of the children of God. We do not know who else he has chosen among those who do not yet believe, nor why it was his good pleasure to choose us in particular. What we do know is, first, that had we not been chosen for life we would not be believers now (for only the elect are brought to faith), and, second, that as elect believers we may rely on God to finish in us the good work that he started (1 Cor. 1:8-9; Phil. 1:6; 1 Thess. 5:23-24; 2 Tim. 1:12; 4:18). Knowledge of one’s election thus brings comfort and joy.
Peter tells us we should be “eager to make [our] calling and election sure” (2 Pet. 1:10)—that is, certain to us. Election is known by its fruits. Paul knew the election of the Thessalonians from their faith, hope, and love, the inward and outward transformation of their lives that the gospel had brought about (1 Thess. 1:3-6). The more that the qualities to which Peter has been exhorting his readers appear in our lives (goodness, knowledge, self-control, perseverance, godliness, brotherly kindness, love: 2 Pet. 1:5-7), the surer of our own election we are entitled to be.
The elect are, from one standpoint, the Father’s gift to the Son (John 6:39; 10:29; 17:2, 24). Jesus testifies that he came into this world specifically to save them (John 6:37-40; 10:14-16, 26-29; 15:16; 17:6-26; Eph. 5:25-27), and any account of his mission must emphasize this.
Reprobation is the name given to God’s eternal decision regarding those sinners whom he has not chosen for life. His decision is in essence a decision not to change them, as the elect are destined to be changed, but to leave them to sin as in their hearts they already want to do, and finally to judge them as they deserve for what they have done. When in particular instances God gives them over to their sins (i.e., removes restraints on their doing the disobedient things they desire), this is itself the beginning of judgment. It is called “hardening” (Rom. 9:18; 11:25; cf. Ps. 81:12; Rom. 1:24, 26, 28), and it inevitably leads to greater guilt.
Reprobation is a biblical reality (Rom. 9:14-24; 1 Pet. 2:8), but not one that bears directly on Christian behavior. The reprobates are faceless so far as Christians are concerned, and it is not for us to try to identify them. Rather, we should live in light of the certainty that anyone may be saved if he or she will but repent and put faith in Christ.
We should view all persons that we meet as possibly being numbered among the elect.
For [God] says to Moses, “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.” It does not, therefore, depend on man’s desire or effort, but on God’s mercy.
ROMANS 9:15-16
The verb elect means “to select, or choose out.” The biblical doctrine of election is that before Creation God selected out of the human race, foreseen as fallen, those whom he would redeem, bring to faith, justify, and glorify in and through Jesus Christ (Rom. 8:28-39; Eph. 1:3-14; 2 Thess. 2:13-14; 2 Tim. 1:9-10). This divine choice is an expression of free and sovereign grace, for it is unconstrained and unconditional, not merited by anything in those who are its subjects. God owes sinners no mercy of any kind, only condemnation; so it is a wonder, and matter for endless praise, that he should choose to save any of us; and doubly so when his choice involved the giving of his own Son to suffer as sin-bearer for the elect (Rom. 8:32).
The doctrine of election, like every truth about God, involves mystery and sometimes stirs controversy. But in Scripture it is a pastoral doctrine, brought in to help Christians see how great is the grace that saves them, and to move them to humility, confidence, joy, praise, faithfulness, and holiness in response. It is the family secret of the children of God. We do not know who else he has chosen among those who do not yet believe, nor why it was his good pleasure to choose us in particular. What we do know is, first, that had we not been chosen for life we would not be believers now (for only the elect are brought to faith), and, second, that as elect believers we may rely on God to finish in us the good work that he started (1 Cor. 1:8-9; Phil. 1:6; 1 Thess. 5:23-24; 2 Tim. 1:12; 4:18). Knowledge of one’s election thus brings comfort and joy.
Peter tells us we should be “eager to make [our] calling and election sure” (2 Pet. 1:10)—that is, certain to us. Election is known by its fruits. Paul knew the election of the Thessalonians from their faith, hope, and love, the inward and outward transformation of their lives that the gospel had brought about (1 Thess. 1:3-6). The more that the qualities to which Peter has been exhorting his readers appear in our lives (goodness, knowledge, self-control, perseverance, godliness, brotherly kindness, love: 2 Pet. 1:5-7), the surer of our own election we are entitled to be.
The elect are, from one standpoint, the Father’s gift to the Son (John 6:39; 10:29; 17:2, 24). Jesus testifies that he came into this world specifically to save them (John 6:37-40; 10:14-16, 26-29; 15:16; 17:6-26; Eph. 5:25-27), and any account of his mission must emphasize this.
Reprobation is the name given to God’s eternal decision regarding those sinners whom he has not chosen for life. His decision is in essence a decision not to change them, as the elect are destined to be changed, but to leave them to sin as in their hearts they already want to do, and finally to judge them as they deserve for what they have done. When in particular instances God gives them over to their sins (i.e., removes restraints on their doing the disobedient things they desire), this is itself the beginning of judgment. It is called “hardening” (Rom. 9:18; 11:25; cf. Ps. 81:12; Rom. 1:24, 26, 28), and it inevitably leads to greater guilt.
Reprobation is a biblical reality (Rom. 9:14-24; 1 Pet. 2:8), but not one that bears directly on Christian behavior. The reprobates are faceless so far as Christians are concerned, and it is not for us to try to identify them. Rather, we should live in light of the certainty that anyone may be saved if he or she will but repent and put faith in Christ.
We should view all persons that we meet as possibly being numbered among the elect.
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