Right now the hearts and minds and prayers of my extended family are focused on my youngest brother, Graham. He is apparently in the last stages of his fight with cancer. I say apparently because just a little over a week ago he felt well enough to come to America from Australia for an extended visit. Very suddenly he took a turn for the worse and now we are being told that he will not live more than a few days to a few weeks. I am still praying for the miracle that I have prayed for from the beginning of this ordeal. I know that God can say the word and Graham would completely healed. Along with that prayer, I am also asking God to spare him at least until my parents and brother can arrive in Australia tomorrow. Some may see this as a lack of faith on my part, but I don't see it that way. I believe very strongly that God still heals people today. But I also believe just as strongly that God has a perfect plan for each of our lives that will ultimately benefit us and glorify Himself. How our ultimate benefit fits together with God's glory is often difficult for us to understand and accept, but God is able to weave both together in supernatural fashion.
I have heard people say that Jesus healed everyone he met who needed healing. I don't believe you can prove that from scripture. I know of at least one occasion when He definitely did not. When Jesus heard that his very good friend Lazarus was extremely ill, He said;
This sickness is not unto death, but for the glory of God, that the Son of God may be glorified by it" (John 11:4).
The bottomline is that Jesus allowed Lazarus to die so that He could come along in a few days and raise him from the dead. There is no doubt as one reads John chapter eleven that the disciples, along with Mary and Martha, had difficulty understanding why Jesus did not heal Lazarus. They all knew that He could. They all knew that Jesus loved Lazarus very much.They put these two truths together and assumed that Jesus would heal him, but He didn't. And when Jesus didn't, it was very disturbing for all involved.
The answer to why Jesus did not heal Lazarus is, first of all, that in every situation of our lives, God seeks to glorify Himself. His glory is the most important thing in this universe. Nothing is greater than that. And not only that, but God is always doing what will ultimately, in the end, glorify Himself the most. Healing Lazarus would have no doubt brought glory to God, but raising him from the dead brought even greater glory to God.
In addition to bringing glory to Himself, God is, at the very same time doing what is ultimately best for us. It may not appear in our best interests at the time, and that is why we struggle with it, but God, because He is God, is able to accomplish both. By not healing Lazarus, and then raising him from the dead, Jesus brought the greatest glory to God, and He also increased the faith of the disciples and Lazarus' sisters. Lazarus suffered for a little while, but then had the opportunity to live again.
I know that God can heal the sick, and even raise the dead. I know that God loves my brother infinitely more than I do. In my mind and heart, this adds up to God healing my brother, even now. But I have to understand and accept that God is going to do what glorifies Himself the most and what is ultimately best for Graham.
If Graham dies in the next few days or weeks, it will be one of the saddest situations for our family and his church family that I can imagine. Only God will be able to sustain us in our grief. But I have no doubt that God will bring incredible glory to Himself, and Graham will live again, only better. May your will be done, O Lord, and give us the grace to accept it!
Thursday, December 30, 2010
Tuesday, December 28, 2010
A Reminder from My Brother to Run the Race with Endurance - Hebrews 12:1
"Therefore, since we have so great a cloud of witnesses surrounding us, let us also lay aside every encumbrance, and the sin which so easily entangles us, and let us run with endurance the race that is set before us."
As every old year comes to a close and the new year begins I go back to this scripture again and again. As 2010 is winding down and 2011 is about to start up, I am once again pondering the message of Hebrews 12:1. But this time something else is prompting me to take a fresh look.
As I write this, my beloved brother, Graham, is fighting an insidious disease in a hospital in Australia. I don't know how much longer he will be with us. At age fifty he is far too young to be struggling for life. Just a year ago he seemed to be the picture of health. Even a few short months ago, when I last saw him, he was convinced, and so was I, that he would prevail at least for a while in the battle against cancer. Now that is very much in doubt.
As I was seeking the Lord in this matter today, I am not in this moment angry about how unfair this seems for his church and his still young family. Nor am I yet grieving our loss of him as I am still holding out hope that he will rally against this terrible foe and stay with us a while longer. But what I recognize afresh today is that the Christian life is a long distance race that can be over at any time.
The race we are in is not a sprint. The writer of Hebrews says we should "run with endurance". It is much more like a marathon. It can be extremely long like my grandmother's race which went on for over one hundred years. But the difference is that with a marathon we know that the race will be over in a little over twenty-six miles. No matter how grueling, we can pace ourselves in a marathon. We know where the finish line is. In this life, we don't know. Graham's good friend, Sandy Ford, ran over the finish line in his early twenties. This is why we must fix our eyes on Jesus and run as hard as we can for as long as we can. Using a different but related metaphor Jesus said, "we must work the works of Him who sent Me, as long as it is day, night is coming, when no man can work." (John 9:3).
My brother Graham has certainly run the race hard. He has been busy with ministry in a number of places around the world, in addition to his labor of love at Subiaco Church in Perth, Australia. Many times I have marveled at his endurance and wondered how and why he keeps going so hard. Maybe he knew something we did not. For sure God knows what His earthly plan is for Graham, and when it will end.
I still pray daily that Graham's race will continue for a season. But regardless, I have been reminded that the race, though long, can be over very quickly. So we need to be about our Father's business. We shouldn't be in a frenzy. There is no reason to panic. God is still on the throne of the universe. But everyday we need to run the race as if today the race will be over. We never know when we will see the finish line.
The writer of Hebrews tells us that we must not "grow weary and lose heart" (Hebrews 12:3). Though greatly fatigued, Graham has never given up. Thanks, Graham, for your example! Your older brother is one of your many witnesses! Keep running with endurance the race that is set before you! We love you very much!
As every old year comes to a close and the new year begins I go back to this scripture again and again. As 2010 is winding down and 2011 is about to start up, I am once again pondering the message of Hebrews 12:1. But this time something else is prompting me to take a fresh look.
As I write this, my beloved brother, Graham, is fighting an insidious disease in a hospital in Australia. I don't know how much longer he will be with us. At age fifty he is far too young to be struggling for life. Just a year ago he seemed to be the picture of health. Even a few short months ago, when I last saw him, he was convinced, and so was I, that he would prevail at least for a while in the battle against cancer. Now that is very much in doubt.
As I was seeking the Lord in this matter today, I am not in this moment angry about how unfair this seems for his church and his still young family. Nor am I yet grieving our loss of him as I am still holding out hope that he will rally against this terrible foe and stay with us a while longer. But what I recognize afresh today is that the Christian life is a long distance race that can be over at any time.
The race we are in is not a sprint. The writer of Hebrews says we should "run with endurance". It is much more like a marathon. It can be extremely long like my grandmother's race which went on for over one hundred years. But the difference is that with a marathon we know that the race will be over in a little over twenty-six miles. No matter how grueling, we can pace ourselves in a marathon. We know where the finish line is. In this life, we don't know. Graham's good friend, Sandy Ford, ran over the finish line in his early twenties. This is why we must fix our eyes on Jesus and run as hard as we can for as long as we can. Using a different but related metaphor Jesus said, "we must work the works of Him who sent Me, as long as it is day, night is coming, when no man can work." (John 9:3).
My brother Graham has certainly run the race hard. He has been busy with ministry in a number of places around the world, in addition to his labor of love at Subiaco Church in Perth, Australia. Many times I have marveled at his endurance and wondered how and why he keeps going so hard. Maybe he knew something we did not. For sure God knows what His earthly plan is for Graham, and when it will end.
I still pray daily that Graham's race will continue for a season. But regardless, I have been reminded that the race, though long, can be over very quickly. So we need to be about our Father's business. We shouldn't be in a frenzy. There is no reason to panic. God is still on the throne of the universe. But everyday we need to run the race as if today the race will be over. We never know when we will see the finish line.
The writer of Hebrews tells us that we must not "grow weary and lose heart" (Hebrews 12:3). Though greatly fatigued, Graham has never given up. Thanks, Graham, for your example! Your older brother is one of your many witnesses! Keep running with endurance the race that is set before you! We love you very much!
Saturday, December 25, 2010
Why Shepherds? Why Me? Luke 2:8-14
On this Christmas Day I am reflecting on why God chose to reveal the identity of His Son to a bunch of shepherds? (See Luke 2:8-10 for the entire account)
As scholars like Leon Morris have pointed out, shepherds were widely perceived as thieves, helping themselves to whatever they needed, whenever they wanted. They were also considered ceremonially unclean because of their profession which kept them away from performing the expected spiritual duties. Only tanners who handled dung and worked with animal skins were lower on the occupational totem pole. Most telling is that the testimony of the shepherds in legal courts was deemed inadmissible or unreliable. In short, while shepherds are viewed favorably and with great sentiment today, at the time of Christ's birth their reputation made them the most unlikely recipients of this divine announcement.
But God did send His angels to shepherds to announce the birth of His Son. He did graciously chose them to testify about the identity of the newborn King. He did allow them to be privy to one of the most important events in the history of this world. Why?
The answer is simply 'grace'. As Paul says in I Corinthians 1:26-29.
"For consider your calling, brethren, that there were not many wise according to the flesh, not many mighty, not many noble; but God has chosen the foolish things of the world to shame the wise, and God has chosen the weak things of the world to shame the things which are strong, and the base things of the world and the despised God has chosen, the things that are not, that He might nullify the things that are, that no man should boast before God."
The truth is that just as the shepherds were unworthy and undeserving of their great privilege, so are you and so am I. We did not deserve God's revelation to us about His Son. But He chose you and me in His grace. This truth on Christmas Day is both humbling and a cause for great rejoicing! Thank you Father for Your Son! And thank you for choosing us to know Him!
As scholars like Leon Morris have pointed out, shepherds were widely perceived as thieves, helping themselves to whatever they needed, whenever they wanted. They were also considered ceremonially unclean because of their profession which kept them away from performing the expected spiritual duties. Only tanners who handled dung and worked with animal skins were lower on the occupational totem pole. Most telling is that the testimony of the shepherds in legal courts was deemed inadmissible or unreliable. In short, while shepherds are viewed favorably and with great sentiment today, at the time of Christ's birth their reputation made them the most unlikely recipients of this divine announcement.
But God did send His angels to shepherds to announce the birth of His Son. He did graciously chose them to testify about the identity of the newborn King. He did allow them to be privy to one of the most important events in the history of this world. Why?
The answer is simply 'grace'. As Paul says in I Corinthians 1:26-29.
"For consider your calling, brethren, that there were not many wise according to the flesh, not many mighty, not many noble; but God has chosen the foolish things of the world to shame the wise, and God has chosen the weak things of the world to shame the things which are strong, and the base things of the world and the despised God has chosen, the things that are not, that He might nullify the things that are, that no man should boast before God."
The truth is that just as the shepherds were unworthy and undeserving of their great privilege, so are you and so am I. We did not deserve God's revelation to us about His Son. But He chose you and me in His grace. This truth on Christmas Day is both humbling and a cause for great rejoicing! Thank you Father for Your Son! And thank you for choosing us to know Him!
Thursday, December 23, 2010
Bearing One Another's Burdens - Galatians 6:2
The Christmas season is a wonderful time as we celebrate the birth of our Lord. For a lot of people Christmas lightens their load and brightens up their life. Children especially love Christmas for all the gifts, unusual foods and love ones coming together (plus no school). Many adults love Christmas as well for a number of reasons and look forward to it each year. But for some people, including some Christians, Christmas brings added pressures to buy expensive gifts, see people they would rather not be around, and it can bring back painful memories from the past. In short, Christmas which is and should be wonderful, can be a burden to people.
Now I am not saying that Christmas itself is the problem! If not, what is? As people enter into the Christmas season they bring their problems and concerns with them. Life is difficult these days, and life goes on, even at Christmas time. Some people are still unemployed. Some have serious illnesses. Others have relational issues, and a lot of people are struggling to stay afloat financially even if they do have a job.
The bottom line is that even though Christmas should be an encouraging time of the year, because of the burdens that people bring into it, it can be especially difficult as they realize the gap between their dreams and their reality.
What can and should we as Christians do to help one another? Paul says that we should "bear one another's burdens, and thus fulfill the law of Christ."
The word "burden" here refers to any problem or issue that is too heavy for one person to reasonably carry. Some things in life are so horrific or so weighty that we need someone else to help us carry them.
Sometimes we need someone to talk with about painful memories so they can share our grief and heartache. Sometimes we need someone to help us out financially, especially at Christmas when there are greater expectations and expenses. Sometimes we need someone to help us out with things around our house when we are physically ill. A burden can come along in many different forms and require creative ways to help carry it.
The point is that we as Christians have been commanded by our Lord to "love one another" (see John 13:34), and we fulfill that "law" as we help each other carry those things that are simply too heavy for one person.
Now having said that, in the same context there is a command for "each one [to] bear his own load" (Galatians 6:5). This "load" refers specifically to the pack that each Roman soldier was expected to carry each day. There was a certain amount of equipment that every soldier had to carry whether he felt like it or not. In a similar way, God expects us to carry a certain amount of responsibility each day. We all have daily responsibilities for relationships, work, service to God, etc., and the Lord expects us to carry this load each day without help or complaint. The problem is discerning when a "load" becomes a "burden".
This is something that requires prayer and searching the Scriptures. We should not ask others for help with our load, nor should we help them with their load. But when we discern that someone truly has a burden, God calls on us to help in whatever way we can.
This Christmas season, we need to be alert to those with burdens so that God can use us to be a blessing to others for Christ's sake. This is the best present we can give to our Lord on His birthday.At the same, we need to be discerning, because we are not obeying God's Word, or doing anyone a favor if we carry the load God has given to them.
May God help us to know the difference, and to make a difference in someone's life this Christmas!
Now I am not saying that Christmas itself is the problem! If not, what is? As people enter into the Christmas season they bring their problems and concerns with them. Life is difficult these days, and life goes on, even at Christmas time. Some people are still unemployed. Some have serious illnesses. Others have relational issues, and a lot of people are struggling to stay afloat financially even if they do have a job.
The bottom line is that even though Christmas should be an encouraging time of the year, because of the burdens that people bring into it, it can be especially difficult as they realize the gap between their dreams and their reality.
What can and should we as Christians do to help one another? Paul says that we should "bear one another's burdens, and thus fulfill the law of Christ."
The word "burden" here refers to any problem or issue that is too heavy for one person to reasonably carry. Some things in life are so horrific or so weighty that we need someone else to help us carry them.
Sometimes we need someone to talk with about painful memories so they can share our grief and heartache. Sometimes we need someone to help us out financially, especially at Christmas when there are greater expectations and expenses. Sometimes we need someone to help us out with things around our house when we are physically ill. A burden can come along in many different forms and require creative ways to help carry it.
The point is that we as Christians have been commanded by our Lord to "love one another" (see John 13:34), and we fulfill that "law" as we help each other carry those things that are simply too heavy for one person.
Now having said that, in the same context there is a command for "each one [to] bear his own load" (Galatians 6:5). This "load" refers specifically to the pack that each Roman soldier was expected to carry each day. There was a certain amount of equipment that every soldier had to carry whether he felt like it or not. In a similar way, God expects us to carry a certain amount of responsibility each day. We all have daily responsibilities for relationships, work, service to God, etc., and the Lord expects us to carry this load each day without help or complaint. The problem is discerning when a "load" becomes a "burden".
This is something that requires prayer and searching the Scriptures. We should not ask others for help with our load, nor should we help them with their load. But when we discern that someone truly has a burden, God calls on us to help in whatever way we can.
This Christmas season, we need to be alert to those with burdens so that God can use us to be a blessing to others for Christ's sake. This is the best present we can give to our Lord on His birthday.At the same, we need to be discerning, because we are not obeying God's Word, or doing anyone a favor if we carry the load God has given to them.
May God help us to know the difference, and to make a difference in someone's life this Christmas!
Tuesday, December 21, 2010
Forgive...How Many Times? Matthew 18:21-22
In this Christmas season there is a lot of talk about "peace", "goodwill towards men", "just be nice", etc. The problem with all these good intentions is that they tend to run head long into the reality of being in close quarters with other people. During the holidays we are usually with friends and people we love, but inevitably someone is going to say or do something that hurts us, perhaps deeply. How should we respond?
In Matthew 18:21-22, Peter comes to our Lord and says to Him,
Lord, how often shall my brother sin against me and I forgive him? Up to seven times? Jesus said to him, 'I do not say to you, up to seven times, but up to seventy times seven.'"
Now we have to understand that Peter is trying to be generous. The rabbis in that day taught that people should forgive someone at least three times. Peter doubled that and added one more for good measure. I think he thought that Jesus would agree with him, or at least commend him, but instead, Jesus says we should forgive "seventy times seven", which is four hundred and ninety times.
Again, we have to understand that in Christ's day this idiom meant an infinite number of times. Jesus is teaching us that our forgiveness of others should never stop or have a number on it. Because of what Christ has done for us and how much we have been forgiven by God, we have no right to ever say "I won't forgive you" (see Ephesians 4:32).
Having said that, unlimited forgiveness does not mean that we can't confront people who are hurting us. We can and should let them know that what they have done has wounded or offended us. They may not realize what they have done, and if lovingly confronted, hopefully they will address it. But especially if it is deliberate and intentional, we need to confront the person and tell them how his or her actions and/or words have negatively affected us.But once we have addressed the person, forgiveness needs to be applied.
Forgiveness is not forgetting. It is not necessarily trusting someone again. Nor does it mean that two people will be close. Forgiveness is a choice with God's supernatural help to not hold the offense against another any longer. It is choosing to bear the consequences of another's words or actions without seeking revenge or hanging on to negative feelings about another. Obviously, one would hope that the offender would ask forgiveness or attempt to change or make things right. If he or she does, we should forgive them (see Luke 17:3-4). But even if they don't admit to or change anything, we should forgive them because this is the example Jesus gave us when He said on the cross, "Father, forgive them, for they do not know what they are doing" (Luke 23:34). Beyond that, practically-speaking, unforgiveness is a cancer that left unchecked will eat away at your soul.
The point is, we need to ask the Lord to help us to forgive. It is a supernatural act. We can't do it on our own. And if there is any time better than another, Christmas has to be one of those times. Have a blessed and forgiving Christmas season!
In Matthew 18:21-22, Peter comes to our Lord and says to Him,
Lord, how often shall my brother sin against me and I forgive him? Up to seven times? Jesus said to him, 'I do not say to you, up to seven times, but up to seventy times seven.'"
Now we have to understand that Peter is trying to be generous. The rabbis in that day taught that people should forgive someone at least three times. Peter doubled that and added one more for good measure. I think he thought that Jesus would agree with him, or at least commend him, but instead, Jesus says we should forgive "seventy times seven", which is four hundred and ninety times.
Again, we have to understand that in Christ's day this idiom meant an infinite number of times. Jesus is teaching us that our forgiveness of others should never stop or have a number on it. Because of what Christ has done for us and how much we have been forgiven by God, we have no right to ever say "I won't forgive you" (see Ephesians 4:32).
Having said that, unlimited forgiveness does not mean that we can't confront people who are hurting us. We can and should let them know that what they have done has wounded or offended us. They may not realize what they have done, and if lovingly confronted, hopefully they will address it. But especially if it is deliberate and intentional, we need to confront the person and tell them how his or her actions and/or words have negatively affected us.But once we have addressed the person, forgiveness needs to be applied.
Forgiveness is not forgetting. It is not necessarily trusting someone again. Nor does it mean that two people will be close. Forgiveness is a choice with God's supernatural help to not hold the offense against another any longer. It is choosing to bear the consequences of another's words or actions without seeking revenge or hanging on to negative feelings about another. Obviously, one would hope that the offender would ask forgiveness or attempt to change or make things right. If he or she does, we should forgive them (see Luke 17:3-4). But even if they don't admit to or change anything, we should forgive them because this is the example Jesus gave us when He said on the cross, "Father, forgive them, for they do not know what they are doing" (Luke 23:34). Beyond that, practically-speaking, unforgiveness is a cancer that left unchecked will eat away at your soul.
The point is, we need to ask the Lord to help us to forgive. It is a supernatural act. We can't do it on our own. And if there is any time better than another, Christmas has to be one of those times. Have a blessed and forgiving Christmas season!
Thursday, December 16, 2010
Another Crucial Passage on the Security of the Believer - Ephesians 1:13-14
Not long ago I wrote a post on I Thessalonians 5:24 which, in my opinion, is one of the most important, but overlooked verses about the security of the believer. Ephesians 1:13-14 is not overlooked, but it is often disputed by those who claim we can lose our salvation. However, there is very little to argue about here. Paul says,
First of all, it is clear that the sealing of the Spirit happens at the same time we believe in Christ as our Savior. The verb "having also believed" gives the time frame for the main verb, "you were sealed". One cannot say that some Christians are sealed with the Spirit and some are not, nor can anyone rightly argue that the sealing of the Spirit is a later work of the Spirit sometime after salvation for those who are more godly and seek a "second blessing" or something like that. The point is that all believers are sealed with the Spirit at the time that they put their trust in Christ as Savior. There are no exceptions.
Then there is the issue of the sealing itself. This term refers to the ancient practice of putting a wax seal on something like a letter, for instance, to prevent it from being tampered with. This indicates that when God seals us with His Spirit we cannot be successfully tampered with by any enemy agents. Those who dispute this passage as addressing the security of believers like to play games like saying that the sealing of the Spirit simply indicates God's "ownership" of us as Christians. Hello, like God's "ownership" does not have anything to do with the security of the believer! Even if the sealing is just about God's ownership of believers. That is a very strong statement about our security. But in the immediate context, it gets stronger.
Paul says that God's Spirit has been given to us as the "earnest" of our future inheritance and redemption. The King James Version is the best translation of this word. "Deposit" just doesn't cut it. Even "down payment" and "pledge" are too weak. The best translation, in my opinion, is "earnest" because this refers to the first payment being made in a particular transaction to guarantee that the final payment will also be made. Earnest money guarantees that the process that has been started will be brought to completion. No ifs, ands or buts about it!
The bottom line is that this passage simply cannot be dismissed or explained away. It is 100% clear about the security of the believer. One can legitimately dispute whether a particular person ever really had the Spirit in their life. But anyone who has the Spirit, and all real believers do (see Romans 8:9), is going to receive the inheritance and redemption that God has promised. Nothing can be more certain!
In Him, you also, after listening to the message of truth,
the gospel of your salvation--having also believed, you were sealed in Him with
the Holy Spirit of promise, who is given as a pledge of our inheritance,
with a view to the redemption of God's own possession, to the praise of His glory.
First of all, it is clear that the sealing of the Spirit happens at the same time we believe in Christ as our Savior. The verb "having also believed" gives the time frame for the main verb, "you were sealed". One cannot say that some Christians are sealed with the Spirit and some are not, nor can anyone rightly argue that the sealing of the Spirit is a later work of the Spirit sometime after salvation for those who are more godly and seek a "second blessing" or something like that. The point is that all believers are sealed with the Spirit at the time that they put their trust in Christ as Savior. There are no exceptions.
Then there is the issue of the sealing itself. This term refers to the ancient practice of putting a wax seal on something like a letter, for instance, to prevent it from being tampered with. This indicates that when God seals us with His Spirit we cannot be successfully tampered with by any enemy agents. Those who dispute this passage as addressing the security of believers like to play games like saying that the sealing of the Spirit simply indicates God's "ownership" of us as Christians. Hello, like God's "ownership" does not have anything to do with the security of the believer! Even if the sealing is just about God's ownership of believers. That is a very strong statement about our security. But in the immediate context, it gets stronger.
Paul says that God's Spirit has been given to us as the "earnest" of our future inheritance and redemption. The King James Version is the best translation of this word. "Deposit" just doesn't cut it. Even "down payment" and "pledge" are too weak. The best translation, in my opinion, is "earnest" because this refers to the first payment being made in a particular transaction to guarantee that the final payment will also be made. Earnest money guarantees that the process that has been started will be brought to completion. No ifs, ands or buts about it!
The bottom line is that this passage simply cannot be dismissed or explained away. It is 100% clear about the security of the believer. One can legitimately dispute whether a particular person ever really had the Spirit in their life. But anyone who has the Spirit, and all real believers do (see Romans 8:9), is going to receive the inheritance and redemption that God has promised. Nothing can be more certain!
Tuesday, December 14, 2010
Spiritual Amnesia - II Peter 1:9
"For he who lacks these is blind or short-sighted, having forgotten his purification from his former sins." II Peter 1:9
In this verse Peter tells us why we as Christians are not growing spiritually and why we fall into sin temporarily (see my book Why Christains Sin for why some continue to sin willfully). My phrase for this condition is "spiritual amnesia". We become spiritually "blind" or "short-sighted" because we forget how God through Christ has wonderfully purified us from our former sins.
This is why we must regularly think back to the days B.C. (before Christ) not to dwell there, but to remember our prior situation and what God has done for us since. As we recall how we were living and what God has delivered us from, we will be more motivated to do what is right.
But it is not enough to just remember how bad off we were, and how God graciously saved us. We need to consistently remind ourselves of who we are now in Christ. As Peter says, "...brethren, be all the more diligent to make certain about His calling and choosing you..." (I Peter 1:10). The problem is that a lot of Christians don't even know who they are in Christ, let alone take the time to ponder their identity, and until we are convinced about who we are in Christ, we cannot mature spiritually and live as we ought to live. But having said that, we still have to take the time regularly to remind ourselves; "I am a new creation" (II Cor. 5:17), "I am a saint" (I Cor. 1:2), and "I am a coheir with Christ" (Rom. 8:17). Which brings me to something else we need to remember.
We are assured of eternal life if we are trusting in Christ as our Savior (see I John 5:12 for instance). But the commendation of Christ and other heavenly or millennial rewards are contingent on our faithfulness and fruitfulness (I Cor. 9:24). In order to avoid sin and do what is right, we need to remind ourselves that we will lose our rewards, and most importantly, the "well done faithful servant" from our Lord if we don't live as He instructed us.
One more case of "spiritual amnesia" that often infects us is forgetting that God will discipline us if we continue in sin. Hebrews 12:6 says, "whom the Lord loves He disciplines." The word "scourges" right after this lets us know that this is not just a slap on the wrist either. A lot of Christians assume that just because God is gracious He will continue to be indefinitely. That is a huge mistake. We dare not presume on His grace!
Bottom-line, we stop growing and fall into sin when we develop "spiritual amnesia" about our purification from sin, our identity in Christ, the danger of losing our rewards and the reality of God's temporal discipline.
As Peter says, "I consider it right, as long as I am in this earthly dwelling, to stir you up by way of reminder...[so] that at any time after my departure you may be able to call these things to mind." (II Peter 1:13, 15)
In this verse Peter tells us why we as Christians are not growing spiritually and why we fall into sin temporarily (see my book Why Christains Sin for why some continue to sin willfully). My phrase for this condition is "spiritual amnesia". We become spiritually "blind" or "short-sighted" because we forget how God through Christ has wonderfully purified us from our former sins.
This is why we must regularly think back to the days B.C. (before Christ) not to dwell there, but to remember our prior situation and what God has done for us since. As we recall how we were living and what God has delivered us from, we will be more motivated to do what is right.
But it is not enough to just remember how bad off we were, and how God graciously saved us. We need to consistently remind ourselves of who we are now in Christ. As Peter says, "...brethren, be all the more diligent to make certain about His calling and choosing you..." (I Peter 1:10). The problem is that a lot of Christians don't even know who they are in Christ, let alone take the time to ponder their identity, and until we are convinced about who we are in Christ, we cannot mature spiritually and live as we ought to live. But having said that, we still have to take the time regularly to remind ourselves; "I am a new creation" (II Cor. 5:17), "I am a saint" (I Cor. 1:2), and "I am a coheir with Christ" (Rom. 8:17). Which brings me to something else we need to remember.
We are assured of eternal life if we are trusting in Christ as our Savior (see I John 5:12 for instance). But the commendation of Christ and other heavenly or millennial rewards are contingent on our faithfulness and fruitfulness (I Cor. 9:24). In order to avoid sin and do what is right, we need to remind ourselves that we will lose our rewards, and most importantly, the "well done faithful servant" from our Lord if we don't live as He instructed us.
One more case of "spiritual amnesia" that often infects us is forgetting that God will discipline us if we continue in sin. Hebrews 12:6 says, "whom the Lord loves He disciplines." The word "scourges" right after this lets us know that this is not just a slap on the wrist either. A lot of Christians assume that just because God is gracious He will continue to be indefinitely. That is a huge mistake. We dare not presume on His grace!
Bottom-line, we stop growing and fall into sin when we develop "spiritual amnesia" about our purification from sin, our identity in Christ, the danger of losing our rewards and the reality of God's temporal discipline.
As Peter says, "I consider it right, as long as I am in this earthly dwelling, to stir you up by way of reminder...[so] that at any time after my departure you may be able to call these things to mind." (II Peter 1:13, 15)
Sunday, December 12, 2010
Are people who never heard about Jesus excused? Part II - John 16:8-11
In my last post I explained from Romans 1:18-20 why people from the beginning of this world are without excuse for not believing in God. Now I want to explain why everyone from the coming of the Holy Spirit receives at least one opportunity to hear about Jesus. I know that a lot of people today, including many Christians, think that there are billions of people who have never heard and will never hear about Jesus, but listen to what Jesus says. In John 16:8-11, Christ tells His disciples in the upper room, speaking of the Holy Spirit,
And He, when He comes, will convict the world concerning sin, and righteousness, and judgment; concerning sin, because they do not believe in Me; and concerning righteousness, because I go to the Father, and you no longer behold Me, and concerning judgment, because the ruler of this world has been judged."
Several years ago I realized as I was studying this passage that Jesus was telling His disciples that when the Holy Spirit comes He will convict the world of three things and this meant that everyone in the world will receive this convicting message. I realize that one can argue that not every single person gets this message, but there is absolutely nothing in this context or in the words used that indicates a limitation. If we take Christ's words with their plain, straight-forward meaning in the context, Jesus is indicating that at some point every single person in the world gets a visit from the Holy Spirit and He conveys to them three truths.
First, that he or she is a sinner. The Holy Spirit will 'convict', that is, put this truth in such a way that it is clearly understood by the hearer and that person can either accept it or reject it.
Second, the Spirit will convict that person that he or she needs the righteousness of Christ in order to be forgiven or delivered from their sins.
Third, the Holy Spirit will convict the individual about the truth that just as Satan was judged at the cross, judgment is coming for everyone who does not believe in Christ (see v. 9 again).
Now often the Holy Spirit speaks to people through a preacher, a missionary, an evangelist, a radio or television program, a tract, or a written portion of God's Word, the Bible. But the truth is that the Holy Spirit is not limited to these means. He can speak to people however He desires. In some cases He uses dreams, especially in places like the Middle East where it is difficult for people to go and share the truth, and where dreams are viewed as reliable means of revelation.
Over the past twenty years I have received many validated reports of people in remote places having dreams where they see Jesus or a "holy man" telling them exactly what Jesus says here in John 16:9-11. There are reports of thousands of conversions as a result. Some Christians may not take this seriously, but I believe this is happening based largely on what Christ says in this passage.
An interesting example of this comes from the life of Jean Paul Sarte, the French philosopher and writer. He tells of a time when He felt the presence of God, and presumably the Spirit speaking to him, when he was still a boy. But he rejected the message because as he put it, he wanted nothing to do with a God who would intrude on a child at play.
The point is, no one from the time of the Holy Spirit's coming will be able to say, "I never heard the truth about Jesus." The Holy Spirit makes sure that everyone gets at least one opportunity to hear the truth in their lifetime. They may reject it, and may never receive any more help or truth from God. But if they respond to what light they are given, God will see that they receive more.
Here is a true story written up in Moody Monthly years ago. A Jewish girl was living in a kubbutz in Israel, working in the communal field every day. One day she looked around and as she surveyed the beauty of God's creation she looked up and said, "God, I know you exist, please tell me what you expect of me." The next day a foreign visitor showed up. It was a young Christian that told her about Jesus Christ. She realized that this message was God answering her inquiry and she trusted in Christ and was born again.
This type of situation may sound unusual to some, but God is doing this all over the world every day through His Spirit as predicted by our Lord in John 16:8-11.
No one will be able to say on judgment day, "God, I never heard!" He will be able to tell them the day and time they received their visitation. There will be no excuses.
Now this truth in no way lessens our responsibility as Christians is to be available for the Spirit to use us as witnesses for Christ (see Acts 1:8 if in doubt). It simply means that this spiritual assignment is going to get done, with or without us.
And He, when He comes, will convict the world concerning sin, and righteousness, and judgment; concerning sin, because they do not believe in Me; and concerning righteousness, because I go to the Father, and you no longer behold Me, and concerning judgment, because the ruler of this world has been judged."
Several years ago I realized as I was studying this passage that Jesus was telling His disciples that when the Holy Spirit comes He will convict the world of three things and this meant that everyone in the world will receive this convicting message. I realize that one can argue that not every single person gets this message, but there is absolutely nothing in this context or in the words used that indicates a limitation. If we take Christ's words with their plain, straight-forward meaning in the context, Jesus is indicating that at some point every single person in the world gets a visit from the Holy Spirit and He conveys to them three truths.
First, that he or she is a sinner. The Holy Spirit will 'convict', that is, put this truth in such a way that it is clearly understood by the hearer and that person can either accept it or reject it.
Second, the Spirit will convict that person that he or she needs the righteousness of Christ in order to be forgiven or delivered from their sins.
Third, the Holy Spirit will convict the individual about the truth that just as Satan was judged at the cross, judgment is coming for everyone who does not believe in Christ (see v. 9 again).
Now often the Holy Spirit speaks to people through a preacher, a missionary, an evangelist, a radio or television program, a tract, or a written portion of God's Word, the Bible. But the truth is that the Holy Spirit is not limited to these means. He can speak to people however He desires. In some cases He uses dreams, especially in places like the Middle East where it is difficult for people to go and share the truth, and where dreams are viewed as reliable means of revelation.
Over the past twenty years I have received many validated reports of people in remote places having dreams where they see Jesus or a "holy man" telling them exactly what Jesus says here in John 16:9-11. There are reports of thousands of conversions as a result. Some Christians may not take this seriously, but I believe this is happening based largely on what Christ says in this passage.
An interesting example of this comes from the life of Jean Paul Sarte, the French philosopher and writer. He tells of a time when He felt the presence of God, and presumably the Spirit speaking to him, when he was still a boy. But he rejected the message because as he put it, he wanted nothing to do with a God who would intrude on a child at play.
The point is, no one from the time of the Holy Spirit's coming will be able to say, "I never heard the truth about Jesus." The Holy Spirit makes sure that everyone gets at least one opportunity to hear the truth in their lifetime. They may reject it, and may never receive any more help or truth from God. But if they respond to what light they are given, God will see that they receive more.
Here is a true story written up in Moody Monthly years ago. A Jewish girl was living in a kubbutz in Israel, working in the communal field every day. One day she looked around and as she surveyed the beauty of God's creation she looked up and said, "God, I know you exist, please tell me what you expect of me." The next day a foreign visitor showed up. It was a young Christian that told her about Jesus Christ. She realized that this message was God answering her inquiry and she trusted in Christ and was born again.
This type of situation may sound unusual to some, but God is doing this all over the world every day through His Spirit as predicted by our Lord in John 16:8-11.
No one will be able to say on judgment day, "God, I never heard!" He will be able to tell them the day and time they received their visitation. There will be no excuses.
Now this truth in no way lessens our responsibility as Christians is to be available for the Spirit to use us as witnesses for Christ (see Acts 1:8 if in doubt). It simply means that this spiritual assignment is going to get done, with or without us.
Thursday, December 9, 2010
Are people who never hear about Jesus excused? Romans 1:18-20
One of the things that I hear the most from people when I say that Jesus is the only way to heaven is: "What about those who never hear about Jesus?" The implication is that those who never hear the gospel or never hear about the person of Christ are excused from God's condemnation. After all how could a fair and loving God condemn people who never had a chance to believe, because they never had the opportunity to hear? This is a very legitimate question that deserves a very clear and legitimate answer, and here it is in Romans 1:18-20.
For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who suppress the truth in unrighteousness, because that which is known about God is evident within them; for God made it evident to them. For since the creation of the world His invisible attributes, His eternal power and divine nature, have been clearly seen, being understood through what has been made, so that they are without excuse.
What this passage tells us is that God is angry with men and women who have suppressed the knowledge of Him that they already have. It is not a matter of what they haven't heard, but what they have already seen. Paul says that when people look at God's creation, that is the visible world, they are able to clearly see two attributes of God.
The first is God's "eternal power". This means that they can see that there is a Creator who is much more powerful than any mere mortal, who has created all that we see around us. Yes, I know that many people say they look at this world and see a natural, evolutionary process at work, not an all-powerful God. But according to this scripture, they are lying. Deep in their hearts they know that this world could not have just happened by chance. They are in fact "suppressing the truth".
This is also the case with the second attribute clearly seen in creation: God's "divine nature". People can see through God's creation that the Creator is not like you and me. He must be quite different. He is divine. He is God. His ways are not our ways, and His thoughts are not our thoughts (Isaiah 55:8). If man had created this world we would have done many things quite differently. We could never have dreamed up the multitude of different species or the incredible colors and designs. Anyone who looks at this world, even just a single living cell, and can't admit there is an intelligent designer, is not being honest. He or she is suppressing the truth. This reveals a conscious desire to not honor God as God or give thanks to Him for all he has done (v. 21). This suppression of truth leads people to then worship either creation or people, rather than the Creator (vs. 22-25) which is exactly where a lot of people are today.
The bottom line is that because of the willful suppression of the truth seen in creation, Paul says "they are without excuse".
The famous atheist Bertrand Russell when asked what he will say to God to explain his unbelief said, "Not enough evidence, God, not enough evidence." However, this scripture clearly states that enough evidence to believe that God exists has been given to all of us. God is not going to accept any excuses for not believing in His existence.
Now someone could say at this point, "but that is still not addressing the issue of Jesus!" True, just because someone believes in God does not mean he or she believes in Christ. This is a separate and essential issue (see John 14:1). But here is the connection. Those who look at creation and recognize that there is a God, and ask Him to reveal more of who He is and what He expects of them, are rewarded with more revelation (see Jeremiah 29:13). Those who reject what truth they have been given, are not given more and will be justly condemned for suppressing the truth.
But the reality is that everyone in this age is being given the opportunity to hear about Jesus. That is the subject of my next post. Stay tuned!
For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who suppress the truth in unrighteousness, because that which is known about God is evident within them; for God made it evident to them. For since the creation of the world His invisible attributes, His eternal power and divine nature, have been clearly seen, being understood through what has been made, so that they are without excuse.
What this passage tells us is that God is angry with men and women who have suppressed the knowledge of Him that they already have. It is not a matter of what they haven't heard, but what they have already seen. Paul says that when people look at God's creation, that is the visible world, they are able to clearly see two attributes of God.
The first is God's "eternal power". This means that they can see that there is a Creator who is much more powerful than any mere mortal, who has created all that we see around us. Yes, I know that many people say they look at this world and see a natural, evolutionary process at work, not an all-powerful God. But according to this scripture, they are lying. Deep in their hearts they know that this world could not have just happened by chance. They are in fact "suppressing the truth".
This is also the case with the second attribute clearly seen in creation: God's "divine nature". People can see through God's creation that the Creator is not like you and me. He must be quite different. He is divine. He is God. His ways are not our ways, and His thoughts are not our thoughts (Isaiah 55:8). If man had created this world we would have done many things quite differently. We could never have dreamed up the multitude of different species or the incredible colors and designs. Anyone who looks at this world, even just a single living cell, and can't admit there is an intelligent designer, is not being honest. He or she is suppressing the truth. This reveals a conscious desire to not honor God as God or give thanks to Him for all he has done (v. 21). This suppression of truth leads people to then worship either creation or people, rather than the Creator (vs. 22-25) which is exactly where a lot of people are today.
The bottom line is that because of the willful suppression of the truth seen in creation, Paul says "they are without excuse".
The famous atheist Bertrand Russell when asked what he will say to God to explain his unbelief said, "Not enough evidence, God, not enough evidence." However, this scripture clearly states that enough evidence to believe that God exists has been given to all of us. God is not going to accept any excuses for not believing in His existence.
Now someone could say at this point, "but that is still not addressing the issue of Jesus!" True, just because someone believes in God does not mean he or she believes in Christ. This is a separate and essential issue (see John 14:1). But here is the connection. Those who look at creation and recognize that there is a God, and ask Him to reveal more of who He is and what He expects of them, are rewarded with more revelation (see Jeremiah 29:13). Those who reject what truth they have been given, are not given more and will be justly condemned for suppressing the truth.
But the reality is that everyone in this age is being given the opportunity to hear about Jesus. That is the subject of my next post. Stay tuned!
Tuesday, December 7, 2010
Do children and babies who die go to heaven? Mark 10:14
At the memorial service for the victims of the Oklahoma bombing some years ago, Billy Graham clearly stated that he believed the babies and young children who died were now in heaven. R.C. Sproul immediately spoke out against this as bad theology. All this forced me to go back to Scripture to see what it really teaches about children and heaven.
In Mark 10:14, Jesus told His disciples, "Permit the children to come to Me; do not hinder them; for the kingdom of heaven belongs to such as these." (NASV) The King James Version translates the last part of this verse this way "...for of such is the kingdom of God."
The King James translation makes it seem as if Jesus is saying that some children are a part of God's kingdom, but some are not. The NASV, I believe after considerable research, is the best translation, and it clearly indicates that "children", meaning babies and young children, do belong to the kingdom of heaven.
What I believe Jesus is saying is that children and all those who "receive the kingdom of God like a child" i.e., with child-like trust in Jesus as Savior (v. 15) are going to be in heaven.
Therefore, I would agree with Billy Graham on this, and disagree with R.C. Sproul. Babies and young children who die are in heaven. I base this not on theological constructs or emotional bias but on the clear statement of our Lord when properly understood in context.
Now I realize this raises other significant questions, and I will attempt to answer them as best as possible.
First, does the Bible teach an "age of accountability"? No and yes. I do not believe that there is a particular age at which children become accountable. The Bible does not speak explicitedly an "age of accountability", let alone give us a specific age . But I believe that until a particular child is constitutionally able to make a decision about Jesus Christ, that child, though a sinner (see Psalm 51:5), has grace imputed to him or her by God based on the sacrifice of Jesus Christ for the entire world (see post on II Corinthians 5:19). I do not believe that God will condemn a baby or small child that has no ability to interact with the truth about Jesus Christ. I base this on the belief that the true God is a fair God who gives every person in the world an opportunity to know the truth and believe (see my upcoming posts on Romans 1:18-20 and John 16:8-11).
This brings me to another crucial question, that is, how does my belief fit with unconditional election?
My answer is that God in eternity past unconditionally elected those He would save based on His good pleasure and absolutely no merit on the part of the recipient (see Ephesians 1:3-6). I believe that He elected all babies and small children who would die before they obtained the ability to believe in Christ. This is still unconditional election because it is not based on any merit on their part, rather the issue is lack of any ability to exercise saving faith. This belief reconciles nicely the truth that children belong to the kingdom of heaven, and that God also unconditionally chooses those who He will save.
So in the end, I agree with Billy Graham that babies and small children go to heaven when they die, and I also agree with R.C. Sproul that everyone is born a sinner and that God unconditionally elects those He will save. But most importantly I agree with Jesus and His Word.
In Mark 10:14, Jesus told His disciples, "Permit the children to come to Me; do not hinder them; for the kingdom of heaven belongs to such as these." (NASV) The King James Version translates the last part of this verse this way "...for of such is the kingdom of God."
The King James translation makes it seem as if Jesus is saying that some children are a part of God's kingdom, but some are not. The NASV, I believe after considerable research, is the best translation, and it clearly indicates that "children", meaning babies and young children, do belong to the kingdom of heaven.
What I believe Jesus is saying is that children and all those who "receive the kingdom of God like a child" i.e., with child-like trust in Jesus as Savior (v. 15) are going to be in heaven.
Therefore, I would agree with Billy Graham on this, and disagree with R.C. Sproul. Babies and young children who die are in heaven. I base this not on theological constructs or emotional bias but on the clear statement of our Lord when properly understood in context.
Now I realize this raises other significant questions, and I will attempt to answer them as best as possible.
First, does the Bible teach an "age of accountability"? No and yes. I do not believe that there is a particular age at which children become accountable. The Bible does not speak explicitedly an "age of accountability", let alone give us a specific age . But I believe that until a particular child is constitutionally able to make a decision about Jesus Christ, that child, though a sinner (see Psalm 51:5), has grace imputed to him or her by God based on the sacrifice of Jesus Christ for the entire world (see post on II Corinthians 5:19). I do not believe that God will condemn a baby or small child that has no ability to interact with the truth about Jesus Christ. I base this on the belief that the true God is a fair God who gives every person in the world an opportunity to know the truth and believe (see my upcoming posts on Romans 1:18-20 and John 16:8-11).
This brings me to another crucial question, that is, how does my belief fit with unconditional election?
My answer is that God in eternity past unconditionally elected those He would save based on His good pleasure and absolutely no merit on the part of the recipient (see Ephesians 1:3-6). I believe that He elected all babies and small children who would die before they obtained the ability to believe in Christ. This is still unconditional election because it is not based on any merit on their part, rather the issue is lack of any ability to exercise saving faith. This belief reconciles nicely the truth that children belong to the kingdom of heaven, and that God also unconditionally chooses those who He will save.
So in the end, I agree with Billy Graham that babies and small children go to heaven when they die, and I also agree with R.C. Sproul that everyone is born a sinner and that God unconditionally elects those He will save. But most importantly I agree with Jesus and His Word.
Saturday, December 4, 2010
Why we don't get some things from God - James 4:2
"You do not have because you do not ask."
As a father of two boys, I understand this verse well from a dad's perspective. When my sons were growing up there were things that they asked for but I told them "no". These were things I knew were not good for them. Other things were good, but I didn't always give those good things to them until they asked. Why? I wanted, in some cases, to see whether or not they really wanted them, and in other cases just because I wanted them to ask me. I wanted them to come to me and ask so that I could show them that I love them, and that they can come to me for good things, and dad will deliver.
Now I am not saying that I am like God! Or worse, that God takes His cues from me! But I am simply saying what Jesus says in Matthew 7:11.
"If you then being evil, know how to give good gifts to your children, how much more shall your Father who is in heaven give what is good to those who ask Him."
Human fathers give good things to their children, but sometimes not until they ask. Our heavenly Father does the same thing only much better. He gives us good gifts all the time. But there are some gifts that He waits to give until we ask. Why? Often it is because He simply wants us to come to Him. That is a good enough reason. But other times it is to help us to realize what is really important to us. He already knows, but He wants us to know too.
Now when God says "no", James tells us that it is because we are asking with "wrong motives" (4:3). We are asking for something to spend on our "pleasures". This either means it is something we desire that we don't need and isn't good for us, or it is something that could be good for us but our heavenly Father knows we are going to use it in a way that is sinful and bad for us. The answer in both of these cases will always be "no".
What I want to focus on though is not that God sometimes says "no", but that He wants to say "yes" to some of the things we desire. But He is not going to until we ask.
How many blessings and how many good gifts are we missing simply because we lack the faith to ask or we are too busy to ask? Clearly there must be some because God says "You do not have because you do not ask". Let's start asking!
As a father of two boys, I understand this verse well from a dad's perspective. When my sons were growing up there were things that they asked for but I told them "no". These were things I knew were not good for them. Other things were good, but I didn't always give those good things to them until they asked. Why? I wanted, in some cases, to see whether or not they really wanted them, and in other cases just because I wanted them to ask me. I wanted them to come to me and ask so that I could show them that I love them, and that they can come to me for good things, and dad will deliver.
Now I am not saying that I am like God! Or worse, that God takes His cues from me! But I am simply saying what Jesus says in Matthew 7:11.
"If you then being evil, know how to give good gifts to your children, how much more shall your Father who is in heaven give what is good to those who ask Him."
Human fathers give good things to their children, but sometimes not until they ask. Our heavenly Father does the same thing only much better. He gives us good gifts all the time. But there are some gifts that He waits to give until we ask. Why? Often it is because He simply wants us to come to Him. That is a good enough reason. But other times it is to help us to realize what is really important to us. He already knows, but He wants us to know too.
Now when God says "no", James tells us that it is because we are asking with "wrong motives" (4:3). We are asking for something to spend on our "pleasures". This either means it is something we desire that we don't need and isn't good for us, or it is something that could be good for us but our heavenly Father knows we are going to use it in a way that is sinful and bad for us. The answer in both of these cases will always be "no".
What I want to focus on though is not that God sometimes says "no", but that He wants to say "yes" to some of the things we desire. But He is not going to until we ask.
How many blessings and how many good gifts are we missing simply because we lack the faith to ask or we are too busy to ask? Clearly there must be some because God says "You do not have because you do not ask". Let's start asking!
Thursday, December 2, 2010
No Problem with Greatness - Mark 10:43-45
A lot of people think that being a Christian means that one cannot aspire to be great. That is something many believe would be unchristian. But interestingly enough, when the "sons of thunder", James and John, two of Christ's disciples asked for positions of greatness, Christ did not rebuke them. Rather He asked if they were willing to do what it takes to be great. When the other ten disciples became indignant with Jesus and John, Christ called all of the disciples together and told them if they wanted to be great, they would have to become the servant of the others. Then He added that if any one of them wanted to be first among the group, he had to be the slave of them all.
Christianity is not anti-greatness.But Christ taught that the way up is the way down. Few Christians ever figure this out, and if they do, most are not willing to pay the price, which is servanthood.
People who accomplish great things, financially, politically, artistically, in sports or in business, are usually praised and revered by some, but criticized and downgraded by others. However, when someone is a true servant of all, no one has anything bad to say. That person is respected and appreciated by everyone who knows them.
Yesterday we had a memorial service at our church for a man that was not great in any conventional or worldly sense of the word. He was not an ordinary man, but he certainly wasn't great by the world's standards. However, everyone who spoke about him referenced the fact that he was a true servant. And most also stated that he was a great man. This is not surprising. It is exactly what our Lord taught. If you want to be great, be a servant. If you want to be the greatest, be the servant of all.
We need more Christians aspiring to greatness, and we need more Christians willing to pay the price of servanthood. This is, in fact, one of the most Christ-like things we can do. There is no greater person in the history of the world than Jesus Christ, and He was also the greatest servant of all.
As the Scripture says, "...the Son of Man did not come to be served, but to serve, and to give His life a ransom for many."
Christianity is not anti-greatness.But Christ taught that the way up is the way down. Few Christians ever figure this out, and if they do, most are not willing to pay the price, which is servanthood.
People who accomplish great things, financially, politically, artistically, in sports or in business, are usually praised and revered by some, but criticized and downgraded by others. However, when someone is a true servant of all, no one has anything bad to say. That person is respected and appreciated by everyone who knows them.
Yesterday we had a memorial service at our church for a man that was not great in any conventional or worldly sense of the word. He was not an ordinary man, but he certainly wasn't great by the world's standards. However, everyone who spoke about him referenced the fact that he was a true servant. And most also stated that he was a great man. This is not surprising. It is exactly what our Lord taught. If you want to be great, be a servant. If you want to be the greatest, be the servant of all.
We need more Christians aspiring to greatness, and we need more Christians willing to pay the price of servanthood. This is, in fact, one of the most Christ-like things we can do. There is no greater person in the history of the world than Jesus Christ, and He was also the greatest servant of all.
As the Scripture says, "...the Son of Man did not come to be served, but to serve, and to give His life a ransom for many."
Sunday, November 28, 2010
Upon This Rock - Matthew 16:18
"And I say unto you that you are Peter, and upon this rock I will build my church, and the gates of hell will not overpower it."
These famous words of Christ have been examined many times, and I am not thinking that I have anything original to say about them. But I do want to state what I believe Jesus is saying here is about the Church.
First, when Christ refers to the 'rock' upon which He is going to build His church, that rock is not primarily or exclusively Peter. The word 'rock' here is feminine, not masculine, and coupled with the use of the term 'this' instead of something personal, our Lord is making it quite clear that the 'rock' is not Peter. Peter did play an important part in the building of the church, but he was not the foundation of the entire Church. The 'rock' is also not a direct reference to Christ, although ultimately Christ is foundation of the church (I Cor. 3:11). Rather, Christ is pointing to Peter's statement that Jesus is "...the Christ, the Son of the living God" (v. 17). It is this truth that forms the foundation for building the Church, which Christ refers to as His own.
This brings me to the second critical truth about the Church found in this verse. The Church is referred to in the future tense. At this point it had not yet come into existence. Yes, I know that this Greek word basically means "assembly" and was used of Israel in the Old Testament, and other "assembles" in the New Testament. But this is a special assembly. Our Lord says it is "My church". It will be distinct and different from the Old Testament assembly because it is a 'new man' (see Ephesians 2:13-22). Jews and Gentiles will come together on the day of Pentecost to form a new assembly called the Church, the Body of Christ, and Christ Himself declares that He will build it, and the gates of hell (or hades) will not overpower it.
This is the third crucial point about the Church. The Church will never be overcome by the gates of hell. But what does this mean and not mean? It means that either the Church will never die, that is, the power of hell cannot overcome it and kill it. Or it means that the gates of hades cannot contain those that die and fall into it's grasp. Those who are believers in Christ, and thus members of the Church, will certainly someday be resurrected as our Lord was. I prefer the first view, but I wouldn't be surprised if it was the second. Either way, this verse does not teach us that the church will triumph over all evil or bring in the kingdom or accomplish all that we have been given to do by Christ (i.e., Matthew 28:19-20). The Church will grow because Christ said, 'I will build' it. The Church will never die, because Christ said 'the gates of hell will not overpower it'. The Church will accomplish a great deal, spiritually-speaking, because Christ gave men the 'keys of the kingdom of heaven' to do the work of God here on earth (v. 19).
But the Church in a certain sense will ultimately fail. That is why Christ must and will return to finish what the Father decreed in eternity past. Only He can usher in the millennial kingdom. Only He can defeat all the armies of this world. Only He can bring in righteousness and eliminate evil. We as the Church are the visible manifestation of Christ here and now. But only the King of Kings and Lord of Lords Himself can finish what the Father desires. But we will be with Him! Thank you, Lord!
These famous words of Christ have been examined many times, and I am not thinking that I have anything original to say about them. But I do want to state what I believe Jesus is saying here is about the Church.
First, when Christ refers to the 'rock' upon which He is going to build His church, that rock is not primarily or exclusively Peter. The word 'rock' here is feminine, not masculine, and coupled with the use of the term 'this' instead of something personal, our Lord is making it quite clear that the 'rock' is not Peter. Peter did play an important part in the building of the church, but he was not the foundation of the entire Church. The 'rock' is also not a direct reference to Christ, although ultimately Christ is foundation of the church (I Cor. 3:11). Rather, Christ is pointing to Peter's statement that Jesus is "...the Christ, the Son of the living God" (v. 17). It is this truth that forms the foundation for building the Church, which Christ refers to as His own.
This brings me to the second critical truth about the Church found in this verse. The Church is referred to in the future tense. At this point it had not yet come into existence. Yes, I know that this Greek word basically means "assembly" and was used of Israel in the Old Testament, and other "assembles" in the New Testament. But this is a special assembly. Our Lord says it is "My church". It will be distinct and different from the Old Testament assembly because it is a 'new man' (see Ephesians 2:13-22). Jews and Gentiles will come together on the day of Pentecost to form a new assembly called the Church, the Body of Christ, and Christ Himself declares that He will build it, and the gates of hell (or hades) will not overpower it.
This is the third crucial point about the Church. The Church will never be overcome by the gates of hell. But what does this mean and not mean? It means that either the Church will never die, that is, the power of hell cannot overcome it and kill it. Or it means that the gates of hades cannot contain those that die and fall into it's grasp. Those who are believers in Christ, and thus members of the Church, will certainly someday be resurrected as our Lord was. I prefer the first view, but I wouldn't be surprised if it was the second. Either way, this verse does not teach us that the church will triumph over all evil or bring in the kingdom or accomplish all that we have been given to do by Christ (i.e., Matthew 28:19-20). The Church will grow because Christ said, 'I will build' it. The Church will never die, because Christ said 'the gates of hell will not overpower it'. The Church will accomplish a great deal, spiritually-speaking, because Christ gave men the 'keys of the kingdom of heaven' to do the work of God here on earth (v. 19).
But the Church in a certain sense will ultimately fail. That is why Christ must and will return to finish what the Father decreed in eternity past. Only He can usher in the millennial kingdom. Only He can defeat all the armies of this world. Only He can bring in righteousness and eliminate evil. We as the Church are the visible manifestation of Christ here and now. But only the King of Kings and Lord of Lords Himself can finish what the Father desires. But we will be with Him! Thank you, Lord!
Tuesday, November 23, 2010
Does God Do Evil? Isaiah 45:7
"The One forming light and creating darkness, causing well-being and creating calamity; I am the Lord who does all these."
There are a few verses in the Old Testament like this one which seem to indicate that God is the author of evil. The word "calamity" here is a Hebrew word that can be, and is translated as "evil" in some versions of Scripture. But this translation is not, in my opinion, correct if it is used in regard to God for these reasons.
In the context of these Old Testament passages, God is talking about bringing judgment upon sinful people and nations. The "evil" being discussed is not evil in the sense of wrong-doing, but righteous judgment on people who deserve everything that God is putting on them. God is the author of righteous judgment on sinners. He is not the author of any type of wrong-doing.
God does allow evil to exist to provide contrast with His goodness and to ultimately make it work out for our good and His glory (see Romans 8:28). God also includes evil in His eternal plan (Ephesians 1:11), so He is never surprised by it nor is it forced on Him. But having said all that, contrary to what some over-zealous pastors and theologians teach, God is never, ever, the author of evil. The whole idea that God has to be the cause of absolutely everything that happens in the universe, or His glory as God is diminished, is logically and biblically mistaken.
God can allow evil to happen without directing causing it. As long as He is ultimately in control of all things, and He is, His glory is not diminished one iota. But the problem with God directly committing even one evil act diminishes His glory considerably and makes Him ultimately untrustworthy. How can we trust a God who directly causes evil? We can't. But fortunately we do not have to.
James 1:13 says that, "...God cannot be tempted by evil, and He Himself does not tempt anyone." Whether the temptation is from within Himself or an external source, God's Word states that He cannot be tempted to do evil, and He doesn't tempt anyone else to do evil which means God never causes or even encourages anyone to do evil. It is clear from James 1:14 that when someone commits evil, it is something that originated from within them, not God.
Now I realize that we still have the thorny issue of God allowing certain evil deeds we think He should have stepped in to prevent. The list is long and many people cannot get past this. But this is where faith has to come into play. Either we believe that God is ultimately good and will make all things right in the end, or we reject that by faith in our own judgment and perception of things. That is our choice. Do we trust ourselves as the final arbiter of what is good, or do we trust God as good even though He allows things that are evil or perceived by us to be evil?
Whatever we decide, as Christians, we cannot say that evil is just an illusion, or that God is the author of evil. Both of those concepts are a product of new age, pagan thought, not biblical Christianity.
There are a few verses in the Old Testament like this one which seem to indicate that God is the author of evil. The word "calamity" here is a Hebrew word that can be, and is translated as "evil" in some versions of Scripture. But this translation is not, in my opinion, correct if it is used in regard to God for these reasons.
In the context of these Old Testament passages, God is talking about bringing judgment upon sinful people and nations. The "evil" being discussed is not evil in the sense of wrong-doing, but righteous judgment on people who deserve everything that God is putting on them. God is the author of righteous judgment on sinners. He is not the author of any type of wrong-doing.
God does allow evil to exist to provide contrast with His goodness and to ultimately make it work out for our good and His glory (see Romans 8:28). God also includes evil in His eternal plan (Ephesians 1:11), so He is never surprised by it nor is it forced on Him. But having said all that, contrary to what some over-zealous pastors and theologians teach, God is never, ever, the author of evil. The whole idea that God has to be the cause of absolutely everything that happens in the universe, or His glory as God is diminished, is logically and biblically mistaken.
God can allow evil to happen without directing causing it. As long as He is ultimately in control of all things, and He is, His glory is not diminished one iota. But the problem with God directly committing even one evil act diminishes His glory considerably and makes Him ultimately untrustworthy. How can we trust a God who directly causes evil? We can't. But fortunately we do not have to.
James 1:13 says that, "...God cannot be tempted by evil, and He Himself does not tempt anyone." Whether the temptation is from within Himself or an external source, God's Word states that He cannot be tempted to do evil, and He doesn't tempt anyone else to do evil which means God never causes or even encourages anyone to do evil. It is clear from James 1:14 that when someone commits evil, it is something that originated from within them, not God.
Now I realize that we still have the thorny issue of God allowing certain evil deeds we think He should have stepped in to prevent. The list is long and many people cannot get past this. But this is where faith has to come into play. Either we believe that God is ultimately good and will make all things right in the end, or we reject that by faith in our own judgment and perception of things. That is our choice. Do we trust ourselves as the final arbiter of what is good, or do we trust God as good even though He allows things that are evil or perceived by us to be evil?
Whatever we decide, as Christians, we cannot say that evil is just an illusion, or that God is the author of evil. Both of those concepts are a product of new age, pagan thought, not biblical Christianity.
Sunday, November 21, 2010
Are We Commanded to Love Ourselves? Matthew 22:39
I realize that this is an accepted truth in the world, and among many Christians today as well, but I do not believe that the Bible teaches that we should love ourselves.
In Matthew 22:39, Christ says, "you shall love your neighbor as yourself" and a lot of people have understood this as a command for us to love ourselves. But the command, grammatically-speaking, is for us to love others. Even self-love proponents like Bruce Narramore in his book, You're Someone Special, says we "...are wrong in trying to base self-love on this passage" (pp. 21-22). The last part of this sentence is simply an acknowledgment of the human condition. As Paul says in Ephesians 5:29, "no one ever hated his own flesh..."
Sure there are people who say they hate themselves, and even cut and mutilate their flesh to prove it. But the reality is that deep down they really love themselves and these people are distraught about how crummy their lives are. They hurt themselves because they are crying out for help or to find temporary relief from their emotional pain. It appears to be self-hatred, but it is really self-love.
Self love is not the solution to our ills, it is in fact a sin and a root of many of our problems. It is the first of many sins listed by Paul in II Timothy 3:1-4, and it is the source of many emotional and relational issues, not the cure-all.
Now I am not advocating self-hatred or "worm-theology". In Christ we as believers have tremendous value and worth. We are saints (I Corinthians 1:12). We are co-heirs with Christ (Romans 8:17). We are new creations (II Cor. 5:17). We have a whole new wonderful identity with many, many wonderful aspects (see Neil Anderson's book, Victory Over the Darkness for a fuller description of who we are in Christ).
The point is that we as Christians should have a healthy self-respect based on who we are now in Christ (Eph. 2:10), and God doesn't mind us being properly concerned about our well-being, as long as we also have a proper concern for others (see Philippians 2:4). But pride is a sinful preoccupation with ourselves, and pride is clearly to be avoided (James 4:6), because it is thinking too highly of ourselves (Romans 12:3). In short, pride and self-love may not be exactly the same, but they are both sins to be avoided at all costs. They are offensive to God and a danger to ourselves.
The year 1974 was the first time I know of in Christian history that someone suggested that Christians should love themselves. Up until that time self-love was considered narcissism by much of the world and most Christians. All that has turned completely around in the past thirty-five years. Some believers view this as progress, but Paul says it is an indication that we are living in the "difficult times" of the "last days" (I Timothy 3:1). I agree with Paul.
See my book When Counseling is Not Enough, chapter 17, for a complete discussion of self-esteem.
In Matthew 22:39, Christ says, "you shall love your neighbor as yourself" and a lot of people have understood this as a command for us to love ourselves. But the command, grammatically-speaking, is for us to love others. Even self-love proponents like Bruce Narramore in his book, You're Someone Special, says we "...are wrong in trying to base self-love on this passage" (pp. 21-22). The last part of this sentence is simply an acknowledgment of the human condition. As Paul says in Ephesians 5:29, "no one ever hated his own flesh..."
Sure there are people who say they hate themselves, and even cut and mutilate their flesh to prove it. But the reality is that deep down they really love themselves and these people are distraught about how crummy their lives are. They hurt themselves because they are crying out for help or to find temporary relief from their emotional pain. It appears to be self-hatred, but it is really self-love.
Self love is not the solution to our ills, it is in fact a sin and a root of many of our problems. It is the first of many sins listed by Paul in II Timothy 3:1-4, and it is the source of many emotional and relational issues, not the cure-all.
Now I am not advocating self-hatred or "worm-theology". In Christ we as believers have tremendous value and worth. We are saints (I Corinthians 1:12). We are co-heirs with Christ (Romans 8:17). We are new creations (II Cor. 5:17). We have a whole new wonderful identity with many, many wonderful aspects (see Neil Anderson's book, Victory Over the Darkness for a fuller description of who we are in Christ).
The point is that we as Christians should have a healthy self-respect based on who we are now in Christ (Eph. 2:10), and God doesn't mind us being properly concerned about our well-being, as long as we also have a proper concern for others (see Philippians 2:4). But pride is a sinful preoccupation with ourselves, and pride is clearly to be avoided (James 4:6), because it is thinking too highly of ourselves (Romans 12:3). In short, pride and self-love may not be exactly the same, but they are both sins to be avoided at all costs. They are offensive to God and a danger to ourselves.
The year 1974 was the first time I know of in Christian history that someone suggested that Christians should love themselves. Up until that time self-love was considered narcissism by much of the world and most Christians. All that has turned completely around in the past thirty-five years. Some believers view this as progress, but Paul says it is an indication that we are living in the "difficult times" of the "last days" (I Timothy 3:1). I agree with Paul.
See my book When Counseling is Not Enough, chapter 17, for a complete discussion of self-esteem.
Friday, November 19, 2010
Revenge or Repentance? Romans 12:20
"But if your enemy is hungry, feed him and if he is thirsty, give him a drink; for in so doing you will heap burning coals upon his head."
Traditionally people have understood this verse in this way. If you do good to your enemy, you will make him feel really bad for being mean to you. But I was very uneasy about this interpretation for years. The immediate context says that we should never "take our own revenge" (v. 19) and this sounds a lot like taking revenge. Be nice so that your enemy will feel terrible like hot coals are on his or her head.
Several years ago a seminary professor explained to me that the ancient Egyptians had an unusual practice. When someone became convinced that he or she had wronged another, that person would put a metal basket on his or her head, and would put burning coals in the basket and walk around for a day with this arrangement to publicly demonstrate he or she was sorry for their actions. In other words, this was a public display of repentance. I know it sounds weird, but it is historically true, and it fits the context much better.
When others hurt us with their words or behavior, as Christians, we are not to plot revenge. But treat them like Jesus would, not to make them feel crummy for being mean to us, but so they will realize they were wrong and repent of their sinfulness. This is the principle that Paul states in the very next verse; "do not be overcome by evil, but overcome evil with good."
If we as Christians could live consistently by this principle, we would revolutionize our testimony and our world!
Traditionally people have understood this verse in this way. If you do good to your enemy, you will make him feel really bad for being mean to you. But I was very uneasy about this interpretation for years. The immediate context says that we should never "take our own revenge" (v. 19) and this sounds a lot like taking revenge. Be nice so that your enemy will feel terrible like hot coals are on his or her head.
Several years ago a seminary professor explained to me that the ancient Egyptians had an unusual practice. When someone became convinced that he or she had wronged another, that person would put a metal basket on his or her head, and would put burning coals in the basket and walk around for a day with this arrangement to publicly demonstrate he or she was sorry for their actions. In other words, this was a public display of repentance. I know it sounds weird, but it is historically true, and it fits the context much better.
When others hurt us with their words or behavior, as Christians, we are not to plot revenge. But treat them like Jesus would, not to make them feel crummy for being mean to us, but so they will realize they were wrong and repent of their sinfulness. This is the principle that Paul states in the very next verse; "do not be overcome by evil, but overcome evil with good."
If we as Christians could live consistently by this principle, we would revolutionize our testimony and our world!
Tuesday, November 16, 2010
Rapture or Reward? Philippians 3:13-14
Brethren, I do not regard myself as having laid hold of it yet; but one thing I do: forgetting what lies behind and reaching forward to what lies ahead, I press on toward the goal for the prize of the upward call of God in Christ Jesus. Philippians 3:13-14
This passage has been one of my favorites for a very long time. It is also very familiar to a lot of Christians. But it is very difficult to interpret. Most believers see these verses referring to Paul's desire to either be resurrected (see v. 11) or his longing to get to heaven (see v. 14). But I believe that there are two other, better interpretive choices.
The first is that Paul is expressing the hope that he will live to participate in the Rapture, that is the "blessed hope" where some believers will not face death, but be caught up to meet the Lord in the air (see I Thessalonians 4:13-18). This is a very good possibility in this passage.
The word "resurrection" in verse eleven is not the usual word that refers to the resurrection. It is literally the "out-resurrection" from the dead. Obviously, this word is referring to something different and unique. The phrase "upward call of God" in verse fourteen is also something that indicates that Paul is referring to something other than the normal route to heaven.
This is why some scholars and theologians have concluded that the "out-resurrection" and the "upward call" are referring to the Rapture. And I believe this is a better choice than the conventional wisdom about this passage. But having said that, I believe that there is even a better understanding.
In the ancient world the term "upward call" was associated with the Olympic games. The upward call occurred when the winner of an Olympic event was called up by the master of the Olympic games to receive his "prize" (see v. 14) for winning that particular event. The winner's name would be announced, then his father's name and finally the name of his country. He would then come up to the master of the games to receive a wreath that was placed on his head as the victor.
I believe that Paul is using this terminology in regard to the Christian hope that when he arrives in heaven, Christ will call his name and give him the reward for successfully completing his earthly race (see I Corinthians 9:24-25).
This fits best with Paul's statement that he has not yet become "perfect", i.e., reached complete maturity in Christ (v. 12). But he strongly expresses the desire to keep striving for the spiritual maturity that Christ has planned for him and for all of us (v. 12).
This would mean that the "out-resurrection" from the dead is a reference to Paul spiritually rising above those who are spiritually dead all around him. This understanding of the "out-resurrection" at first sounds like an interpretive stretch, but all the preceding phrases in verse ten clearly refer to spiritual aspirations. For instance, I don't think that Paul was desiring to be literally crucified like Christ, but he was expressing the hope that he could be spiritually "conformed" to the attitudes and demeanor of our Lord at His death.
So I believe that in Philippians 3:13-14, Paul is stating his strong desire to keep growing to complete maturity as a Christian, so that when he sees Christ, our Lord will call him forward and reward him.
This was Paul's goal and hope, should it not be ours?
This passage has been one of my favorites for a very long time. It is also very familiar to a lot of Christians. But it is very difficult to interpret. Most believers see these verses referring to Paul's desire to either be resurrected (see v. 11) or his longing to get to heaven (see v. 14). But I believe that there are two other, better interpretive choices.
The first is that Paul is expressing the hope that he will live to participate in the Rapture, that is the "blessed hope" where some believers will not face death, but be caught up to meet the Lord in the air (see I Thessalonians 4:13-18). This is a very good possibility in this passage.
The word "resurrection" in verse eleven is not the usual word that refers to the resurrection. It is literally the "out-resurrection" from the dead. Obviously, this word is referring to something different and unique. The phrase "upward call of God" in verse fourteen is also something that indicates that Paul is referring to something other than the normal route to heaven.
This is why some scholars and theologians have concluded that the "out-resurrection" and the "upward call" are referring to the Rapture. And I believe this is a better choice than the conventional wisdom about this passage. But having said that, I believe that there is even a better understanding.
In the ancient world the term "upward call" was associated with the Olympic games. The upward call occurred when the winner of an Olympic event was called up by the master of the Olympic games to receive his "prize" (see v. 14) for winning that particular event. The winner's name would be announced, then his father's name and finally the name of his country. He would then come up to the master of the games to receive a wreath that was placed on his head as the victor.
I believe that Paul is using this terminology in regard to the Christian hope that when he arrives in heaven, Christ will call his name and give him the reward for successfully completing his earthly race (see I Corinthians 9:24-25).
This fits best with Paul's statement that he has not yet become "perfect", i.e., reached complete maturity in Christ (v. 12). But he strongly expresses the desire to keep striving for the spiritual maturity that Christ has planned for him and for all of us (v. 12).
This would mean that the "out-resurrection" from the dead is a reference to Paul spiritually rising above those who are spiritually dead all around him. This understanding of the "out-resurrection" at first sounds like an interpretive stretch, but all the preceding phrases in verse ten clearly refer to spiritual aspirations. For instance, I don't think that Paul was desiring to be literally crucified like Christ, but he was expressing the hope that he could be spiritually "conformed" to the attitudes and demeanor of our Lord at His death.
So I believe that in Philippians 3:13-14, Paul is stating his strong desire to keep growing to complete maturity as a Christian, so that when he sees Christ, our Lord will call him forward and reward him.
This was Paul's goal and hope, should it not be ours?
Sunday, November 14, 2010
The Kingdom in Us? Luke 17:20-21
I was with a very good friend recently who is well read and spiritually astute. As we were talking, the subject of the kingdom of God came up and he referenced Luke 17:20-21 which says,
Now having been questioned by the Pharisees as to when the kingdom of God was coming, He answered them and said, "The kingdom of God is not coming with signs to be observed; nor will they say, 'Look, here it is!' or, 'There it is!' For behold, the kingdom of God is in your midst." Luke 17:20-21
Based on this passage, he asked me in what sense is the kingdom of God 'within us'. He was incredibly shocked when I told him that Jesus is not saying the kingdom of God is in us in any real or even spiritual sense.
This is just one of a number of mistranslated and misunderstood passages concerning the kingdom of God (see this post or this post for others). A lot of people mistakenly believe that the kingdom of God is not material, but purely spiritual, or that it is inside true believers. But if one examines the passage carefully, it is clear that this cannot be what Jesus is saying.
Jesus is speaking to the Pharisees about the kingdom. He has already gone on record stating that their righteousness was not sufficient to enter the kingdom of God (see Matthew 5:20). Therefore, Christ cannot be saying that the kingdom was "within" them. What is He saying?
Jesus is explaining that the kingdom of God is not coming with a particular sign or event that people can point to and say "here it is" or "there it is". The kingdom will be ushered in by the King. It begins with the person of Christ, the Messiah. The Pharisees and others should not be looking for a happening, but a person, and that is why Jesus tells them that the "kingdom of God is in your midst" (as translated by the NASV among others).
The point is that Jesus will be bringing in the kingdom of God and He is standing before them, right in their 'midst'. But unfortunately they are completely oblivious to this truth and don't recognize who He is. Therefore they rejected Him as the messiah and lost the opportunity for the kingdom to come in their generation (see v. 25). But the kingdom will come when the Son of Man is revealed "in His day" (v. 24) and like lightning illuminates the entire sky, everyone will see Him and recognize Him when He comes at that time.
Now having been questioned by the Pharisees as to when the kingdom of God was coming, He answered them and said, "The kingdom of God is not coming with signs to be observed; nor will they say, 'Look, here it is!' or, 'There it is!' For behold, the kingdom of God is in your midst." Luke 17:20-21
Based on this passage, he asked me in what sense is the kingdom of God 'within us'. He was incredibly shocked when I told him that Jesus is not saying the kingdom of God is in us in any real or even spiritual sense.
This is just one of a number of mistranslated and misunderstood passages concerning the kingdom of God (see this post or this post for others). A lot of people mistakenly believe that the kingdom of God is not material, but purely spiritual, or that it is inside true believers. But if one examines the passage carefully, it is clear that this cannot be what Jesus is saying.
Jesus is speaking to the Pharisees about the kingdom. He has already gone on record stating that their righteousness was not sufficient to enter the kingdom of God (see Matthew 5:20). Therefore, Christ cannot be saying that the kingdom was "within" them. What is He saying?
Jesus is explaining that the kingdom of God is not coming with a particular sign or event that people can point to and say "here it is" or "there it is". The kingdom will be ushered in by the King. It begins with the person of Christ, the Messiah. The Pharisees and others should not be looking for a happening, but a person, and that is why Jesus tells them that the "kingdom of God is in your midst" (as translated by the NASV among others).
The point is that Jesus will be bringing in the kingdom of God and He is standing before them, right in their 'midst'. But unfortunately they are completely oblivious to this truth and don't recognize who He is. Therefore they rejected Him as the messiah and lost the opportunity for the kingdom to come in their generation (see v. 25). But the kingdom will come when the Son of Man is revealed "in His day" (v. 24) and like lightning illuminates the entire sky, everyone will see Him and recognize Him when He comes at that time.
Sunday, November 7, 2010
How can someone who is spiritually dead respond to God? Ephesians 2:5
One can yell at a corpse as loud and long as one wants, but there will never be any response. That person is dead. When one is spiritually dead, as we all were at one time, one is totally incapable of responding to God (for more about this see my last post). So how can a person that is spiritually dead respond positively to God and the gospel of Jesus Christ? God gives us the answer in Ephesians 2:5.
"...even when we were dead in our transgressions, [God]made us alive together with Christ (by grace you have been saved)...
Paul tells the Ephesians that even though they were spiritually dead, God made them spiritually alive. Those coming from a truly Reformed position see this as a reference to regeneration. Regeneration is the supernatural work of the Spirit by which God makes us completely new spiritually-speaking. But as stated in my last post, the problem with this perspective is that the Bible consistently teaches that we believe and then we are saved and regenerated. In addition, the word "made us alive together" in this verse does not refer to "regeneration". The term used here in Ephesians 2:5 is not a Greek word that refers to regeneration anywhere in the rest of Scripture. It refers to impartation of spiritual life, but not to complete regeneration.
The King James Version does the best job, in my opinion, of translating the essense of this word, used only here in the New Testament, i.e., God "quickened" us. Like a battery in a car that provides an electrical spark to start the engine. God quickens spiritually dead people so that they are able to respond to the gospel. He gives them enough spiritual life that they can see the truth of the gospel and embrace it. When a person is "quickened" they are able to respond by faith to the gospel and then they are born again and regenerated. Some scholars believe that the quickening is actually the impartation of "faith" as a gift from God (see Ephesians 2:8). That is certainly possible. But however it is accomplished by God and His Spirit, this quickening is absolutely essential for spiritually dead people to adequately respond to God. Without this gracious and merciful initiative of God, none of us would ever be saved. It is as impossible as someone rising from dead physically. Only God can make this happen. All we do is respond. As Paul says in this verse, "by grace you have been saved".
"...even when we were dead in our transgressions, [God]made us alive together with Christ (by grace you have been saved)...
Paul tells the Ephesians that even though they were spiritually dead, God made them spiritually alive. Those coming from a truly Reformed position see this as a reference to regeneration. Regeneration is the supernatural work of the Spirit by which God makes us completely new spiritually-speaking. But as stated in my last post, the problem with this perspective is that the Bible consistently teaches that we believe and then we are saved and regenerated. In addition, the word "made us alive together" in this verse does not refer to "regeneration". The term used here in Ephesians 2:5 is not a Greek word that refers to regeneration anywhere in the rest of Scripture. It refers to impartation of spiritual life, but not to complete regeneration.
The King James Version does the best job, in my opinion, of translating the essense of this word, used only here in the New Testament, i.e., God "quickened" us. Like a battery in a car that provides an electrical spark to start the engine. God quickens spiritually dead people so that they are able to respond to the gospel. He gives them enough spiritual life that they can see the truth of the gospel and embrace it. When a person is "quickened" they are able to respond by faith to the gospel and then they are born again and regenerated. Some scholars believe that the quickening is actually the impartation of "faith" as a gift from God (see Ephesians 2:8). That is certainly possible. But however it is accomplished by God and His Spirit, this quickening is absolutely essential for spiritually dead people to adequately respond to God. Without this gracious and merciful initiative of God, none of us would ever be saved. It is as impossible as someone rising from dead physically. Only God can make this happen. All we do is respond. As Paul says in this verse, "by grace you have been saved".
Sunday, October 31, 2010
What does it mean that we were spiritually dead? Ephesians 2:1
"And you were dead in your trespasses and sin..." Ephesians 2:1
This is one of the most troubling and difficult to understand passages in the New Testament for many Christians. Clearly this verse refers to our spiritual condition before we were saved through trust in Christ. But this verse still seems very foreign to the experience of many believers. How do we reconcile this verse with our pre-conversion experiences.
First of all, this verse is not saying that we were as spiritually bad as one could possibly be. Not all of us were murderers, thieves, racists, child abusers, etc. In other words, from a purely human perspective, a lot of us B.C. (before Christ) were pretty good people. But what this verse is telling us is that from God's perspective, we were completely incapable of doing anything good. As Romans 3:12 explicitly says, there is no one, not even one, who is good in God's eyes. Therefore, being "spiritually dead" means that we cannot do anything that commends us to God or makes us more acceptable to Him. Being spiritually dead does not mean that we are incapable of human good. But there is nothing, nada, that can do that would cause God to feel better about us, let alone save us eternally. So, being spiritually dead means that we were totally unworthy of being saved by God (see Romans 5:10). That was our condition before we put our trust in Christ. It ain't pretty, but it is true. And a lot of Christians didn't realize how bad our situation was before Christ.
There is another important truth in regard to our being spiritually dead B.C. That is that we were completely unable to respond to God spiritually-speaking. This does not mean that before Christ we were unable to pray, read God's Word or think about God intelligently. But in spite of our capacity for some level spiritual activity before Christ we did not have the capacity to respond to God sufficiently or appropriately. A corpse has no ability to respond to the living. A dead person is completely unconscious in regard to this world. In a similar way, someone who is spiritually dead is completely unable to respond to the spiritual world. We may look back at our experience and see ourselves reaching out to God and pursuing Him before we were saved. But God's Word makes it abundantly clear that no one ever seeks after God, not even one (Romans 3:11). We may think that we were seeking God, but actually He was seeking us. Not only were we not really seeking Him, but we were spiritually unable to connect with Him in any way acceptable to Him. We were spiritually dead. So, how can someone who is spiritually dead respond to God? The truly Reformed answer is that God saves and regenerates us so that we can then respond in belief. But the scripture clearly explains again and again that we must believe in Jesus and then we will be saved (see Acts 16:31 for just one example). But how then can a spiritual corpse respond to God? That answer is found a few verses later in Ephesians 2:5. Stay tuned.
This is one of the most troubling and difficult to understand passages in the New Testament for many Christians. Clearly this verse refers to our spiritual condition before we were saved through trust in Christ. But this verse still seems very foreign to the experience of many believers. How do we reconcile this verse with our pre-conversion experiences.
First of all, this verse is not saying that we were as spiritually bad as one could possibly be. Not all of us were murderers, thieves, racists, child abusers, etc. In other words, from a purely human perspective, a lot of us B.C. (before Christ) were pretty good people. But what this verse is telling us is that from God's perspective, we were completely incapable of doing anything good. As Romans 3:12 explicitly says, there is no one, not even one, who is good in God's eyes. Therefore, being "spiritually dead" means that we cannot do anything that commends us to God or makes us more acceptable to Him. Being spiritually dead does not mean that we are incapable of human good. But there is nothing, nada, that can do that would cause God to feel better about us, let alone save us eternally. So, being spiritually dead means that we were totally unworthy of being saved by God (see Romans 5:10). That was our condition before we put our trust in Christ. It ain't pretty, but it is true. And a lot of Christians didn't realize how bad our situation was before Christ.
There is another important truth in regard to our being spiritually dead B.C. That is that we were completely unable to respond to God spiritually-speaking. This does not mean that before Christ we were unable to pray, read God's Word or think about God intelligently. But in spite of our capacity for some level spiritual activity before Christ we did not have the capacity to respond to God sufficiently or appropriately. A corpse has no ability to respond to the living. A dead person is completely unconscious in regard to this world. In a similar way, someone who is spiritually dead is completely unable to respond to the spiritual world. We may look back at our experience and see ourselves reaching out to God and pursuing Him before we were saved. But God's Word makes it abundantly clear that no one ever seeks after God, not even one (Romans 3:11). We may think that we were seeking God, but actually He was seeking us. Not only were we not really seeking Him, but we were spiritually unable to connect with Him in any way acceptable to Him. We were spiritually dead. So, how can someone who is spiritually dead respond to God? The truly Reformed answer is that God saves and regenerates us so that we can then respond in belief. But the scripture clearly explains again and again that we must believe in Jesus and then we will be saved (see Acts 16:31 for just one example). But how then can a spiritual corpse respond to God? That answer is found a few verses later in Ephesians 2:5. Stay tuned.
Tuesday, October 26, 2010
God and Time - II Peter 3:8
"...with the Lord one day is as a thousand years and a thousand years as one day." II Peter 3:8
Some people read this and conclude that God has no sense of time. Nothing could be further from the truth. God has a better sense of time than anyone in the universe. God understands what a second, minute and hour is, let alone days, weeks and years. But He is totally unaffected by time. God sees the past, present and future all at once. He lives in the ever present. He is timeless, but understands succession of time.
So what is the point of II Peter 3:8 since God is not affected by time? He doesn't feel any pressure from it. One day feels the same to Him as a thousand years or vice versa. So He never feels any urgency to do anything sooner than He wants to. He never feels any pressure to hurry things up. He decides the timing of everything in this universe and then He makes it happen when he alone is ready (see Ephesians 1:11).
So He will send His Son to bring human history to its proper conclusion not a second earlier or later than is best for His plans and purposes. God plans to save a certain number of people and when those people have repented, He will send His Son again. Hopefully this understanding helps you and me to be patient and trust His timing in all things.
Some people read this and conclude that God has no sense of time. Nothing could be further from the truth. God has a better sense of time than anyone in the universe. God understands what a second, minute and hour is, let alone days, weeks and years. But He is totally unaffected by time. God sees the past, present and future all at once. He lives in the ever present. He is timeless, but understands succession of time.
So what is the point of II Peter 3:8 since God is not affected by time? He doesn't feel any pressure from it. One day feels the same to Him as a thousand years or vice versa. So He never feels any urgency to do anything sooner than He wants to. He never feels any pressure to hurry things up. He decides the timing of everything in this universe and then He makes it happen when he alone is ready (see Ephesians 1:11).
So He will send His Son to bring human history to its proper conclusion not a second earlier or later than is best for His plans and purposes. God plans to save a certain number of people and when those people have repented, He will send His Son again. Hopefully this understanding helps you and me to be patient and trust His timing in all things.
Sunday, October 24, 2010
Is God really with me? Hebrews 13:5
Some Christians never seem to have any doubts about God's presence, help and leading. They just always believe that He is right there with them. But a lot of us struggle at times to sense God's presence. Hebrews 13:5 is written especially for us who sometimes wonder where God is.
"...for He Himself has said, 'I will never leave you, nor will I ever forsake you'."
The writer of Hebrews is quoting Moses when He addressed the people of Israel before they crossed into the promised land (see Deuteronomy 31:6). In that passage, Moses tells them that God will never unintentionally leave them or intentionally abandon them. Therefore, Moses says that they should be courageous as they enter the land and face their enemies.
The writer of Hebrews focuses more on financial and emotional issues. He tells the Hebrew Christians not to love money and to be content with what they have. Why? Because God is with them. What more do we need than His presence, leading and help? He promises that He will never unintentionally leave us or purposely abandon us! He will help meet our needs and take care of us.What a wonderful promise!
God is telling all of us that have a relationship with Him through Jesus Christ, "You can count on me! I am with you all the way." In every situation of life, God is there. "So that we can confidently say, The Lord is my Helper, I will not be afraid. What shall man do to me?" Hebrews 13:6
"...for He Himself has said, 'I will never leave you, nor will I ever forsake you'."
The writer of Hebrews is quoting Moses when He addressed the people of Israel before they crossed into the promised land (see Deuteronomy 31:6). In that passage, Moses tells them that God will never unintentionally leave them or intentionally abandon them. Therefore, Moses says that they should be courageous as they enter the land and face their enemies.
The writer of Hebrews focuses more on financial and emotional issues. He tells the Hebrew Christians not to love money and to be content with what they have. Why? Because God is with them. What more do we need than His presence, leading and help? He promises that He will never unintentionally leave us or purposely abandon us! He will help meet our needs and take care of us.What a wonderful promise!
God is telling all of us that have a relationship with Him through Jesus Christ, "You can count on me! I am with you all the way." In every situation of life, God is there. "So that we can confidently say, The Lord is my Helper, I will not be afraid. What shall man do to me?" Hebrews 13:6
Thursday, October 21, 2010
Consistent Calvinism - Romans 11:25-29
There are a lot of people today who call themselves "Calvinists" who believe that the Church has permanently replaced Israel as the people of God and has taken over all of God's promises to Israel. What I find interesting about all this, as someone who considers himself a Calvinist, is that I reject this theological perspective precisely because I am a Calvinist, that is a consistent Calvinist.
One of the most important aspects of Calvinism is the belief that God is absolutely sovereign in all matters over all time, and that none of His purposes can ever be thwarted. Anything that God sets out to accomplish He will bring to fruition exactly as He plans or His glory is greatly diminished. I firmly believe this.
Some of my friends who believe in limited atonement argue that whatever the biblical evidence that Christ died for everyone (see this post on II Corinthians 5:19), unlimited atonement has to be rejected because that would mean that to some extent Christ's death did not accomplish what it was intended to accomplish. They say that if Christ died for everyone, not just the elect, then God's purpose was not fully accomplished, because everyone is not being saved, and His glory is therefore diminished. I don't accept this application of the principle in question because the scriptures do not say that God's eternal purpose is to save everyone. Christ's death accomplished exactly what God intended it to accomplish, i.e., salvation for the elect and just condemnation for those who willingly reject Christ.
But by this same principle, how can someone who calls themselves a Calvinist say that God called Israel, but they failed God, and therefore God gave up on them and permanently replaced them with the Church. That is not consistent Calvinism. No matter how one tries to present it, this means that the purpose of God also failed to some extent and His glory is also diminished. One cannot have it one way on limited atonement, and then have it a different way on the issue of Israel. Either God is sovereign and His purposes never fail, or in the case of Israel, they did fail. Not surprisingly, the Bible is very clear on this subject.
For I do not want you, brethren, to be uninformed of this mystery, lest you be wise in your own estimation, that a partial hardening has happened to Israel until the fulness of the Gentiles has come in; and thus all Israel will be saved; just as it is written, "The Deliverer will come from Zion, He will remove ungodliness from Jacob. And this is My covenant with them, when I take away their sins." From the standpoint of the gospel they are enemies for your sake, but from the standpoint of God's choice they are beloved for the sake of the fathers; for the gifts and the calling of God are irrevocable. Romans 11:25-29
Notice the last part of this passage, "...the gifts and calling of God are irrevocable". God's Word is saying explicitly that whatever "gifts", i.e. promises to Israel that God makes, have to be fulfilled. Whoever is the object of God's "calling" is going to end up at some point responding to that call. It is impossible for these to be revoked. God's character and integrity are at stake. Israel is in the a time period of "partial hardening" until God has accomplished His purpose with the Gentiles. But ultimately, all of God's purposes are going to be accomplished exactly as He planned. Therefore, as a Calvinist, I believe with the strongest conviction, "all Israel will be saved"!
One of the most important aspects of Calvinism is the belief that God is absolutely sovereign in all matters over all time, and that none of His purposes can ever be thwarted. Anything that God sets out to accomplish He will bring to fruition exactly as He plans or His glory is greatly diminished. I firmly believe this.
Some of my friends who believe in limited atonement argue that whatever the biblical evidence that Christ died for everyone (see this post on II Corinthians 5:19), unlimited atonement has to be rejected because that would mean that to some extent Christ's death did not accomplish what it was intended to accomplish. They say that if Christ died for everyone, not just the elect, then God's purpose was not fully accomplished, because everyone is not being saved, and His glory is therefore diminished. I don't accept this application of the principle in question because the scriptures do not say that God's eternal purpose is to save everyone. Christ's death accomplished exactly what God intended it to accomplish, i.e., salvation for the elect and just condemnation for those who willingly reject Christ.
But by this same principle, how can someone who calls themselves a Calvinist say that God called Israel, but they failed God, and therefore God gave up on them and permanently replaced them with the Church. That is not consistent Calvinism. No matter how one tries to present it, this means that the purpose of God also failed to some extent and His glory is also diminished. One cannot have it one way on limited atonement, and then have it a different way on the issue of Israel. Either God is sovereign and His purposes never fail, or in the case of Israel, they did fail. Not surprisingly, the Bible is very clear on this subject.
For I do not want you, brethren, to be uninformed of this mystery, lest you be wise in your own estimation, that a partial hardening has happened to Israel until the fulness of the Gentiles has come in; and thus all Israel will be saved; just as it is written, "The Deliverer will come from Zion, He will remove ungodliness from Jacob. And this is My covenant with them, when I take away their sins." From the standpoint of the gospel they are enemies for your sake, but from the standpoint of God's choice they are beloved for the sake of the fathers; for the gifts and the calling of God are irrevocable. Romans 11:25-29
Notice the last part of this passage, "...the gifts and calling of God are irrevocable". God's Word is saying explicitly that whatever "gifts", i.e. promises to Israel that God makes, have to be fulfilled. Whoever is the object of God's "calling" is going to end up at some point responding to that call. It is impossible for these to be revoked. God's character and integrity are at stake. Israel is in the a time period of "partial hardening" until God has accomplished His purpose with the Gentiles. But ultimately, all of God's purposes are going to be accomplished exactly as He planned. Therefore, as a Calvinist, I believe with the strongest conviction, "all Israel will be saved"!
Tuesday, October 19, 2010
Miracle Catch? Luke 5:1-11
I can't remember a time in my life when I did not love fishing. Probably because my grandfather was a great fisherman and I wanted to be like him. Who knows for sure, but I do know that since I was old enough to throw a line and hook into a mud puddle, I have loved fishing.
So in 1982 when I had the opportunity to fish in the Sea of Galilee, I did, even though I was told by the locals that at that time of the year the fish will not bite on a baited hook. I believed them, but I always think that even if other people aren't catching fish, I can. So I had to give it a try. But sure enough, the fish wouldn't even look at my offering. The only way to catch fish in the Sea of Galilee (actually it is a very large and deep lake) during times like this is by net. Any even then, the fish can only be caught at night. You see, the fish come up from the deep waters at night to feed near the surface. But the first rays of sunlight send them back down into the deep until it is dark again. This is the back ground for Luke 5:1-11.
This story is familiar to most people. Jesus had called the twelve disciples to follow Him. And they did, to a certain extent, but they had not yet committed to leave everything behind and follow Christ unreservedly. Jesus is teaching a multitude of people and He uses Simon Peter's boat to get some distance between Himself and the crowd. Afterward, He challenges Peter to go out to "the deep water and let down your nets for a catch". Simon Peter reluctantly agrees to go. He knows that Jesus is a wonderful teacher from God, but Peter knows fishing and the Sea of Galilee like few others. When he ventures out and lets down his nets, he catches so many fish that his nets begin to break. In fact, he catches so many fish that the haul fills two boats and the boats actually begin to sink. Peter falls down at Christ's feet and says, "Depart from me, for I am a sinful man, O Lord!"
Peter realizes in this moment that He was just a finite, sinful man, and that Jesus was the God of the universe who could cause fish to do things they just never do.There were a lot of miracles that Peter might have had doubts about. But Jesus knew exactly what to do to convince Peter that He was the Son of God and could do the supernatural. After this, "they left everything and followed Him."
As a fisherman, this story helped convince me that Jesus is the greatest fisherman ever, and that I could trust Him with my life and future. If he called me, like Peter, to be "catching men" He would help me to do it, and the harvest would be great. Not because of my abilities, but because He is Lord!
So in 1982 when I had the opportunity to fish in the Sea of Galilee, I did, even though I was told by the locals that at that time of the year the fish will not bite on a baited hook. I believed them, but I always think that even if other people aren't catching fish, I can. So I had to give it a try. But sure enough, the fish wouldn't even look at my offering. The only way to catch fish in the Sea of Galilee (actually it is a very large and deep lake) during times like this is by net. Any even then, the fish can only be caught at night. You see, the fish come up from the deep waters at night to feed near the surface. But the first rays of sunlight send them back down into the deep until it is dark again. This is the back ground for Luke 5:1-11.
This story is familiar to most people. Jesus had called the twelve disciples to follow Him. And they did, to a certain extent, but they had not yet committed to leave everything behind and follow Christ unreservedly. Jesus is teaching a multitude of people and He uses Simon Peter's boat to get some distance between Himself and the crowd. Afterward, He challenges Peter to go out to "the deep water and let down your nets for a catch". Simon Peter reluctantly agrees to go. He knows that Jesus is a wonderful teacher from God, but Peter knows fishing and the Sea of Galilee like few others. When he ventures out and lets down his nets, he catches so many fish that his nets begin to break. In fact, he catches so many fish that the haul fills two boats and the boats actually begin to sink. Peter falls down at Christ's feet and says, "Depart from me, for I am a sinful man, O Lord!"
Peter realizes in this moment that He was just a finite, sinful man, and that Jesus was the God of the universe who could cause fish to do things they just never do.There were a lot of miracles that Peter might have had doubts about. But Jesus knew exactly what to do to convince Peter that He was the Son of God and could do the supernatural. After this, "they left everything and followed Him."
As a fisherman, this story helped convince me that Jesus is the greatest fisherman ever, and that I could trust Him with my life and future. If he called me, like Peter, to be "catching men" He would help me to do it, and the harvest would be great. Not because of my abilities, but because He is Lord!
Sunday, October 17, 2010
Can our names be erased from the Lamb's Book of Life? Revelation 3:5
Sometimes I hear people say that God writes our name in the Lamb's book of life when we trust Christ as our Savior, but if we sin too much or turn away from Christ, God erases our name. The verse usually referenced for this is Revelation 3:5. But is this what is being taught?
Christ is speaking to the "angel of the Church in Sardis" (3:1). After giving them a warning to "wake up" (v 2), He says that a "few" in Sardis are "worthy" to "walk with me in white" (v 4). He goes on to say...
"He who overcomes will thus be clothed in white garments; and I will not erase his name from the book of life, and I will confess his name before My Father and before His angels. (Revelation 3:5)
In the context, Christ is clearly speaking about a heavenly situation. He promises that those who are "worthy" of Him will be clothed in white garments. A clear reference in believers being with Him in heaven (Revelation 7:9-14). He also says He will confess them before "the Father and His angels". Again, a reference to believers in heaven. So the "book of life" here is heavenly, not on earth. This is important to understand because it provides the background for interpreting what Christ is promising His "overcomers", i.e., believers.
In every ancient city, there was a book of life kept by the local officials. When a child was born his or her name was written in the book of life for that city. When he or she died, that person's name was erased or blotted out, because they were no longer alive.
In a similar way, God writes the names of all those who will trust in His Son in His book of life. He did this before the world ever began (see Revelation 13:8; 17:8). What Christ is promising is that those whose names are entered in His book will never be erased. Even though we die, we are still alive, because those who have Christ have eternal life (I John 5:12).
This is therefore not a veiled threat or even a suggestion that our names could be erased for some reason. Rather Christ is promising to we who are overcomers through trust in Him, that our names will not be erased from His book, that is, we will live forever with Him! What a great and wonderful promise!
Christ is speaking to the "angel of the Church in Sardis" (3:1). After giving them a warning to "wake up" (v 2), He says that a "few" in Sardis are "worthy" to "walk with me in white" (v 4). He goes on to say...
"He who overcomes will thus be clothed in white garments; and I will not erase his name from the book of life, and I will confess his name before My Father and before His angels. (Revelation 3:5)
In the context, Christ is clearly speaking about a heavenly situation. He promises that those who are "worthy" of Him will be clothed in white garments. A clear reference in believers being with Him in heaven (Revelation 7:9-14). He also says He will confess them before "the Father and His angels". Again, a reference to believers in heaven. So the "book of life" here is heavenly, not on earth. This is important to understand because it provides the background for interpreting what Christ is promising His "overcomers", i.e., believers.
In every ancient city, there was a book of life kept by the local officials. When a child was born his or her name was written in the book of life for that city. When he or she died, that person's name was erased or blotted out, because they were no longer alive.
In a similar way, God writes the names of all those who will trust in His Son in His book of life. He did this before the world ever began (see Revelation 13:8; 17:8). What Christ is promising is that those whose names are entered in His book will never be erased. Even though we die, we are still alive, because those who have Christ have eternal life (I John 5:12).
This is therefore not a veiled threat or even a suggestion that our names could be erased for some reason. Rather Christ is promising to we who are overcomers through trust in Him, that our names will not be erased from His book, that is, we will live forever with Him! What a great and wonderful promise!
Thursday, October 14, 2010
Understanding the Rich Young Ruler - Mark 10:17-22
This is one of my all time favorite Bible stories. It is also one of the all time misunderstood passages in the New Testament. Let's take a close look at it.
As He was setting out on a journey, a man ran up to Him and knelt before Him, and asked Him, "Good Teacher, what shall I do to inherit eternal life?" And Jesus said to him, "Why do you call Me good? No one is good except God alone. You know the commandments, 'Do not murder, do not commit adultery, do not steal, do not bear false witness, do not defraud, honor your father and mother.'" And he said to Him, "Teacher, I have kept all these things from my youth up." Looking at him, Jesus felt a love for him and said to him, "One thing you lack: go and sell all your possess and give to the poor, and you will have treasure in heaven; and come, follow Me." But at these words he was saddened, and he went away grieving, for he was one who owned much property. Mark 10:17-22
Now some people say that the reason Mark included this incident from the life of our Lord is to show that rich people can't be saved, only poor people. They see this as Jesus saying the poor are good and the rich are bad. But this is not exactly true. Jesus said, "Children, how hard it is to enter the kingdom of God" (v 24). Humanly-speaking, entering the kingdom of God is difficult for everyone, including the poor. In fact, Christ indicates it is "impossible" for anyone to be "saved" apart from the work of God in their life (see verses 26-27). Having said that, it is particularly difficult for rich people to be saved because they are so proud and self-sufficient. In order to enter the kingdom of God we have to come to God humbly like a child (Mark 10:15). This is a major hurdle for the rich, and this is why Mark included this story in his gospel. He wants to demonstrate that no one is good enough on their own to get into God's kingdom.
When the young man runs up to Christ and asks how he can inherit eternal life, he was confident that he already qualified. Christ questions why he calls Him "Good Teacher". His purpose was to help the young man realize that only God is "good", and that He, that is Christ, is in fact God. But Jesus moves quickly to the most pressing issue. This rich young ruler thought he was good enough for God's kingdom. So Christ asks him about God commandments. The young man confidently answers that he has kept all of God's commandments. Jesus looks at him, not with anger or contempt, but "love", and tells him that he lacks but one thing, and instructs him to sell everything he has and give it to the poor. With this, the man goes away sad because he is completely unwilling to part with his riches.
Now some, even those who should know better, say that the point is that for anyone to be saved we have to deal with all the sin in our lives, in this case, greed. This is just wrong in so many ways, but at the very least, this cannot be true because then we would be saved by works, not just faith. Salvation is a free gift. We don't do anything to earn it or to deserve it. We simply receive it by faith like a child (See Romans 6:23, Ephesians 2:8-9 and Mark 10:15).
Still others say that the point is that we have to help the poor or be willing to give away all our money in order to be saved. This is wrong for the same reasons listed above.
What Jesus is doing here is demonstrating to this rich young ruler that he hasn't even kept the first commandment, i.e., "You shall have no other gods before Me" (Exodus 20:3). Money was his god. He wasn't even close to being good enough to enter God's kingdom. If he had realized this and recognized who he was speaking to, he could have asked Jesus for help, but he simply went away very sad.
The bottom line is that this story is in God's Word to remind us that no one is good enough to be acceptable to God. Not even one (see Romans 3:12). All we can do is like a child come to Jesus and put our trust in Him. He is good enough to be acceptable to the Father, and in Him, so are we.
As He was setting out on a journey, a man ran up to Him and knelt before Him, and asked Him, "Good Teacher, what shall I do to inherit eternal life?" And Jesus said to him, "Why do you call Me good? No one is good except God alone. You know the commandments, 'Do not murder, do not commit adultery, do not steal, do not bear false witness, do not defraud, honor your father and mother.'" And he said to Him, "Teacher, I have kept all these things from my youth up." Looking at him, Jesus felt a love for him and said to him, "One thing you lack: go and sell all your possess and give to the poor, and you will have treasure in heaven; and come, follow Me." But at these words he was saddened, and he went away grieving, for he was one who owned much property. Mark 10:17-22
Now some people say that the reason Mark included this incident from the life of our Lord is to show that rich people can't be saved, only poor people. They see this as Jesus saying the poor are good and the rich are bad. But this is not exactly true. Jesus said, "Children, how hard it is to enter the kingdom of God" (v 24). Humanly-speaking, entering the kingdom of God is difficult for everyone, including the poor. In fact, Christ indicates it is "impossible" for anyone to be "saved" apart from the work of God in their life (see verses 26-27). Having said that, it is particularly difficult for rich people to be saved because they are so proud and self-sufficient. In order to enter the kingdom of God we have to come to God humbly like a child (Mark 10:15). This is a major hurdle for the rich, and this is why Mark included this story in his gospel. He wants to demonstrate that no one is good enough on their own to get into God's kingdom.
When the young man runs up to Christ and asks how he can inherit eternal life, he was confident that he already qualified. Christ questions why he calls Him "Good Teacher". His purpose was to help the young man realize that only God is "good", and that He, that is Christ, is in fact God. But Jesus moves quickly to the most pressing issue. This rich young ruler thought he was good enough for God's kingdom. So Christ asks him about God commandments. The young man confidently answers that he has kept all of God's commandments. Jesus looks at him, not with anger or contempt, but "love", and tells him that he lacks but one thing, and instructs him to sell everything he has and give it to the poor. With this, the man goes away sad because he is completely unwilling to part with his riches.
Now some, even those who should know better, say that the point is that for anyone to be saved we have to deal with all the sin in our lives, in this case, greed. This is just wrong in so many ways, but at the very least, this cannot be true because then we would be saved by works, not just faith. Salvation is a free gift. We don't do anything to earn it or to deserve it. We simply receive it by faith like a child (See Romans 6:23, Ephesians 2:8-9 and Mark 10:15).
Still others say that the point is that we have to help the poor or be willing to give away all our money in order to be saved. This is wrong for the same reasons listed above.
What Jesus is doing here is demonstrating to this rich young ruler that he hasn't even kept the first commandment, i.e., "You shall have no other gods before Me" (Exodus 20:3). Money was his god. He wasn't even close to being good enough to enter God's kingdom. If he had realized this and recognized who he was speaking to, he could have asked Jesus for help, but he simply went away very sad.
The bottom line is that this story is in God's Word to remind us that no one is good enough to be acceptable to God. Not even one (see Romans 3:12). All we can do is like a child come to Jesus and put our trust in Him. He is good enough to be acceptable to the Father, and in Him, so are we.
Tuesday, October 12, 2010
"Baptism Now Saves You"? I Peter 3:21
There are a number of passages in the New Testament that appear at first, or even second glance, to support the idea that water baptism is necessary for salvation. I Peter 3:21 is one of these.
"And corresponding to that, baptism now saves you, not the removal of dirt from the flesh, but an appeal to God for a good conscience through the resurrection of Jesus Christ" I Peter 3:21
I Peter 3:21 is a verse that, first of all, has to be interpreted in light of the clear teaching of Scripture that we are not saved by any works of our own (see Titus 3:5 and Ephesians 2:8-9). If water baptism is required for salvation, then we are not saved by faith alone, but by faith plus a meritorious work, i.e., water baptism. According to Scripture this cannot be.
But in addition to this over arching biblical truth, if we look closely at this verse we can see that even though Peter explicitly says "baptism now saves you", he qualifies and explains what he means.
Baptism does not cleanse us of moral defilement. It has no power to wash away sins or improve our spiritual standing with God. Peter clears up that possible understanding immediately. Rather it is "the answer of a good conscience toward God" (KJV). It is the believer's response to God, having been saved, to demonstrate that he or she believes that we are saved "through the resurrection of Jesus Christ". Baptism is not what we do to be saved. It is what we do because we are saved.
Lest there be any doubt about this, in the context, notice that the water did not save the people on Noah's ark. It was the ark that was the instrument of God's physical salvation of the eight people. "Corresponding to that, baptism now saves you." In a similar way, water baptism cannot and does not save anyone from God's condemnation. But like the picture of people being physically saved by trusting God and entering the ark, baptism is a picture of us being saved by being baptized into Christ's death, and then as Christ was raised, being raised up to a new life in Him (Romans 6:4).
Like all the other"baptism saves" passages, on close inspection, this one does not teach what it appears to teach. Only Jesus saves. Jesus plus nothing. Thank you, Lord!
"And corresponding to that, baptism now saves you, not the removal of dirt from the flesh, but an appeal to God for a good conscience through the resurrection of Jesus Christ" I Peter 3:21
I Peter 3:21 is a verse that, first of all, has to be interpreted in light of the clear teaching of Scripture that we are not saved by any works of our own (see Titus 3:5 and Ephesians 2:8-9). If water baptism is required for salvation, then we are not saved by faith alone, but by faith plus a meritorious work, i.e., water baptism. According to Scripture this cannot be.
But in addition to this over arching biblical truth, if we look closely at this verse we can see that even though Peter explicitly says "baptism now saves you", he qualifies and explains what he means.
Baptism does not cleanse us of moral defilement. It has no power to wash away sins or improve our spiritual standing with God. Peter clears up that possible understanding immediately. Rather it is "the answer of a good conscience toward God" (KJV). It is the believer's response to God, having been saved, to demonstrate that he or she believes that we are saved "through the resurrection of Jesus Christ". Baptism is not what we do to be saved. It is what we do because we are saved.
Lest there be any doubt about this, in the context, notice that the water did not save the people on Noah's ark. It was the ark that was the instrument of God's physical salvation of the eight people. "Corresponding to that, baptism now saves you." In a similar way, water baptism cannot and does not save anyone from God's condemnation. But like the picture of people being physically saved by trusting God and entering the ark, baptism is a picture of us being saved by being baptized into Christ's death, and then as Christ was raised, being raised up to a new life in Him (Romans 6:4).
Like all the other"baptism saves" passages, on close inspection, this one does not teach what it appears to teach. Only Jesus saves. Jesus plus nothing. Thank you, Lord!
Sunday, October 10, 2010
"Spirits in Prison"? I Peter 3:19-20
"In which also He (Christ) went and made proclamation to the spirits now in prison, who once were disobedient, when the patience of God kept waiting in the days of Noah, during the construction of the ark, in which a few, that is, eight persons, were brought safely through the water." I Peter 3:19-20
This is one of the most difficult passages in the New Testament to interpret. As one scholar put it, "there is probably no more agreement about it's exegesis now than here has even been."* There are several views of this passage, but only two that I believe fit the text well.
The first plausible view is that the "spirits in prison" are the disembodied spirits of people that Christ preached to through the person of Noah during the days of building the famous Ark. Precedent for this comes from the principle found in Ephesians 2:17. The point is that the preincarnate Christ reached out in grace to the disobedient people who persecuted Noah and rejected God's truth. But the only people saved were the eight people in the Ark that believed God.
The second view with real merit is that the "spirits in prison" are the fallen angels spoken of in Genesis chapter six. Advocates of this position point to Jude 6 and II Peter 2:4-5 as further evidence that this is who Peter is referring to here in this passage. The normal usage of the term "spirits" in the New Testament supports this view as it usually refers to supernatural beings. If this view of I Peter 3:19-20 is correct, then the point is that after His death and before His resurrection, Christ went to Hades and proclaimed His victory on the cross to these demonic beings.
I tend to lean towards the first view over the second, but this is not a hill to die on for me.
What is a hill to die on is that this passage does not teach a second chance for people who die without trusting Christ. The late Clark Pinnock, among others, used to point to this passage as strong evidence that unbelieving people will likely receive another chance to trust in Christ at some point on the other side of death. But first of all, there is nothing in the text to indicate that anyone was saved except the eight people on the ark who believed God. Beyond that, Hebrews 9:27 states very clearly that "...it is appointed for men to die once and after this comes judgment." This verse effectively rules out both reincarnation as well as the possibility of second chances. We are appointed by God to die once, not many times, and after death comes God's judgment. If we are trusting in Christ we will be eternally saved in similar fashion to the "few" that trusted God's warning of judgment, boarded the Ark, and "were brought safely through the water."
But some point to I Peter 3:21 and conclude that it is not Christ alone who saves, but "baptism now saves you"! More on that in a few days.
*France, R.T. "Exegesis in Practice: Two Samples" In New Testament Interpretation, Essays on Principles and Methods. Edited by I. Howard Marshall, Grand Rapids: Eerdmans, 19977.
This is one of the most difficult passages in the New Testament to interpret. As one scholar put it, "there is probably no more agreement about it's exegesis now than here has even been."* There are several views of this passage, but only two that I believe fit the text well.
The first plausible view is that the "spirits in prison" are the disembodied spirits of people that Christ preached to through the person of Noah during the days of building the famous Ark. Precedent for this comes from the principle found in Ephesians 2:17. The point is that the preincarnate Christ reached out in grace to the disobedient people who persecuted Noah and rejected God's truth. But the only people saved were the eight people in the Ark that believed God.
The second view with real merit is that the "spirits in prison" are the fallen angels spoken of in Genesis chapter six. Advocates of this position point to Jude 6 and II Peter 2:4-5 as further evidence that this is who Peter is referring to here in this passage. The normal usage of the term "spirits" in the New Testament supports this view as it usually refers to supernatural beings. If this view of I Peter 3:19-20 is correct, then the point is that after His death and before His resurrection, Christ went to Hades and proclaimed His victory on the cross to these demonic beings.
I tend to lean towards the first view over the second, but this is not a hill to die on for me.
What is a hill to die on is that this passage does not teach a second chance for people who die without trusting Christ. The late Clark Pinnock, among others, used to point to this passage as strong evidence that unbelieving people will likely receive another chance to trust in Christ at some point on the other side of death. But first of all, there is nothing in the text to indicate that anyone was saved except the eight people on the ark who believed God. Beyond that, Hebrews 9:27 states very clearly that "...it is appointed for men to die once and after this comes judgment." This verse effectively rules out both reincarnation as well as the possibility of second chances. We are appointed by God to die once, not many times, and after death comes God's judgment. If we are trusting in Christ we will be eternally saved in similar fashion to the "few" that trusted God's warning of judgment, boarded the Ark, and "were brought safely through the water."
But some point to I Peter 3:21 and conclude that it is not Christ alone who saves, but "baptism now saves you"! More on that in a few days.
*France, R.T. "Exegesis in Practice: Two Samples" In New Testament Interpretation, Essays on Principles and Methods. Edited by I. Howard Marshall, Grand Rapids: Eerdmans, 19977.
Sunday, October 3, 2010
Give Thanks in Everything! I Thessalonians 5:18
In everything give thanks. For this is God’s will for you in Christ Jesus.
I Thessalonians 5:18
My guess is that most Christians do not obey this command, and they do not do so because of rebellion against God, but because they view it as a practical impossibility. Sort of like the verse right before it: "pray without ceasing" (I Thess. 5:17). As I explained in this previous post, the command to pray is for repeated prayer, not constant. The command to give thanks in everything is not as easy to resolve, but this is my take. I do not believe that God is saying that we must give thanks every moment of every day for literally everything that happens in our lives. Although some may argue with me based on Hebrews 13:15. Rather, I believe that God is saying whether the circumstances of our life are positive or negative, from our perspective, we are to give thanks to God.
Now there is I think another reason some Christians refuse to obey this command of God. They see this as a command to thank God for things that they see as incredibly hurtful and or even sinful, and they can't bring themselves to thank God for those things. This reminds me of a true story of a lady whose husband was suddenly and tragically killed in a car accident. She went for counsel to a very well-known evangelical leader who counseled her to thank God that her husband had been killed. His reasoning was that this is commanded by the verse we are looking at and that it was necessary for her emotional healing. To her credit, she complied. But I would disagree with this counsel on two basis'. First, the verse does not say "give thanks for everything", but "give thanks in everything". Now one may ask what difference this makes and if this difference is significant, and I would say "yes" to both. God is not asking us to thank Him, for instance, for being robbed. What He is asking us to do is thank Him in the midst of this injustice for what He will bring out of it for good. God is not directly responsible for us being robbed by another. This is a sinful act by a person responsible for their own actions. Could God have prevented it? Yes, but He allowed it for good, loving and wise reasons that we may need time and perspective to understand. In the meantime, He asks us to trust Him and His plans for us. But He is not so insensitive and callous of our feelings and human frailty to ask us to be thankful for the terrible and sinful things that happen to us. If we take this command in a wrong way, at some point, we may become angry and bitter with God for asking us to do something that He hasn't in reality asked us to do.
My youngest brother is in a life and death struggle with cancer right now. I have not and will not be thanking God that he has cancer. Because I do not believe that God gave it to him. This cancer is a result of the sinful, fallen and imperfect world that we live in. Having said that, God has allowed this to happen and I believe He loves my brother more than any of us, and has the best of plans for him. That is what I am thanking God for and what I will continue to thank God for. I believe with all my heart that God is going to glorify Himself in this terrible situation and do what is absolutely best for my beloved brother. For that I say, "Thank you Father, and thank you Jesus!"
I Thessalonians 5:18
My guess is that most Christians do not obey this command, and they do not do so because of rebellion against God, but because they view it as a practical impossibility. Sort of like the verse right before it: "pray without ceasing" (I Thess. 5:17). As I explained in this previous post, the command to pray is for repeated prayer, not constant. The command to give thanks in everything is not as easy to resolve, but this is my take. I do not believe that God is saying that we must give thanks every moment of every day for literally everything that happens in our lives. Although some may argue with me based on Hebrews 13:15. Rather, I believe that God is saying whether the circumstances of our life are positive or negative, from our perspective, we are to give thanks to God.
Now there is I think another reason some Christians refuse to obey this command of God. They see this as a command to thank God for things that they see as incredibly hurtful and or even sinful, and they can't bring themselves to thank God for those things. This reminds me of a true story of a lady whose husband was suddenly and tragically killed in a car accident. She went for counsel to a very well-known evangelical leader who counseled her to thank God that her husband had been killed. His reasoning was that this is commanded by the verse we are looking at and that it was necessary for her emotional healing. To her credit, she complied. But I would disagree with this counsel on two basis'. First, the verse does not say "give thanks for everything", but "give thanks in everything". Now one may ask what difference this makes and if this difference is significant, and I would say "yes" to both. God is not asking us to thank Him, for instance, for being robbed. What He is asking us to do is thank Him in the midst of this injustice for what He will bring out of it for good. God is not directly responsible for us being robbed by another. This is a sinful act by a person responsible for their own actions. Could God have prevented it? Yes, but He allowed it for good, loving and wise reasons that we may need time and perspective to understand. In the meantime, He asks us to trust Him and His plans for us. But He is not so insensitive and callous of our feelings and human frailty to ask us to be thankful for the terrible and sinful things that happen to us. If we take this command in a wrong way, at some point, we may become angry and bitter with God for asking us to do something that He hasn't in reality asked us to do.
My youngest brother is in a life and death struggle with cancer right now. I have not and will not be thanking God that he has cancer. Because I do not believe that God gave it to him. This cancer is a result of the sinful, fallen and imperfect world that we live in. Having said that, God has allowed this to happen and I believe He loves my brother more than any of us, and has the best of plans for him. That is what I am thanking God for and what I will continue to thank God for. I believe with all my heart that God is going to glorify Himself in this terrible situation and do what is absolutely best for my beloved brother. For that I say, "Thank you Father, and thank you Jesus!"
Tuesday, September 28, 2010
The Greatest Verse about the Security of the Believer - I Thessalonians 5:24
There are a lot of wonderful verses regarding the eternal security of believers, but my personal favorite is I Thessalonians 5:24. Why? Because it is so clear that it is God who ultimately guarantees our salvation, not us, and because I rarely hear anyone else refer to it. Look at it with me for just a moment.
"Faithful is He who calls you, and He also will bring it to pass."
The verse before sets the context. Paul prayerfully asks God to "sanctify" the Thessalonian believers "entirely", and to perserve them so that they will be "...without blame at the coming of our Lord Jesus Christ". In other words, he is praying that the Thessalonian believers will be completely righteous when Christ returns, i.e., saved. Then Paul goes on to assure the Thessalonians, and us, that God is the One who ultimately will make sure this happens. What a great comfort that is to me! I know that if the process is left up to me, there is no way I am going to make it. I am far too weak, sinful and prone to stray. But if God has called us to salvation, He will bring it to pass, and we are going to be completely righteous, and arrive safely at our heavenly destination! Thank you Jesus, and thank you, Heavenly Father!
"Faithful is He who calls you, and He also will bring it to pass."
The verse before sets the context. Paul prayerfully asks God to "sanctify" the Thessalonian believers "entirely", and to perserve them so that they will be "...without blame at the coming of our Lord Jesus Christ". In other words, he is praying that the Thessalonian believers will be completely righteous when Christ returns, i.e., saved. Then Paul goes on to assure the Thessalonians, and us, that God is the One who ultimately will make sure this happens. What a great comfort that is to me! I know that if the process is left up to me, there is no way I am going to make it. I am far too weak, sinful and prone to stray. But if God has called us to salvation, He will bring it to pass, and we are going to be completely righteous, and arrive safely at our heavenly destination! Thank you Jesus, and thank you, Heavenly Father!
Sunday, September 26, 2010
The Historical Context of Ephesians 5:18
Last week my wife and I were on a short vacation to New York City. I have always wanted to browse the Metropolitan Museum of Art. I finally got the opportunity. I saw several VanGogh's and Monet's up close, plus other paintings I had only seen in photos. What a great adventure! But we didn't start there. At first, we went on a guided tour that began with a piece of marble sculpture from ancient Rome.
It was a sculpture of a female devotee of the god Dionysus. In both Greek and Roman societies, the worship of Dionysus was very popular, particularly with women. The lives of women were especially difficult and degrading in those days. They longed for greater significance and fulfillment, and time away from the drudgery of daily life. They tried to find this in the worship of Dionysus.
The worship of Dionysus took place in the forests outside urban areas at night. Women and men began drinking and dancing until they achieved a state of ecstasy where supposedly the spirit of Dionysus took control of them and whatever followed was the will of Dionysus. Usually what followed was nothing but sexual immorality.
This cult activity is the historical background to Paul's exhortation, "Do not get drunk with wine, for that is dissipation, but be filled with the Spirit" (Ephesians 5:18).
This discovery was not original with me, but seeing this sculpture reminded me of how important this background is to understanding this verse of scripture.
What it tells us is that, first of all, being filled with the Spirit is a conscious decision like getting drunk. Usually being filled with the Spirit does not happen accidentally or unconsciously. We have to make a commitment to stop sinning (Romans 6:12), and then be willing to yield ourselves to God (Romans 6:13). When we do this the Holy Spirit takes over and He controls us. That is what "filling" refers to. So, Paul is saying don't be controlled by alcohol, as that only leads to sinful excess. Rather we are to be controlled by the Holy Spirit, which leads to praise, thanksgiving and godly behavior (see Ephesians 5:19-21).
What this historical background also indicates is that the filling of the Spirit is not something that occurs once and then continues on the rest of our lives. This is the traditional understanding of this verse by our Pentecostal/Charismatic brethren. The sad cases of Bakker and Swaggart should have led to a new perspective on this verse long ago. But just in case one is not convinced, the background of this immensely popular cult helps us to see clearly what Paul is saying, i.e., Spirit filling is something that must be repeated again and again throughout the life of a believer. We are baptized once by the Spirit (see this post), but we can be filled with the Spirit many, many times if we are willing. Are you willing?
It was a sculpture of a female devotee of the god Dionysus. In both Greek and Roman societies, the worship of Dionysus was very popular, particularly with women. The lives of women were especially difficult and degrading in those days. They longed for greater significance and fulfillment, and time away from the drudgery of daily life. They tried to find this in the worship of Dionysus.
The worship of Dionysus took place in the forests outside urban areas at night. Women and men began drinking and dancing until they achieved a state of ecstasy where supposedly the spirit of Dionysus took control of them and whatever followed was the will of Dionysus. Usually what followed was nothing but sexual immorality.
This cult activity is the historical background to Paul's exhortation, "Do not get drunk with wine, for that is dissipation, but be filled with the Spirit" (Ephesians 5:18).
This discovery was not original with me, but seeing this sculpture reminded me of how important this background is to understanding this verse of scripture.
What it tells us is that, first of all, being filled with the Spirit is a conscious decision like getting drunk. Usually being filled with the Spirit does not happen accidentally or unconsciously. We have to make a commitment to stop sinning (Romans 6:12), and then be willing to yield ourselves to God (Romans 6:13). When we do this the Holy Spirit takes over and He controls us. That is what "filling" refers to. So, Paul is saying don't be controlled by alcohol, as that only leads to sinful excess. Rather we are to be controlled by the Holy Spirit, which leads to praise, thanksgiving and godly behavior (see Ephesians 5:19-21).
What this historical background also indicates is that the filling of the Spirit is not something that occurs once and then continues on the rest of our lives. This is the traditional understanding of this verse by our Pentecostal/Charismatic brethren. The sad cases of Bakker and Swaggart should have led to a new perspective on this verse long ago. But just in case one is not convinced, the background of this immensely popular cult helps us to see clearly what Paul is saying, i.e., Spirit filling is something that must be repeated again and again throughout the life of a believer. We are baptized once by the Spirit (see this post), but we can be filled with the Spirit many, many times if we are willing. Are you willing?
Tuesday, September 21, 2010
Does God Hate Sinners? - Romans 9:13
Several months ago the folks who travel around the country letting people know who God hates came to my city. Right out in front of the local high school with enough police protection to guard the president, they held up their signs. One said, "God hates fags", another said, "God hates Obama". I forget who else they said that God hates. I was familiar with their 'ministry', but I wanted to understand where they get this from in Scripture. I managed to get permission to approach the lady in charge. When I asked her about the scriptural basis for their 'ministry' she quoted Romans 9:13, which says,
"Just as it is written, Jacob I loved, but Esau I hated." Romans 9:13
She went on to explain that Esau is a type of all sinners. God doesn't just hate him in particular, He hates all sinners. It wasn't long after that our conversation went sour and she dismissed me as a 'false prophet'. Here is what I would have told her if I had been given the chance.
The word "hate" here in Romans 9:13 does not mean what our word "hate" means today. When we use the word "hate" it entails a desire to hurt someone, or at the very least, a strong desire for bad things to happen to them. But that is not what this word means here and this is confirmed by other Scriptures.
Ezekiel 33:11 indicates that God does not take any pleasure in the death of evil people, rather He desires for them to repent and live.
II Peter 3:9 says that God does not desire "...for any to perish, but for all to come to repentance."
It is true that God was angry with sinners for violating His holiness, and now He is angry with those who reject His Son and His sacrifice for their sins (see John 3:36). But God does not hate sinners as we think of hate. Actually He loves them and wants them to repent and be reconciled to Him (see this post on II Corinthians 5:19).
When God says, "Esau I hated", the best way to translate this is "Esau I have loved less". He chose to love Jacob with a special love and He loves those who put their trust in His Son with the same unconditional, everlasting love (See post on Romans 8:31-39).
Those who reject His Son and His sacrifice, God continues to be angry with them unless they repent, and His righteousness demands that those who die rejecting Christ must be punished eternally away from God's presence. It is very, very sad, but even this consequence is not hate. It is because of, first of all, God's love for righteousness (Hebrews 1:9), and also His great love for us to create a perfect heaven and earth for us to dwell in (Revelation 21, 22).
In short, our God is not, in the modern sense of the word, a God who hates anybody. Rather He loves everyone and desires for them to trust in His Son and live.
"Just as it is written, Jacob I loved, but Esau I hated." Romans 9:13
She went on to explain that Esau is a type of all sinners. God doesn't just hate him in particular, He hates all sinners. It wasn't long after that our conversation went sour and she dismissed me as a 'false prophet'. Here is what I would have told her if I had been given the chance.
The word "hate" here in Romans 9:13 does not mean what our word "hate" means today. When we use the word "hate" it entails a desire to hurt someone, or at the very least, a strong desire for bad things to happen to them. But that is not what this word means here and this is confirmed by other Scriptures.
Ezekiel 33:11 indicates that God does not take any pleasure in the death of evil people, rather He desires for them to repent and live.
II Peter 3:9 says that God does not desire "...for any to perish, but for all to come to repentance."
It is true that God was angry with sinners for violating His holiness, and now He is angry with those who reject His Son and His sacrifice for their sins (see John 3:36). But God does not hate sinners as we think of hate. Actually He loves them and wants them to repent and be reconciled to Him (see this post on II Corinthians 5:19).
When God says, "Esau I hated", the best way to translate this is "Esau I have loved less". He chose to love Jacob with a special love and He loves those who put their trust in His Son with the same unconditional, everlasting love (See post on Romans 8:31-39).
Those who reject His Son and His sacrifice, God continues to be angry with them unless they repent, and His righteousness demands that those who die rejecting Christ must be punished eternally away from God's presence. It is very, very sad, but even this consequence is not hate. It is because of, first of all, God's love for righteousness (Hebrews 1:9), and also His great love for us to create a perfect heaven and earth for us to dwell in (Revelation 21, 22).
In short, our God is not, in the modern sense of the word, a God who hates anybody. Rather He loves everyone and desires for them to trust in His Son and live.
Sunday, September 19, 2010
Can an atheist understand spiritual truth? - I Corinthians 2:14
Sometimes I hear Christians say in passing that someone who does not know Christ as Savior cannot understand the Bible. This is both true and false.
It is true in the sense that there are certain spiritual truths that must be taught by the Holy Spirit. This is indicated in I Corinthians 2:12-13 which says,
"Now we have received, not the spirit of the world, but the Spirit who is from God, that we might know the things freely given to us by God, which things we also speak, not in words taught by human wisdom, but those taught by the Spirit, combining spiritual with spiritual."
So, there are certain spiritual truths that require the Spirit to help us understand. This happens when the Holy Spirit enables us to comprehend a difficult spiritual concept by comparing two spiritual truths. The word "combining" here in I Corinthians 2:13 means to "compare".
This occurs in my life when I am studying Scripture and the Spirit brings other Scripture passages to my mind that I have also studied, and He helps me through this process to understand what I am reading and comprehend a new (to me) spiritual truth.
Clearly, the "natural man" (v 14) cannot understand these spiritual truths because he or she does not have the Spirit living within. But that does not mean that unregenerate people cannot comprehend many spiritual truths. I am regularly amazed at atheists, agnostics and other professed unbelievers who can clearly articulate the gospel, the doctrine of election, the deity and humanity of Christ and a host of other biblical doctrines. Sometimes their understanding of these things exceeds that of many Christians I know. The point of I Corinthians 2:14 is not that unregenerate people cannot comprehend and clearly explain many spiritual truths. The point is that they cannot "accept" them. Without the help of the Holy Spirit even though they can intellectually comprehend the truth they cannot accept those things as being true. They cannot embrace the truth and make it their own.
I know many unbelievers who can tell you exactly what the "plan of salvation" is, but they have not by their own admission put their trust in Christ. Do they know the Gospel? Yes, but they cannot accept it as truth because this requires the help of the Holy Spirit. Until the Holy Spirit removes the "veil...over their heart" (II Corinthians 3:15-16), they cannot and will not personally accept the gospel of Jesus Christ as truth.
I have heard so many people say through tears that they wish they could believe the Bible. They wish they could believe the Gospel. They wish they could believe in God. There is a sense that they long to be at peace, spiritually-speaking. They long to have certainty about the big questions of life. I believe they really, truly, want to accept what God has said. But without the work of the Spirit, they cannot. That is why prayer is so important in communicating spiritual truth. It is not enough for us to clearly explain the truth, though that is very important (see Colossians 4:3-4). We have to pray for those who hear the truth to respond to it through the help of God's Spirit. We have to ask God to do what only He can do. Conversion is not just a matter of persuasion or understanding, it requires a supernatural act of God. Let us pray like we never have before!
It is true in the sense that there are certain spiritual truths that must be taught by the Holy Spirit. This is indicated in I Corinthians 2:12-13 which says,
"Now we have received, not the spirit of the world, but the Spirit who is from God, that we might know the things freely given to us by God, which things we also speak, not in words taught by human wisdom, but those taught by the Spirit, combining spiritual with spiritual."
So, there are certain spiritual truths that require the Spirit to help us understand. This happens when the Holy Spirit enables us to comprehend a difficult spiritual concept by comparing two spiritual truths. The word "combining" here in I Corinthians 2:13 means to "compare".
This occurs in my life when I am studying Scripture and the Spirit brings other Scripture passages to my mind that I have also studied, and He helps me through this process to understand what I am reading and comprehend a new (to me) spiritual truth.
Clearly, the "natural man" (v 14) cannot understand these spiritual truths because he or she does not have the Spirit living within. But that does not mean that unregenerate people cannot comprehend many spiritual truths. I am regularly amazed at atheists, agnostics and other professed unbelievers who can clearly articulate the gospel, the doctrine of election, the deity and humanity of Christ and a host of other biblical doctrines. Sometimes their understanding of these things exceeds that of many Christians I know. The point of I Corinthians 2:14 is not that unregenerate people cannot comprehend and clearly explain many spiritual truths. The point is that they cannot "accept" them. Without the help of the Holy Spirit even though they can intellectually comprehend the truth they cannot accept those things as being true. They cannot embrace the truth and make it their own.
I know many unbelievers who can tell you exactly what the "plan of salvation" is, but they have not by their own admission put their trust in Christ. Do they know the Gospel? Yes, but they cannot accept it as truth because this requires the help of the Holy Spirit. Until the Holy Spirit removes the "veil...over their heart" (II Corinthians 3:15-16), they cannot and will not personally accept the gospel of Jesus Christ as truth.
I have heard so many people say through tears that they wish they could believe the Bible. They wish they could believe the Gospel. They wish they could believe in God. There is a sense that they long to be at peace, spiritually-speaking. They long to have certainty about the big questions of life. I believe they really, truly, want to accept what God has said. But without the work of the Spirit, they cannot. That is why prayer is so important in communicating spiritual truth. It is not enough for us to clearly explain the truth, though that is very important (see Colossians 4:3-4). We have to pray for those who hear the truth to respond to it through the help of God's Spirit. We have to ask God to do what only He can do. Conversion is not just a matter of persuasion or understanding, it requires a supernatural act of God. Let us pray like we never have before!
Thursday, September 16, 2010
Turn the Other Cheek - Matthew 5:39
This is one of the most quoted sayings of Jesus. It is also one of the most misunderstood.
"But I say to you, do not resist him who is evil; but whoever slaps you on your right cheek, turn to him the other also." Matthew 5:39
What Jesus is saying here is that when someone personally insults us, physically or verbally, as Christians we should endure the insult and be ready to receive another, not defend ourselves. In other words, as Christians we should not be concerned first and foremost about our feelings, our dignity, our honor, our reputation. All of these things are secondary to our witness and conduct for Christ. He calls us to put ourselves in the position of humility and servanthood for His glory. By our reaction, that is, our lack of reaction to personal affronts, we cause people to think deeply about why we don't respond in kind. Hopefully, they will realize it is not because we are cowards, but because we are Christians. As Jesus said shortly before this:
"Let your light shine before men in such a way that they see your good works, and glorify your Father who is in heaven." Matthew 5:16
Now having explained what this verse means, here is what it does not mean. It does not mean that we cannot or should not defend ourselves if we are physically attacked or assaulted. If someone breaks into my house and tries to harm me, I am allowed to defend myself. More importantly, we should defend our loved ones and those entrusted to our care. Turning the other cheek does not apply to people trying to physically harm us or those we have a responsibility to protect. This verse does not mean that one cannot own or use weapons. This verse does not speak to the issue of going to war. One cannot quote this verse as a proof text for pacifism. The issue of whether or not it is appropriate for Christians to ever fight in a war has to be settled by other scriptures.
The point of this verse is not that we should let others do whatever they want to us or to our loved ones, but in the case of personal insult, we should not defend ourselves.
That is not to say that some other brother or sister should not defend us against insult or accusation.This is where we as Christians need to stand up for one another. Each of us has the responsibility to "turn the other cheek", but we also have the responsibility to "love your neighbor" (Matthew 5:43), which includes standing up for brothers and sisters being unjustly accused or insulted. I am very thankful for the believers over the years who have spoken up for me when I could not speak for myself. If we all do what is right, Christ is honored and we will also take care of each other.
"But I say to you, do not resist him who is evil; but whoever slaps you on your right cheek, turn to him the other also." Matthew 5:39
What Jesus is saying here is that when someone personally insults us, physically or verbally, as Christians we should endure the insult and be ready to receive another, not defend ourselves. In other words, as Christians we should not be concerned first and foremost about our feelings, our dignity, our honor, our reputation. All of these things are secondary to our witness and conduct for Christ. He calls us to put ourselves in the position of humility and servanthood for His glory. By our reaction, that is, our lack of reaction to personal affronts, we cause people to think deeply about why we don't respond in kind. Hopefully, they will realize it is not because we are cowards, but because we are Christians. As Jesus said shortly before this:
"Let your light shine before men in such a way that they see your good works, and glorify your Father who is in heaven." Matthew 5:16
Now having explained what this verse means, here is what it does not mean. It does not mean that we cannot or should not defend ourselves if we are physically attacked or assaulted. If someone breaks into my house and tries to harm me, I am allowed to defend myself. More importantly, we should defend our loved ones and those entrusted to our care. Turning the other cheek does not apply to people trying to physically harm us or those we have a responsibility to protect. This verse does not mean that one cannot own or use weapons. This verse does not speak to the issue of going to war. One cannot quote this verse as a proof text for pacifism. The issue of whether or not it is appropriate for Christians to ever fight in a war has to be settled by other scriptures.
The point of this verse is not that we should let others do whatever they want to us or to our loved ones, but in the case of personal insult, we should not defend ourselves.
That is not to say that some other brother or sister should not defend us against insult or accusation.This is where we as Christians need to stand up for one another. Each of us has the responsibility to "turn the other cheek", but we also have the responsibility to "love your neighbor" (Matthew 5:43), which includes standing up for brothers and sisters being unjustly accused or insulted. I am very thankful for the believers over the years who have spoken up for me when I could not speak for myself. If we all do what is right, Christ is honored and we will also take care of each other.
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