In the life of the believer, the Law can be an excellent thermometer, revealing how hot sin is running in his life, but it has no power to act as a thermostat, i.e., it is powerless to regulate sin (Romans 7).
Showing posts with label the law. Show all posts
Showing posts with label the law. Show all posts
Tuesday, May 10, 2016
Monday, January 25, 2016
Interesting tidbit - 24
Q: In the Book of Acts, Paul goes to the Jews first in every city he visits. Why did he do that if he was the apostle to the Gentiles (1 Tim 2:5-7)?
A: From the beginning of Christ's earthly ministry until God grants Cornelius repentance unto life in Acts 10 (about 7 or 8 years after Pentecost in Acts 2), God's order is "to the Jews only." Beginning with Paul's ministry out of Antioch in Acts 11 until Acts 28:25-28, God's order is "to the Jews first, also to the Gentiles." After Paul's statement in Act 28:28, "this salvation of God has been sent to the Gentiles," God's order is "to the Gentiles, also to the Jews" (Eph 2:17).
The Book of Acts records this transitional period of the setting aside of Israel. Throughout the entire book, God's order is either "to the Jews only" (Acts 1-9) or "to the Jews first, also to the Gentiles" (Acts 10-28). When Paul comes on the scene, God's order changes from "to the Jew only" to "to the Jews first, also to the Gentile." Paul also became as one under the law to those who were under the law in order to win unbelieving Jews for Christ (Acts 16:3; Acts 18:18; Acts 20:16; Acts 21:18-28; Acts 23:5-6).
To the Jews I became as a Jew, in order to win Jews. To those under the law I became as one under the law (though not being myself under the law) that I might win those under the law. To those outside the law I became as one outside the law (not being outside the law of God but under the law of Christ) that I might win those outside the law. To the weak I became weak, that I might win the weak. I have become all things to all people, that by all means I might save some (1 Cor 9:20-22).
As an aside: According to 1 Corinthians 1:22, "Jews demand signs and Greeks seek wisdom." So throughout the Book of Acts (when Paul writes 1 and 2 Thessalonians, 1 and 2 Corinthians, Galatians, and Romans) the sign-gifts continued (1 Cor 12:8-11). After Acts 28:25-28 — when God's order is no longer "to the Jews first" — credential signs, signs-gifts, and tongues ceased (1 Cor 13:8; cf., Phil 2:27; 1 Tim 5:23; 2 Tim 4:20).
A: From the beginning of Christ's earthly ministry until God grants Cornelius repentance unto life in Acts 10 (about 7 or 8 years after Pentecost in Acts 2), God's order is "to the Jews only." Beginning with Paul's ministry out of Antioch in Acts 11 until Acts 28:25-28, God's order is "to the Jews first, also to the Gentiles." After Paul's statement in Act 28:28, "this salvation of God has been sent to the Gentiles," God's order is "to the Gentiles, also to the Jews" (Eph 2:17).
The Book of Acts records this transitional period of the setting aside of Israel. Throughout the entire book, God's order is either "to the Jews only" (Acts 1-9) or "to the Jews first, also to the Gentiles" (Acts 10-28). When Paul comes on the scene, God's order changes from "to the Jew only" to "to the Jews first, also to the Gentile." Paul also became as one under the law to those who were under the law in order to win unbelieving Jews for Christ (Acts 16:3; Acts 18:18; Acts 20:16; Acts 21:18-28; Acts 23:5-6).
To the Jews I became as a Jew, in order to win Jews. To those under the law I became as one under the law (though not being myself under the law) that I might win those under the law. To those outside the law I became as one outside the law (not being outside the law of God but under the law of Christ) that I might win those outside the law. To the weak I became weak, that I might win the weak. I have become all things to all people, that by all means I might save some (1 Cor 9:20-22).
As an aside: According to 1 Corinthians 1:22, "Jews demand signs and Greeks seek wisdom." So throughout the Book of Acts (when Paul writes 1 and 2 Thessalonians, 1 and 2 Corinthians, Galatians, and Romans) the sign-gifts continued (1 Cor 12:8-11). After Acts 28:25-28 — when God's order is no longer "to the Jews first" — credential signs, signs-gifts, and tongues ceased (1 Cor 13:8; cf., Phil 2:27; 1 Tim 5:23; 2 Tim 4:20).
Monday, January 18, 2016
Paul's distinctive apostleship and message
The most important issue in all of the Word of God for members of the Body of Christ is knowing the distinctiveness of the message and apostleship of the Apostle Paul.
Many believe that the Bible words printed in red are the most important because they were spoken by Christ. Of course they are important, as is all God’s Word. And we are to study them. But they were especially important to the Jewish people — who were still under the law — and to whom these words were written regarding the coming kingdom.
And behold, a Canaanite woman from that region came out and was crying,"Have mercy on me, O Lord, Son of David; my daughter is severely oppressed by a demon." But he did not answer her a word. And his disciples came and begged him, saying, "Send her away, for she is crying out after us." He answered, "I was sent only to the lost sheep of the house of Israel."(Matt 15:22-24).
Many believe that the Bible words printed in red are the most important because they were spoken by Christ. Of course they are important, as is all God’s Word. And we are to study them. But they were especially important to the Jewish people — who were still under the law — and to whom these words were written regarding the coming kingdom.
And behold, a Canaanite woman from that region came out and was crying,"Have mercy on me, O Lord, Son of David; my daughter is severely oppressed by a demon." But he did not answer her a word. And his disciples came and begged him, saying, "Send her away, for she is crying out after us." He answered, "I was sent only to the lost sheep of the house of Israel."(Matt 15:22-24).
Likewise, all that His apostles said and wrote were especially important to the Jewish people because they spoke and wrote directly to and about them.
These twelve Jesus sent out, instructing them, "Go nowhere among the Gentiles and enter no town of the Samaritans, but go rather to the lost sheep of the house of Israel. And proclaim as you go, saying, 'The kingdom of heaven is at hand'" (Matt 10:5-7).
The Apostle Paul, on the other hand, spoke and wrote directly to the Gentiles.
For there is one God, and there is one mediator between God and men, the man Christ Jesus, who gave himself as a ransom for all, which is the testimony given at the proper time. For this I was appointed a preacher and an apostle (I am telling the truth, I am not lying), a teacher of the Gentiles in faith and truth (1 Tim 2:5-7; cf.Gal 1:11-12; Gal 2:7-9; Eph 3:1-3; Col 1:24-26; Titus 1:1-3).
Therefore, when we study the New Testament books, we must interpret them in light of the epistles written by Paul because they are Christ's final marching orders for the Church today and have the correct interpretation for the day in which we live. This does not mean we should read Paul back into what Jesus Christ and His apostles said. Rather Jesus Christ and His apostles should be interpreted in accordance with progressive revelation, taking into account the circumstances (Christ hadn't died and risen again yet, and people were still under the law) and to whom they were talking directly to and about (the Jews). For more on this go here.
For there is one God, and there is one mediator between God and men, the man Christ Jesus, who gave himself as a ransom for all, which is the testimony given at the proper time. For this I was appointed a preacher and an apostle (I am telling the truth, I am not lying), a teacher of the Gentiles in faith and truth (1 Tim 2:5-7; cf.Gal 1:11-12; Gal 2:7-9; Eph 3:1-3; Col 1:24-26; Titus 1:1-3).
Therefore, when we study the New Testament books, we must interpret them in light of the epistles written by Paul because they are Christ's final marching orders for the Church today and have the correct interpretation for the day in which we live. This does not mean we should read Paul back into what Jesus Christ and His apostles said. Rather Jesus Christ and His apostles should be interpreted in accordance with progressive revelation, taking into account the circumstances (Christ hadn't died and risen again yet, and people were still under the law) and to whom they were talking directly to and about (the Jews). For more on this go here.
There is probably no place where Paul sets his apostleship forth in stronger terms than in the first chapter of his epistle to the Galatians, especially in the very first verse. You can almost hear the thunder in the apostle's voice as he declares in his salutation, "Paul, an apostle—not from men nor through man, but through Jesus Christ and God the Father, who raised him from the dead—" (Gal 1:1).
Paul didn't always open his epistles by asserting his apostleship (cf. Rom 1:1; Phil 1:1; etc.), but the Galatians suffered from the same spiritual problem that plagues many Christians today — they doubted Paul's apostolic authority! So Paul comes out swinging in this epistle by declaring his authority as an apostle of God, and states, "I was not at all inferior to these super-apostles" (2 Cor 12:11). Who were these super-apostles? The Lord's chief apostles were Peter, James, and John, men who are mentioned ten times in Scripture apart from the twelve. Of those three chiefs, Peter was the chiefest of them all, but Paul was "not at all inferior" to him either (2 Cor 11:5).
But if Paul's apostleship was equal to Peter's, and no higher, why should we follow Paul? Surely it's because Peter was the apostle to the circumcision, and Paul was the apostle to the uncircumcision (Gal 2:7-9).
It's important for a believer to know who his apostle is! The governors of all fifty states are equal in authority, but you follow the governor of your state, and I follow the governor of mine. Peter and Paul were of equal authority in Scripture, but we follow Paul because he is the Apostle to the Gentiles. Just as we can't function as citizens unless we know who our governor is, we can't function as Christians unless we know who our apostle is.
Unfortunately, most believers today don't know that Paul is our apostle. And since most of them believe that Paul's apostleship is of no more consequence to us than the apostleship of Peter, James, and John, they are forced to conclude that Paul's message must be the same as these chief apostles.
The problem with this is that they know Paul taught if you are saved, the Lord has already forgiven you "all our trespasses" (Col 2:13). But they also know the Apostle John teaches that the Lord is "faithful and just to forgive us our sins" if we confess them (1 John 1:9). So to homogenize these two opposite and contradictory messages they conclude that believers are forgiven when they get saved, but need just a little more forgiveness when they sin. This despite the fact that forgiveness of sins is something that every believer receives the moment he is saved, along with salvation, justification, and redemption. Most Christians wouldn't think of asking for more salvation, justification, or redemption when they sin, but asking for more forgiveness is the only way to get Paul and John to say the same thing.
Most believers also know that Paul says that salvation is by grace through faith without works (Rom 4:5), but they also know that James is just as adamant that "faith without works is dead" (James 2:20; cf James 1:1). So to homogenize these two opposite and contradictory messages they conclude that Paul is talking about justification before God while James is addressing the issue of justification before men, even though the Lord never asked anyone to be justified before men — in fact, He condemned it (Luke 16:15).
And on and on it goes, as futile attempts are made to try to blend Paul's unique message with the teachings of the Lord's chiefest apostles, the other writers of the New Testament. How much easier it would be to just acknowledge the distinctive apostleship and message of the Apostle Paul — and how much more Scriptural.
Sunday, August 30, 2015
Repentance and Grace
When unbelievers, convicted by the Holy Spirit of the seriousness of sin and of judgment to come, cry out to the Lord to save them, they have, of course, repented, or changed their minds, as the Greek word signifies. Many pastors and speakers today, however, thinking only of the fact that unbelievers need this change of mind, conclude that the best way to produce results in their ministry is to stress repentance.
It should be remembered, however, that Israel's response to the calls to repentance under the Law was undeniably meager: John the Baptist called Israel to repent but was beheaded as a result (Matt 3:1-12; 14:3-10). The Lord Jesus took up the cry where John had left off (Matt 4:17), but was crucified for it. After the resurrection, He sent His disciples to preach "repentance and forgiveness of sins...in his name to all nations, beginning from Jerusalem" (Luke 24:47). But Jerusalem refused to repent, and it was not long before blood flowed again as Stephen was stoned to death and a great persecution followed (Acts 8:3).
Israel's hardness of heart increased too as the call to repentance was intensified. Notice the progression: While John's murder was permitted by the people, Christ's was demanded by them, and Stephen's was actually committed by them. So the so-called "Great Commission" was bogged down from the start, because if Jerusalem and the covenant people refused to repent, what hope was there that the "nations" (Luke 24:47) would?
"...but where sin increased, GRACE abounded all the more, so that, as sin reigned in death, GRACE also might reign through righteousness leading to eternal life through Jesus Christ our Lord" (Rom 5:20-21).
After calls to repentance failed, the ascended Lord reached down to save Saul, who was far from being in a repentant mood, on the road to Damascus. Our Lord didn't speak to him in judgment but rather in the tenderest of tones showed him the glory of His grace. Paul, this "trophy of grace", was then sent out to proclaim "the gospel of the grace of God" (Acts 20:24).
Repentance was the theme of God's message from John the Baptist until Paul, while grace, proclaimed through the cross and received by faith alone, gradually displaced it as the theme of God's message for today (Acts 20:24).
Along this same line, most believers know that Paul taught that if you are saved, the Lord has already forgiven you "all our trespasses" (Col 2:13). But they also know that the apostle John taught that the Lord is "is faithful and just to forgive us our sins" if we confess them (1 John 1:9). So to reconcile these two opposite and contradictory messages, they conclude that believers are forgiven when they are saved, but need just a little more forgiveness when they sin. This despite the fact that forgiveness of sins is something believers receive the moment they are saved, along with salvation, justification, and redemption. Most believers wouldn’t dream of asking for more salvation, justification, or redemption when they sin, but asking for more forgiveness is the only way to get Paul and John to say the same thing.
Yet more reasons why it is so important to observe the progression of Scripture!
It should be remembered, however, that Israel's response to the calls to repentance under the Law was undeniably meager: John the Baptist called Israel to repent but was beheaded as a result (Matt 3:1-12; 14:3-10). The Lord Jesus took up the cry where John had left off (Matt 4:17), but was crucified for it. After the resurrection, He sent His disciples to preach "repentance and forgiveness of sins...in his name to all nations, beginning from Jerusalem" (Luke 24:47). But Jerusalem refused to repent, and it was not long before blood flowed again as Stephen was stoned to death and a great persecution followed (Acts 8:3).
Israel's hardness of heart increased too as the call to repentance was intensified. Notice the progression: While John's murder was permitted by the people, Christ's was demanded by them, and Stephen's was actually committed by them. So the so-called "Great Commission" was bogged down from the start, because if Jerusalem and the covenant people refused to repent, what hope was there that the "nations" (Luke 24:47) would?
"...but where sin increased, GRACE abounded all the more, so that, as sin reigned in death, GRACE also might reign through righteousness leading to eternal life through Jesus Christ our Lord" (Rom 5:20-21).
After calls to repentance failed, the ascended Lord reached down to save Saul, who was far from being in a repentant mood, on the road to Damascus. Our Lord didn't speak to him in judgment but rather in the tenderest of tones showed him the glory of His grace. Paul, this "trophy of grace", was then sent out to proclaim "the gospel of the grace of God" (Acts 20:24).
Repentance was the theme of God's message from John the Baptist until Paul, while grace, proclaimed through the cross and received by faith alone, gradually displaced it as the theme of God's message for today (Acts 20:24).
Along this same line, most believers know that Paul taught that if you are saved, the Lord has already forgiven you "all our trespasses" (Col 2:13). But they also know that the apostle John taught that the Lord is "is faithful and just to forgive us our sins" if we confess them (1 John 1:9). So to reconcile these two opposite and contradictory messages, they conclude that believers are forgiven when they are saved, but need just a little more forgiveness when they sin. This despite the fact that forgiveness of sins is something believers receive the moment they are saved, along with salvation, justification, and redemption. Most believers wouldn’t dream of asking for more salvation, justification, or redemption when they sin, but asking for more forgiveness is the only way to get Paul and John to say the same thing.
Yet more reasons why it is so important to observe the progression of Scripture!
Friday, August 28, 2015
Motivations for Obedience (a comparison - under law and under grace)
Under the Law:
(obedience in response to a warning or command) - THEN
For if you forgive others their trespasses, your heavenly Father will also forgive you, but if you do not forgive others their trespasses, neither will your Father forgive your trespasses (Matt 6:14-15).
"See, I am setting before you today a blessing and a curse: the blessing, if you obey the commandments of the Lord your God, which I command you today, and the curse, if you do not obey the commandments of the Lord your God..." (Deut 11:26-28a; cf. 1 Pet 3:8-11)
You shall therefore love the Lord your God and keep his charge, his statutes, his rules, and his commandments always (Deut 11:1; cf. Matt 22:36-40).
"We have to obey...or else..."
Under Grace:
(obedience in response to all He's done for us) - NOW (Gal 5:18)
Put on then, as God's chosen ones, holy and beloved, compassionate hearts, kindness, humility, meekness, and patience, bearing with one another and, if one has a complaint against another, forgiving each other; as the Lord has forgiven you, so you also must forgive. And above all these put on love, which binds everything together in perfect harmony. And let the peace of Christ rule in your hearts, to which indeed you were called in one body. And be thankful. Let the word of Christ dwell in you richly, teaching and admonishing one another in all wisdom, singing psalms and hymns and spiritual songs, with thankfulness in your hearts to God. And whatever you do, in word or deed, do everything in the name of the Lord Jesus, giving thanks to God the Father through him (Col 3:12-17).
I therefore, a prisoner for the Lord, urge you to walk in a manner worthy of the calling to which you have been called, with all humility and gentleness, with patience, bearing with one another in love, eager to maintain the unity of the Spirit in the bond of peace...Now this I say and testify in the Lord, that you must no longer walk as the Gentiles do, in the futility of their minds. They are darkened in their understanding, alienated from the life of God because of the ignorance that is in them, due to their hardness of heart. They have become callous and have given themselves up to sensuality, greedy to practice every kind of impurity. But that is not the way you learned Christ!— assuming that you have heard about him and were taught in him, as the truth is in Jesus, to put off your old self, which belongs to your former manner of life and is corrupt through deceitful desires, and to be renewed in the spirit of your minds, and to put on the new self, created after the likeness of God in true righteousness and holiness. Therefore, having put away falsehood, let each one of you speak the truth with his neighbor, for we are members one of another. Be angry and do not sin; do not let the sun go down on your anger, and give no opportunity to the devil. Let the thief no longer steal, but rather let him labor, doing honest work with his own hands, so that he may have something to share with anyone in need. Let no corrupting talk come out of your mouths, but only such as is good for building up, as fits the occasion, that it may give grace to those who hear. And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption. Let all bitterness and wrath and anger and clamor and slander be put away from you, along with all malice. Be kind to one another, tenderhearted, forgiving one another, as God in Christ forgave you. (Eph 4:1-3; 17-32)
"We are so grateful for all He's done for us that we want to (or should want to!) walk worthy of Him."
Wednesday, August 19, 2015
Bearing Good Fruit
When John the Baptist and the Lord Jesus Christ appeared on earth, God's people had been under the law of Moses for fifteen hundred years. No wonder John and Jesus Christ looked for fruit among them.
For the grace of God has appeared, bringing salvation for all people, training us to renounce ungodliness and worldly passions, and to live self-controlled, upright, and godly lives in the present age, waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ,14 who gave himself for us to redeem us from all lawlessness and to purify for himself a people for his own possession who are zealous for good works (Titus 2:11-14).
When the hypocritical religious leaders came to join John's growing audience and asked to be baptized, John called them a "brood of vipers" and told them to "bear fruit in keeping with repentance" (Matt 3:7-8). True repentance, with fruit to prove it, was the basic requirement of the earthly kingdom John proclaimed. This is evident from his declaration:
Even now the axe is laid to the root of the trees. Every tree therefore that does not bear good fruit is cut down and thrown into the fire (Matt 3:10).
Our Lord appeared, proclaiming the same message as John, and also looked for fruit among His people (Matt 7: 16-20; 21:33-43). We know, however, that John the Baptist was beheaded and Christ crucified. The fruit produced under the Law was puny indeed. Even after the resurrection of Christ, the majority of His people refused to repent and failed to produce the required fruit.
But what the Law requires, grace provides. It was at this time that God raised up the Apostle Paul, whose preaching of "the word of the cross" (1 Cor 1:18) showed that Christ had not died an untimely death, but in infinite love had come into the world to die for sinners so that they might be saved by grace, through faith alone (Eph. 2:8-9). Paul's message was called "the gospel [good news] of the grace of God" (Acts 20:24), and where the Law had failed to produce fruit, grace produced it in spades.
When Paul wrote to the Colossians that his good news was going out into all the world, he added: "it is bearing fruit and increasing—as it also does among you, since the day you heard it and understood the grace of God in truth" (Col 1:5-6 cf. Rom 6: 21-22).
In fact, grace trains us to produce good fruit.
Monday, August 17, 2015
Why was the law given?
There are three misconceptions entertained about the law of God and its Ten Commandments:
- Most people have a vague notion that the law was always in existence and that it must have been given to the first man, Adam, or soon after. Actually, God gave the law to Moses for Israel about 1500 B.C., after about 2500 years of human history had elapsed (John 1:17). So mankind lived on earth for about 2500 years without the law or the Ten Commandment.
- Most people suppose that the law and the Ten Commandments were given to mankind in general, when in fact, it was given to Israel alone (Deuteronomy 5:2,3).
- Most people suppose that the law and the Ten Commandments were given to help us be good. Even some pastors teach this, although the Bible clearly tells us they were given to show us we are guilty sinners.
It's true that the law, while given to Israel, also shows us that we are sinners. This is why Romans 3:19 says:
Now we know that whatever the law says it speaks to those who are under the law, so that every mouth may be stopped, and the whole world may be held accountable to God.
But most important of all, few people realize that the Lord Jesus Christ died for our sins to deliver us from the just condemnation of the law...
Christ redeemed us from the curse of the law by becoming a curse for us… (Gal 3:13).
For our sake he made him [Christ] to be sin who knew no sin, so that in him we might become the righteousness of God (2 Cor 5:21).
Now we know that whatever the law says it speaks to those who are under the law, so that every mouth may be stopped, and the whole world may be held accountable to God.
But most important of all, few people realize that the Lord Jesus Christ died for our sins to deliver us from the just condemnation of the law...
Christ redeemed us from the curse of the law by becoming a curse for us… (Gal 3:13).
For our sake he made him [Christ] to be sin who knew no sin, so that in him we might become the righteousness of God (2 Cor 5:21).
...so that believers are not under the law.
For sin will have no dominion over you, since you are not under law but under grace (Rom 6:14).
For sin will have no dominion over you, since you are not under law but under grace (Rom 6:14).
Monday, July 7, 2014
IF
I'd like to talk about one little word — the word IF. Basically, there are two Greek words used for this word in the New Testament — ἐάν and εἴ. The first word shows a statement is conditional, the other assumes a condition is factual for the sake of argument. Strong's defines them this way:
(Strongs 1437) ἐάν ean - (a conjunction, derived from 1487 /ei, "if" and 302 /án, a particle showing a statement is conditional) – if, referring to a condition extending to its "spin-off" possibilities – i.e. that happens if the condition is actualized or is valid. [used 350 times in the NT]
(Strongs 1487) εἴ ei - (a conditional conjunction) – if. 1487 /ei (followed by any verb) expresses "a condition, thought of as real, or to denote assumptions" (i.e. viewed as factual for the sake of argument) (BAGD). Accordingly, 1487 (ei) should not be translated "since," but rather always "if" – since the assumption may only be portrayed as valid (true, factual). [used 502 times in the NT]
I bring this up because so often I hear or read that believers can lose their salvation.* Pointing to Colossians 1:23 for support, it is explained that those who have trusted Christ as their Savior are saved but that they might become lost again "if" they do not continue in the faith, stable and steadfast...
For in him all the fullness of God was pleased to dwell, and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross. And you, who once were alienated and hostile in mind, doing evil deeds, he has now reconciled in his body of flesh by his death, in order to present you holy and blameless and above reproach before him, IF indeed you continue in the faith, stable and steadfast, not shifting from the hope of the gospel that you heard, which has been proclaimed in all creation under heaven, and of which I, Paul, became a minister (Col 1:19-23).
The thing is, the word "if" in Colossian 1:23 is not the conditional "if" (ἐάν), but rather the factual-for-sake-of-argument "if" (εἴ). I think Stam explains the meaning of this "if" rather well when he says,
"I might illustrate it in this way. Here's a mother, and her son has turned to be 21, and he's bragging: 'I'm 21 now, you know, and I can do what I want' and so on. And the mother says, 'Well, if you're 21, act it.' Now she didn't have any doubt that he was 21, and yet she used the word if. She was challenging him, and Paul used it in this very same way here in Colossians One. Christ died to reconcile you...'Assuming' is the way he uses, 'IF INDEED,' 'assuming that you are still as you were when I saw you.'"
This same "if"(εἴ) is found in Colossians 3:1.:
IF then you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God. Set your minds on things that are above, not on things that are on earth. For you have died, and your life is hidden with Christ in God (Col 3:1-3).
We don't usually question whether or not the "if"(εἴ) in this verse is conditional because of where it is in the sentence. But remember, no matter where this "if"(εἴ) is placed, it assumes the statement is a fact.**
*Be on your guard, CS Lewis fans! I like him too BUT in his book Mere Christianity he says this very thing:“The world does not consist of 100 per cent Christians and 100 percent non-Christians. There are people (a great many of them) who are slowly ceasing to be Christians but who still call themselves by that name; some of them are clergymen. There are other people who are slowly becoming Christians though they do not yet call themselves so.”
**The same "if" (εἴ) is used in 1 Cor 15:1-2: Now I would remind you, brothers, of the gospel I preached to you, which you received, in which you stand, and by which you are being saved, IF you hold fast to the word I preached to you—unless you believed in vain.
(Strongs 1437) ἐάν ean - (a conjunction, derived from 1487 /ei, "if" and 302 /án, a particle showing a statement is conditional) – if, referring to a condition extending to its "spin-off" possibilities – i.e. that happens if the condition is actualized or is valid. [used 350 times in the NT]
(Strongs 1487) εἴ ei - (a conditional conjunction) – if. 1487 /ei (followed by any verb) expresses "a condition, thought of as real, or to denote assumptions" (i.e. viewed as factual for the sake of argument) (BAGD). Accordingly, 1487 (ei) should not be translated "since," but rather always "if" – since the assumption may only be portrayed as valid (true, factual). [used 502 times in the NT]
I bring this up because so often I hear or read that believers can lose their salvation.* Pointing to Colossians 1:23 for support, it is explained that those who have trusted Christ as their Savior are saved but that they might become lost again "if" they do not continue in the faith, stable and steadfast...
For in him all the fullness of God was pleased to dwell, and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross. And you, who once were alienated and hostile in mind, doing evil deeds, he has now reconciled in his body of flesh by his death, in order to present you holy and blameless and above reproach before him, IF indeed you continue in the faith, stable and steadfast, not shifting from the hope of the gospel that you heard, which has been proclaimed in all creation under heaven, and of which I, Paul, became a minister (Col 1:19-23).
The thing is, the word "if" in Colossian 1:23 is not the conditional "if" (ἐάν), but rather the factual-for-sake-of-argument "if" (εἴ). I think Stam explains the meaning of this "if" rather well when he says,
"I might illustrate it in this way. Here's a mother, and her son has turned to be 21, and he's bragging: 'I'm 21 now, you know, and I can do what I want' and so on. And the mother says, 'Well, if you're 21, act it.' Now she didn't have any doubt that he was 21, and yet she used the word if. She was challenging him, and Paul used it in this very same way here in Colossians One. Christ died to reconcile you...'Assuming' is the way he uses, 'IF INDEED,' 'assuming that you are still as you were when I saw you.'"
This same "if"(εἴ) is found in Colossians 3:1.:
IF then you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God. Set your minds on things that are above, not on things that are on earth. For you have died, and your life is hidden with Christ in God (Col 3:1-3).
We don't usually question whether or not the "if"(εἴ) in this verse is conditional because of where it is in the sentence. But remember, no matter where this "if"(εἴ) is placed, it assumes the statement is a fact.**
*Be on your guard, CS Lewis fans! I like him too BUT in his book Mere Christianity he says this very thing:“The world does not consist of 100 per cent Christians and 100 percent non-Christians. There are people (a great many of them) who are slowly ceasing to be Christians but who still call themselves by that name; some of them are clergymen. There are other people who are slowly becoming Christians though they do not yet call themselves so.”
**The same "if" (εἴ) is used in 1 Cor 15:1-2: Now I would remind you, brothers, of the gospel I preached to you, which you received, in which you stand, and by which you are being saved, IF you hold fast to the word I preached to you—unless you believed in vain.
Tuesday, July 1, 2014
Fit for heaven
What is this? I had never heard the phrase "fit for heaven" before, but over the last couple of months I've heard it twice. Both times it was used in reference to our sanctification — not our positional sanctification, but our walk — and how it is daily making us more fit for heaven. The first time I heard this, I was a bit surprised. The second time I thought, "What's going on here? Why am I hearing this all of a sudden?" But my immediate reaction both times was, "What?! That's legalism!"
And that's the problem with quite a few words and phrases we throw around in our "Christian language" (Christianese) today. Some terminology just naturally leads us to think "legalism", while others lead us to think "license" or some other wrong theology. I think of them as "baggage words" — words or phrases that need to be defined or, in some cases, not used at all. Others that come to mind are "repent", "confess", "kingdom", "God-inspired", "Spirit-led", "the providence of God", "let go and let God", and the "yes, no, and wait" explanation regarding answers to prayer. That's why it's so important to go back to Scripture to see what is actually said about these things.
So, what about this phrase "fit for heaven"? It sure led me to think that what was being said was Christ's death and resurrection were insufficient so we need to work hard to make ourselves fit for heaven. And some, but not all, seem to believe that's true. Therefore, it seems to me that the phrase "fit for heaven" is confusing at best, and misleading at worst.
For those who hold to the belief that we're declared perfect at our conversion but after that we need to work our way to heaven, I'd like to discuss the following question: "Are believers unfit for heaven now?"
First off, I'd like to figure out where the phrase "fit for heaven" came from. When we look in Colossians, we see that it speaks about our being made fit for heaven, so perhaps it came from there:
Giving thanks to the Father, Who has qualified and made us fit (notice the past tense?) to share the portion which is the inheritance of the saints in the light. [The Father] has delivered and drawn us to Himself out of the control and the dominion of darkness and has transferred us into the Kingdom of the Son of His love, in Whom we have our redemption through His blood, [which means] the forgiveness of our sins (Col 1:12-14).
From these verses we can see it's nothing we do that makes us fit; it's all Christ's doing. And because Christ has already done it all, we're just as fit for heaven as newborn believers as we are when we're mature (2 Cor 5:21). (Remember the dying thief on the cross next to Jesus in Lk 23:42-43?)
Actually though, it is true that our old nature is unfit for heaven, but it is also true that it will always be 100% unfit for heaven. It can never be improved. Notice how we are exhorted to put off — not clean up — the "old man" (Eph 4:22; Col 3:9). The fact is, Christ didn't come to reform our flesh; He came to execute it and to give us new life (Gal 2:20-21; Col 3:3-5). Trying to clean ourselves up is merely returning to the law — the ultimate exercise in futility.
That's why we were instantly given a new creation/nature at our conversion (2 Cor 5:17-21), which is 100% fit for heaven now — and always will be! It is this new creation/nature or "new man" that we are instructed to "put on" (Eph 4:24; Col 3:10). Reading further in Eph 4:25-32 and Col 3:12-17 tell us what it "looks like" when we put on our "new self, which in the likeness of God has been created in righteousness and holiness of the truth."
Thankfully, when we physically die we'll be free of our old, dead sinful nature (Rom 7:14-8:10). It will never be in heaven; only our new nature will be there. So what exactly are we trying to make fit for heaven? Our new nature, which is already perfect in every way, or our old nature, which can never be improved and is considered dead already?
Maybe you think I'm encouraging license by saying Christ's blood is all that's needed to make us fit for heaven. But that is exactly what Scripture tells us — Christ's blood is fully sufficient (1 Cor 1:30-31; 2 Cor 5:21; Eph 2:8-9)! And actually, having full confidence in the finished work of Christ on the cross for us does not produce carnal Christians; rather, His love and grace compel us to live godly lives (Rom 6:14; 2 Cor 5:14-15; Titus 2:11-12).
In light of all this, I would like to make a motion that we stop using the Christianese phrase "fit for heaven" in reference to our daily walk — as if it's something we're working toward — because in Christ we are complete (Col 2:9-10) and fully fit for heaven now!
And that's the problem with quite a few words and phrases we throw around in our "Christian language" (Christianese) today. Some terminology just naturally leads us to think "legalism", while others lead us to think "license" or some other wrong theology. I think of them as "baggage words" — words or phrases that need to be defined or, in some cases, not used at all. Others that come to mind are "repent", "confess", "kingdom", "God-inspired", "Spirit-led", "the providence of God", "let go and let God", and the "yes, no, and wait" explanation regarding answers to prayer. That's why it's so important to go back to Scripture to see what is actually said about these things.
So, what about this phrase "fit for heaven"? It sure led me to think that what was being said was Christ's death and resurrection were insufficient so we need to work hard to make ourselves fit for heaven. And some, but not all, seem to believe that's true. Therefore, it seems to me that the phrase "fit for heaven" is confusing at best, and misleading at worst.
For those who hold to the belief that we're declared perfect at our conversion but after that we need to work our way to heaven, I'd like to discuss the following question: "Are believers unfit for heaven now?"
First off, I'd like to figure out where the phrase "fit for heaven" came from. When we look in Colossians, we see that it speaks about our being made fit for heaven, so perhaps it came from there:
Giving thanks to the Father, Who has qualified and made us fit (notice the past tense?) to share the portion which is the inheritance of the saints in the light. [The Father] has delivered and drawn us to Himself out of the control and the dominion of darkness and has transferred us into the Kingdom of the Son of His love, in Whom we have our redemption through His blood, [which means] the forgiveness of our sins (Col 1:12-14).
From these verses we can see it's nothing we do that makes us fit; it's all Christ's doing. And because Christ has already done it all, we're just as fit for heaven as newborn believers as we are when we're mature (2 Cor 5:21). (Remember the dying thief on the cross next to Jesus in Lk 23:42-43?)
Actually though, it is true that our old nature is unfit for heaven, but it is also true that it will always be 100% unfit for heaven. It can never be improved. Notice how we are exhorted to put off — not clean up — the "old man" (Eph 4:22; Col 3:9). The fact is, Christ didn't come to reform our flesh; He came to execute it and to give us new life (Gal 2:20-21; Col 3:3-5). Trying to clean ourselves up is merely returning to the law — the ultimate exercise in futility.
That's why we were instantly given a new creation/nature at our conversion (2 Cor 5:17-21), which is 100% fit for heaven now — and always will be! It is this new creation/nature or "new man" that we are instructed to "put on" (Eph 4:24; Col 3:10). Reading further in Eph 4:25-32 and Col 3:12-17 tell us what it "looks like" when we put on our "new self, which in the likeness of God has been created in righteousness and holiness of the truth."
Thankfully, when we physically die we'll be free of our old, dead sinful nature (Rom 7:14-8:10). It will never be in heaven; only our new nature will be there. So what exactly are we trying to make fit for heaven? Our new nature, which is already perfect in every way, or our old nature, which can never be improved and is considered dead already?
Maybe you think I'm encouraging license by saying Christ's blood is all that's needed to make us fit for heaven. But that is exactly what Scripture tells us — Christ's blood is fully sufficient (1 Cor 1:30-31; 2 Cor 5:21; Eph 2:8-9)! And actually, having full confidence in the finished work of Christ on the cross for us does not produce carnal Christians; rather, His love and grace compel us to live godly lives (Rom 6:14; 2 Cor 5:14-15; Titus 2:11-12).
In light of all this, I would like to make a motion that we stop using the Christianese phrase "fit for heaven" in reference to our daily walk — as if it's something we're working toward — because in Christ we are complete (Col 2:9-10) and fully fit for heaven now!
Sunday, February 9, 2014
Faith plus works versus faith alone
For if those who depend on the law are heirs, faith means nothing and the promise is worthless, because the law brings wrath. And where there is no law there is no transgression (Rom 4:14-15).
This should be obvious to us all. If blessing is gained by the works of the Law, it is earned. This is why Gal 3:18 says: For if the inheritance depends on the law, then it no longer depends on the promise; but God in his grace gave it to Abraham through a promise.
The Apostle Paul also declares in Rom 4:4-5: Now to the one who works, wages are not credited as a gift but as an obligation. However, to the one who does not work but trusts God who justifies the ungodly, their faith is credited as righteousness. We can, of course, decide that we'd like to go by way of verse 4 and receive payment for our works. But if we do, we had better be perfect, because that's what's required (Rom 6:23; James 2:10). And don't forget that Romans 3:23 clearly says that "all have sinned and fall short of the glory of God."
But let's go back to that phrase: "the law brings wrath." Many people somehow do not see this. Even some clergymen tell us that the Law was given to help us be good. But God Himself says, "the law brings wrath." Every criminal knows this, and every sinner should know it. God certainly places strong emphasis upon it:
"Why, then, was the law given at all? It was added because of transgressions" (Gal 3:19), "that every mouth may be silenced and the whole world held accountable to God" (Rom 3:19).
"Therefore no one will be declared righteous in God’s sight by the works of the law; rather, through the law we become conscious of our sin" (Rom 3:20).
If we come to God expecting eternal life because of our good works, whether they are performed before or after we trust in Him, are we not offering Him our terms, which He can never accept? He will never sell salvation at any price, and certainly not for a few paltry "good" works when our lives are filled with failure and sin.
Our only hope? God has promised to give eternal life to those who trust in His Son (John 3:35-36; Acts 16:31). It's not our good works, nor is it faith plus our good works, that justify us. It is faith in Christ — alone.
For we maintain that a man is justified by faith apart from works of the Law (Rom 3:28).
For...the gift of God is eternal life, through Jesus Christ our Lord (Rom 6:23).
This should be obvious to us all. If blessing is gained by the works of the Law, it is earned. This is why Gal 3:18 says: For if the inheritance depends on the law, then it no longer depends on the promise; but God in his grace gave it to Abraham through a promise.
The Apostle Paul also declares in Rom 4:4-5: Now to the one who works, wages are not credited as a gift but as an obligation. However, to the one who does not work but trusts God who justifies the ungodly, their faith is credited as righteousness. We can, of course, decide that we'd like to go by way of verse 4 and receive payment for our works. But if we do, we had better be perfect, because that's what's required (Rom 6:23; James 2:10). And don't forget that Romans 3:23 clearly says that "all have sinned and fall short of the glory of God."
But let's go back to that phrase: "the law brings wrath." Many people somehow do not see this. Even some clergymen tell us that the Law was given to help us be good. But God Himself says, "the law brings wrath." Every criminal knows this, and every sinner should know it. God certainly places strong emphasis upon it:
"Why, then, was the law given at all? It was added because of transgressions" (Gal 3:19), "that every mouth may be silenced and the whole world held accountable to God" (Rom 3:19).
"Therefore no one will be declared righteous in God’s sight by the works of the law; rather, through the law we become conscious of our sin" (Rom 3:20).
If we come to God expecting eternal life because of our good works, whether they are performed before or after we trust in Him, are we not offering Him our terms, which He can never accept? He will never sell salvation at any price, and certainly not for a few paltry "good" works when our lives are filled with failure and sin.
Our only hope? God has promised to give eternal life to those who trust in His Son (John 3:35-36; Acts 16:31). It's not our good works, nor is it faith plus our good works, that justify us. It is faith in Christ — alone.
For we maintain that a man is justified by faith apart from works of the Law (Rom 3:28).
For...the gift of God is eternal life, through Jesus Christ our Lord (Rom 6:23).
For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, so that no one may boast (Eph 2:8-9).
Monday, October 21, 2013
How to be Confusing 101
You're probably wondering how you can best confuse people, really tie them up in knots, right? I thought so. Who wouldn't? And by the way, you're doing a great job of it.
For those not sure of the basics, let me give you a few pointers. The easiest way to confuse people is to present a portion of Scripture without first setting up the scene.* Don't tell them who the audience is or what the circumstances are.
For example, teach Psalm 50 without first making sure everybody knows the audience is Israel:
He calls to the heavens above and to the earth, that he may judge his people: “Gather to me my faithful ones, who made a covenant with me by sacrifice!” The heavens declare his righteousness, for God himself is judge! Selah. “Hear, O my people, and I will speak; O Israel, I will testify against you. I am God, your God (Ps 50:4-7).
Also make sure nobody knows what the circumstances are. Keep secret that at the time Psalm 50 was written Israel had made a covenant** with God and were under the Law, that this chapter forecasts judgment to come because of their wickedness, and that the faithful among them are promised the salvation of God.
But to the wicked God says: “What right have you to recite my statutes or take my covenant on your lips (Ps 50:16)?
The one who offers thanksgiving as his sacrifice glorifies me; to one who orders his way rightly I will show the salvation of God!” (Ps 50:23; cf. Ps 50:8, 9, 14)
Pointing out these circumstances on the front end would make sense of verse 23 — "...to one who orders his way right I will show the salvation of God!" — and we don't want that, do we?
Or do we?
Important questions that could be raised in people's minds are: "Salvation is by faith plus works? I thought it was by faith alone?"
And they would be right, wouldn't they? Psalm 50 was written about Israel under the Law — faith plus works. But now the righteousness of God has been manifested apart from the Law.
But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it—the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: for all have sinned and fall short of the glory of God, and are justified by his grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a propitiation by his blood, to be received by faith. This was to show God's righteousness, because in his divine forbearance he had passed over former sins. It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus (Rom 3:21-26).
And to the one who does not work but believes in him who justifies the ungodly, his faith is counted as righteousness (Rom 4:5).
Of course be sure to present the timeless principles in this chapter; principles that are obviously pertinent for all people no matter who they are or when they lived. Like, God sees through our hypocrisy; God is the Mighty One, the heavens declare His righteousness for He Himself is judge; God is not dependent on our generosity since He owns everything, etc... But the confusion you raise by not first setting up the scene will probably cause people to think only about how confused they are instead of how they can apply these principles to their lives.
Hmmm...maybe you should rethink this?
Well if you're still on board, here's a great way to wrap things up; sure to mess up the best of them. End your talk by leading everybody to pray the very next Psalm — Psalm 51. After all, once we're saved do we need to pray, "Have mercy on me, O God, according to your steadfast love, according to your abundant mercy blot out my transgressions. Wash me thoroughly from my iniquity, and cleanse me from my sin."? No, that took place the moment we placed our faith in Jesus Christ! And do we need to plead Psalm 51:11 — "Cast me not away from your presence, and take not your Holy Spirit from me." Hardly. This is confusion at its very best. Keep at it and you'll be a pro in no time!***
*All Scripture is for us, but not all is written directly to us or about us (2 Tim 3:16-17).
**The Mosaic Covenant is a conditional covenant made between God and the nation of Israel at Mount Sinai (Ex 19-24). The blessings that God promises are directly related to Israel’s obedience to the Mosaic Law. If Israel is obedient, then God will bless them, but if they disobey, then God will punish them. At the time of the covenant, God reminded the people of their obligation to be obedient to His law (Ex 19:5), and the people agreed to the covenant when they said, “All that the Lord has spoken we will do!” (Ex 19:8).
***Psalm 51 was written by David, upon whom the Holy Spirit descended because he was the chosen one of God (1 Sam 16:13). The Holy Spirit departed from Saul when he was no longer the chosen one (1 Sam 16:14). But now we are sealed with the Holy Spirit as a guarantee for the day of redemption (2 Cor 1:22; Eph 1:13; 4:30). He will never leave or be taken from us.
For those not sure of the basics, let me give you a few pointers. The easiest way to confuse people is to present a portion of Scripture without first setting up the scene.* Don't tell them who the audience is or what the circumstances are.
For example, teach Psalm 50 without first making sure everybody knows the audience is Israel:
He calls to the heavens above and to the earth, that he may judge his people: “Gather to me my faithful ones, who made a covenant with me by sacrifice!” The heavens declare his righteousness, for God himself is judge! Selah. “Hear, O my people, and I will speak; O Israel, I will testify against you. I am God, your God (Ps 50:4-7).
Also make sure nobody knows what the circumstances are. Keep secret that at the time Psalm 50 was written Israel had made a covenant** with God and were under the Law, that this chapter forecasts judgment to come because of their wickedness, and that the faithful among them are promised the salvation of God.
But to the wicked God says: “What right have you to recite my statutes or take my covenant on your lips (Ps 50:16)?
The one who offers thanksgiving as his sacrifice glorifies me; to one who orders his way rightly I will show the salvation of God!” (Ps 50:23; cf. Ps 50:8, 9, 14)
Pointing out these circumstances on the front end would make sense of verse 23 — "...to one who orders his way right I will show the salvation of God!" — and we don't want that, do we?
Or do we?
Important questions that could be raised in people's minds are: "Salvation is by faith plus works? I thought it was by faith alone?"
And they would be right, wouldn't they? Psalm 50 was written about Israel under the Law — faith plus works. But now the righteousness of God has been manifested apart from the Law.
But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it—the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: for all have sinned and fall short of the glory of God, and are justified by his grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a propitiation by his blood, to be received by faith. This was to show God's righteousness, because in his divine forbearance he had passed over former sins. It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus (Rom 3:21-26).
And to the one who does not work but believes in him who justifies the ungodly, his faith is counted as righteousness (Rom 4:5).
Of course be sure to present the timeless principles in this chapter; principles that are obviously pertinent for all people no matter who they are or when they lived. Like, God sees through our hypocrisy; God is the Mighty One, the heavens declare His righteousness for He Himself is judge; God is not dependent on our generosity since He owns everything, etc... But the confusion you raise by not first setting up the scene will probably cause people to think only about how confused they are instead of how they can apply these principles to their lives.
Hmmm...maybe you should rethink this?
Well if you're still on board, here's a great way to wrap things up; sure to mess up the best of them. End your talk by leading everybody to pray the very next Psalm — Psalm 51. After all, once we're saved do we need to pray, "Have mercy on me, O God, according to your steadfast love, according to your abundant mercy blot out my transgressions. Wash me thoroughly from my iniquity, and cleanse me from my sin."? No, that took place the moment we placed our faith in Jesus Christ! And do we need to plead Psalm 51:11 — "Cast me not away from your presence, and take not your Holy Spirit from me." Hardly. This is confusion at its very best. Keep at it and you'll be a pro in no time!***
*All Scripture is for us, but not all is written directly to us or about us (2 Tim 3:16-17).
**The Mosaic Covenant is a conditional covenant made between God and the nation of Israel at Mount Sinai (Ex 19-24). The blessings that God promises are directly related to Israel’s obedience to the Mosaic Law. If Israel is obedient, then God will bless them, but if they disobey, then God will punish them. At the time of the covenant, God reminded the people of their obligation to be obedient to His law (Ex 19:5), and the people agreed to the covenant when they said, “All that the Lord has spoken we will do!” (Ex 19:8).
***Psalm 51 was written by David, upon whom the Holy Spirit descended because he was the chosen one of God (1 Sam 16:13). The Holy Spirit departed from Saul when he was no longer the chosen one (1 Sam 16:14). But now we are sealed with the Holy Spirit as a guarantee for the day of redemption (2 Cor 1:22; Eph 1:13; 4:30). He will never leave or be taken from us.
Tuesday, July 23, 2013
Galatians 3:1-9
O foolish Galatians! Who has bewitched you? It was before your eyes that Jesus Christ was publicly portrayed as crucified. Let me ask you only this: Did you receive the Spirit by works of the law or by hearing with faith? Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh? Did you suffer so many things in vain—if indeed it was in vain? Does he who supplies the Spirit to you and works miracles among you do so by works of the law, or by hearing with faith—just as Abraham “believed God, and it was counted to him as righteousness”? Know then that it is those of faith who are the sons of Abraham. And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham, saying, “In you shall all the nations be blessed.” So then, those who are of faith are blessed along with Abraham, the man of faith.
"Justification is the act of God removing from the sinner his guilt and the penalty incurred by that guilt, and bestowing a positive righteousness, Christ Jesus Himself in whom the believer stands, not only innocent and uncondemned, but actually righteous in point of law for time and for eternity. This is what God did for Abraham when he believed Him. This is what the Judaizers were attempting to merit for themselves by their own good works."
"This is a definite statement of the proposition which Paul wishes to prove. The emphasis is upon the fact that the believing ones are blessed with salvation, rather than those who depend upon good works as the Judaizers did. The word faithful is added as a descriptive word in order to impress upon the reader that the important thing about Abraham was the fact that he chose the faith way of salvation rather than depend upon personal merit and good works. The word here does not speak of faithfulness of life in the sense of fidelity, but of the fact that Abraham believed God. And well might Abraham have depended upon good works, from a purely human standpoint. Excavations in the city of Ur where Abraham lived, reveal the fact that Abraham was not a wild desert sheik, but an educated, wealthy, sophisticated citizen of the world, a man living in and ostensibly partaking of a state of culture and opulence little dreamed of by the person who is unfamiliar with the ancient civilizations of the past. Abraham was no ignoramus with a gullible faith. With all his cultural back ground, and in spite of it, he saw that much of that with which we have to do, is taken upon faith, including the way of salvation. Those who exercise a like faith to Abraham, share with him in the same salvation which he received from God."
Friday, July 19, 2013
Philippines 3:12-16 - Pressing toward the goal
Not that I have already obtained it or have already become perfect, but I press on so that I may lay hold of that for which also I was laid hold of by Christ Jesus. 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. Let us therefore, as many as are perfect, have this attitude; and if in anything you have a different attitude, God will reveal that also to you; however, let us keep living by that same standard to which we have attained.
Scroll down to Brother Paul Stewart - Sunday School - July 14, 2013 here:
http://faithbiblechurch.weebly.com/audio-messages.html
Excellent on how to live "by that same standard to which we have attained."
Scroll down to Brother Paul Stewart - Sunday School - July 14, 2013 here:
http://faithbiblechurch.weebly.com/audio-messages.html
Excellent on how to live "by that same standard to which we have attained."
Tuesday, May 21, 2013
Making sense of the Book of Acts - Conclusion
The Book of Acts ends rather abruptly, doesn't it? From its close alone, it's evident that the Book of Acts is not primarily a history of "the birth and growth of the Church," nor even a complete record of "the acts of the apostles."* Wouldn't we like to know what happened to the twelve apostles after the raising up of Paul? And wouldn't we like to know how Paul fared during the "two whole years at his own expense" (Acts 28:30) and after? What reading an inspired record of his last days and his trial and execution would have made! But God didn't cause Luke to write the Book of Acts in order to satisfy our curiosity. Rather, the book is intended to be the story of Israel's fall and of how salvation was sent to the Gentiles. This having been accomplished, and Israel having rejected Christ at Rome as she had done at Jerusalem and all the way between, the book ends.
*Interestingly, the title "Acts of the Apostles" (Greek Πράξεις ἀποστόλων Praxeis Apostolon) was not part of the original text. It was first used by Irenaeus at the end of the 2nd century.
*Interestingly, the title "Acts of the Apostles" (Greek Πράξεις ἀποστόλων Praxeis Apostolon) was not part of the original text. It was first used by Irenaeus at the end of the 2nd century.
Tuesday, May 14, 2013
Making sense of the Book of Acts - 9
Beginning with the preaching of John the Baptist (whose message was for Israel - Lk 1:16; 80; Acts 13:24), and during the several years of Christ's earthly ministry with His twelve apostles (which was for Israel - Matt 10:5-7; 15:24; Rom 15:8), and for seven or eight years after Pentecost, the gospel was not sent to Gentiles.
Jesus of Nazareth was a man attested by God with mighty works and wonders and signs in the midst of Israel (Acts 2:22). Jesus responded to the appeals of two Gentiles of "great faith" only, by healing their loved ones (Matt 8:1-12; 15:20-28; Lk 7:1-10; Mk 7:27-37).
In the Book of Acts the Lord is carrying out His program declared in Mark 7:27 and Matthew 8:12. Notice that to the Greek woman our Savior said: "Let the children be fed first..." (Mk 7:27). To the Roman man He said, "...the sons of the kingdom will be thrown into the outer darkness" (Matt 8:12). During Acts, "the children" were being "fed first." In Acts 3:26 Peter said to Israel, "to you first." In Acts 13:46 Paul said to Israel "it was necessary that the word of God be spoken first to you." In fulfillment of our Lord's words in Matthew 8:12, the judgment of "the outer darkness" is announced by Paul in Acts 28:25-28 (about 62 A.D.) and Romans 11:6-25, and came about with the destruction of Jerusalem (about 70 A.D.).
Why was it necessary that the word should be sent to Israel first? The answer is, the Israelites were His people, and salvation was to go to all the world through them (Lk 23:3-4; Jn 4:22; Acts 1:8; 3:16-18). (Remember, people had to become Jews — proselytes — in order to approach God at that time.) BUT NOW, because of their unbelief, salvation is temporarily going to all the world apart from them (Isa 49; Zech 8:13,22,23; Rom 11:25-28).
Jesus of Nazareth was a man attested by God with mighty works and wonders and signs in the midst of Israel (Acts 2:22). Jesus responded to the appeals of two Gentiles of "great faith" only, by healing their loved ones (Matt 8:1-12; 15:20-28; Lk 7:1-10; Mk 7:27-37).
In the Book of Acts the Lord is carrying out His program declared in Mark 7:27 and Matthew 8:12. Notice that to the Greek woman our Savior said: "Let the children be fed first..." (Mk 7:27). To the Roman man He said, "...the sons of the kingdom will be thrown into the outer darkness" (Matt 8:12). During Acts, "the children" were being "fed first." In Acts 3:26 Peter said to Israel, "to you first." In Acts 13:46 Paul said to Israel "it was necessary that the word of God be spoken first to you." In fulfillment of our Lord's words in Matthew 8:12, the judgment of "the outer darkness" is announced by Paul in Acts 28:25-28 (about 62 A.D.) and Romans 11:6-25, and came about with the destruction of Jerusalem (about 70 A.D.).
Why was it necessary that the word should be sent to Israel first? The answer is, the Israelites were His people, and salvation was to go to all the world through them (Lk 23:3-4; Jn 4:22; Acts 1:8; 3:16-18). (Remember, people had to become Jews — proselytes — in order to approach God at that time.) BUT NOW, because of their unbelief, salvation is temporarily going to all the world apart from them (Isa 49; Zech 8:13,22,23; Rom 11:25-28).
Tuesday, May 7, 2013
Making sense of the Book of Acts - 8
After the rulers rejected Him in Matthew 16:20-21, Jesus specifically instructed His apostles not to testify that He was Messiah. If Jesus did not rescind this order, then His apostles willfully disobeyed Him. But Jesus Christ did rescind it in His prayer on the cross — "And Jesus said, “Father, forgive them, for they know not what they do...” (Lk 23:34). God began anew with Israel on the day of Pentecost (Acts 2:36; 3:14-26).
From Acts 2:36 through Acts 7, the twelve disciples and their associates testified to Israel that Jesus was Christ (Messiah). Paul and his associates continued in the synagogues of Israel to testify that Jesus was Christ (Messiah) (Acts 9:16-28; 17:3; 18:5; 28:19-28).
There are four classes of Jews mentioned in the first eleven chapters of Acts: "Hebrew Jews," "Grecians (Greek Jews)," "Strangers or visiting Jews from Rome" (Acts 2:10), and "Proselytes." The Grecians of Acts 6:1, Acts 9:29, and Acts 11:20 should not be confused with the Greeks (Gentiles) of Acts 2:28, Acts 14:1, Acts 16:1-3, Acts 17:4, Acts 18:4, Acts 18:17, Acts 19:10, Acts 19:17, and Acts 20:21. There is also a difference between many of the religious Greeks and the idolatrous Gentiles. Many of the Greeks were interested in the Jews' religion (Acts 13:43; 13:48;14:1; 17:4).
The "far off" people of Acts 2:39 were Israelites, not Gentiles (Acts 10:28; Dan 9:7). In the early chapters of Acts, not one word was spoken to Gentiles. Peter and his associates were sent by Christ to Israel only, with a kingdom message and kingdom signs (Matt 10:5-7). To them the keys of the kingdom of heaven were given (Matt 16:19). No one today has right to proclaim the messages, religious programs, and divine orders of those chapters to the Church today — except preaching Christ.
From Acts 2:36 through Acts 7, the twelve disciples and their associates testified to Israel that Jesus was Christ (Messiah). Paul and his associates continued in the synagogues of Israel to testify that Jesus was Christ (Messiah) (Acts 9:16-28; 17:3; 18:5; 28:19-28).
There are four classes of Jews mentioned in the first eleven chapters of Acts: "Hebrew Jews," "Grecians (Greek Jews)," "Strangers or visiting Jews from Rome" (Acts 2:10), and "Proselytes." The Grecians of Acts 6:1, Acts 9:29, and Acts 11:20 should not be confused with the Greeks (Gentiles) of Acts 2:28, Acts 14:1, Acts 16:1-3, Acts 17:4, Acts 18:4, Acts 18:17, Acts 19:10, Acts 19:17, and Acts 20:21. There is also a difference between many of the religious Greeks and the idolatrous Gentiles. Many of the Greeks were interested in the Jews' religion (Acts 13:43; 13:48;14:1; 17:4).
The "far off" people of Acts 2:39 were Israelites, not Gentiles (Acts 10:28; Dan 9:7). In the early chapters of Acts, not one word was spoken to Gentiles. Peter and his associates were sent by Christ to Israel only, with a kingdom message and kingdom signs (Matt 10:5-7). To them the keys of the kingdom of heaven were given (Matt 16:19). No one today has right to proclaim the messages, religious programs, and divine orders of those chapters to the Church today — except preaching Christ.
Sunday, May 5, 2013
Making sense of the Book of Acts - 7
According to Acts 2:29-33, Peter declared that David prophesied that Christ would be raised from the dead to take David's throne. All the prophets, beginning with Moses and Samuel, foretold Israel's kingdom days (Acts 3:21-24). In Acts 3:19-21, Peter declared that God would send Christ from heaven to establish these kingdom days if Israel would repent. What a contrast between these messages and the fact concerning Christ and the members of His Body seated in the heavenlies (Eph 1:19-22; 2:5). Christ, on David's throne, as Israel's King, foretold by the prophets, is quite a different relationship and ministry than Christ far above in the heavenlies, Head of the Church, which is His Body. It is one thing for a believer to be raised up where Christ is in the heavenlies (Eph 2:6). It is quite a different thing for God to send Christ back from heaven to the believers on earth.
During the Book of Acts, Israel was committing the unpardonable sin; sinning against the Holy Spirit, or blaspheming the Holy Spirit (Matt 12:31-32). Christ said to Israel, "...every sin and blasphemy will be forgiven people, but the blasphemy against the Spirit will not be forgiven. And whoever speaks a word against the Son of Man will be forgiven, but whoever speaks against the Holy Spirit will not be forgiven, either in this age or in the age to come." Israel sinned against the Son of man. They put Him to death. But on the cross He cried, “Father, forgive them, for they know not what they do" (Lk 23:34). God was willing (Acts 3:14-18). He sent the Holy Spirit to witness that He had raised Christ from the dead, exalted Him to be a Prince and a Savior, to give repentance and remission of sins to Israel (Acts 5:29-32). Stephen was filled with the Holy Spirit and saw the Son of man standing in heaven. He accused them of killing the Son of man and of resisting the Holy Spirit. They committed the unpardonable sin. Paul went to Israel's synagogues to testify that Jesus was the Messiah. He was a watchman for the house of Israel (Ezk 3:16-20). Israel blasphemed (Acts 13:45; 18:6). They committed the unpardonable sin. Paul turned to the Gentiles (Acts 13:45; 18:6; 28:28).
During the Book of Acts, Israel was committing the unpardonable sin; sinning against the Holy Spirit, or blaspheming the Holy Spirit (Matt 12:31-32). Christ said to Israel, "...every sin and blasphemy will be forgiven people, but the blasphemy against the Spirit will not be forgiven. And whoever speaks a word against the Son of Man will be forgiven, but whoever speaks against the Holy Spirit will not be forgiven, either in this age or in the age to come." Israel sinned against the Son of man. They put Him to death. But on the cross He cried, “Father, forgive them, for they know not what they do" (Lk 23:34). God was willing (Acts 3:14-18). He sent the Holy Spirit to witness that He had raised Christ from the dead, exalted Him to be a Prince and a Savior, to give repentance and remission of sins to Israel (Acts 5:29-32). Stephen was filled with the Holy Spirit and saw the Son of man standing in heaven. He accused them of killing the Son of man and of resisting the Holy Spirit. They committed the unpardonable sin. Paul went to Israel's synagogues to testify that Jesus was the Messiah. He was a watchman for the house of Israel (Ezk 3:16-20). Israel blasphemed (Acts 13:45; 18:6). They committed the unpardonable sin. Paul turned to the Gentiles (Acts 13:45; 18:6; 28:28).
Tuesday, April 30, 2013
Making sense of the Book of Acts - 6
During the first half of Acts, Peter, the minister to the circumcision, is mentioned 67 times. In the last half, Peter is never mentioned after Acts 15:13 and Paul (as Paul) is mentioned 132 time, beginning with Acts 13:9. In all the messages of Paul, from Acts 9:14 to 2 Timothy 4:22, he uses the first person pronoun in speaking of himself more than 1200 times. Acts closes in the middle of Paul's Epistles. Ephesians, Philippians, Colossians, 1 Timothy, Titus, Philemon and 2 Timothy were all written after Acts closes.
There is not a single word in the first nine chapters of Acts that "Peter and the eleven" preached justification by faith alone, the gospel of the grace of God, the ministry of reconciliation; or that they urged the Jews, to whom they preached, to forsake Moses, give up circumcision, or to abandon their hope of the Messianic kingdom. Of course there was the element of grace in their messages of repentance and restitution, but they preached to Israel only the gospel of the earthly kingdom and of circumcision (Gal 2:7-9). They preached to Cornelius the word that God sent to Israel (Acts 10:34-43). Paul, on the other hand, preached to Gentiles the gospel for the uncircumcision. This was not preached to Israel. God preached the gospel (good news) to Abram in uncircumcision, when he was 75 years old. Abram was circumcised when he was 99 years old (Gen 17:3-20). From that day until when Cornelius was saved, all blessings were on the grounds of circumcision.
All of this is further evidence that the Book of Acts is principally the record of the fall of Israel, not "the story of early-day Christianity."
There is not a single word in the first nine chapters of Acts that "Peter and the eleven" preached justification by faith alone, the gospel of the grace of God, the ministry of reconciliation; or that they urged the Jews, to whom they preached, to forsake Moses, give up circumcision, or to abandon their hope of the Messianic kingdom. Of course there was the element of grace in their messages of repentance and restitution, but they preached to Israel only the gospel of the earthly kingdom and of circumcision (Gal 2:7-9). They preached to Cornelius the word that God sent to Israel (Acts 10:34-43). Paul, on the other hand, preached to Gentiles the gospel for the uncircumcision. This was not preached to Israel. God preached the gospel (good news) to Abram in uncircumcision, when he was 75 years old. Abram was circumcised when he was 99 years old (Gen 17:3-20). From that day until when Cornelius was saved, all blessings were on the grounds of circumcision.
All of this is further evidence that the Book of Acts is principally the record of the fall of Israel, not "the story of early-day Christianity."
Wednesday, April 24, 2013
Making sense of the Book of Acts - 5
So many seeming Scriptural paradoxes can be solved by simply observing progressive revelation. Not doing so is the most frequent error I see.
For example, many people seem to forget that when Jesus Christ walked the earth, people were still under the Law. Because of this, they try to apply such verses as "For if you forgive others their trespasses, your heavenly Father will also forgive you, but if you do not forgive others their trespasses, neither will your Father forgive your trespasses" (Matt 6:14-15) directly to themselves. How do they reconcile this with Ephesians 2:8-9? Progressive revelation must be taken into account, not only in the Gospels but in the Book of Acts as well.
The Law, of course, was given to show us what sin is, that we are sinful and can't keep from sinning, and that we therefore need a Savior (Rom 3:19-20; 7:7, 12; Gal 3:24; 1 Tim 1:9). In a word, the Law condemns us (Rom 4:15; 5:13; 7:14; Gal 3:10; Jas 2:10).
Galatians 4:4, Matthew 23:1-3 and 28:20 tell us that our Lord Himself was born under the law of Moses and taught His disciples complete subjection to it. Therefore, in obedience to His instructions, the twelve taught their hearers subjection to Moses' law and set the example themselves.
In the early chapters of Acts we see that the believers practically lived in the temple. In Acts 2:46 we find them "attending the temple together." See also Acts 3:1, 3, 8, 11; 5:20-21, 25, 42. In the last of these verse we read that "every day, in the temple and from house to house, they did not cease teaching and preaching that the Christ is Jesus."
As pointed out before, at the council at Jerusalem it was agreed only that the Gentile believers were not to be subjected to the law of Moses. The status of the Jews was not even discussed. They had, until that very time, remained under the law, and they assumed that they were to continue to do so. God had not yet given the twelve any revelation delivering believing Jews from the law (Acts 15:1, 19, 21; Gal 2:3, 7, 9).
In Acts 21:20-25, we are specifically informed that the Jews which believed remained "zealous for the law."
We are also told in Acts 22:12 that Ananias, the person who baptized Paul, was "a devout man according to the law, well spoken of by all the Jews who lived there."
Not until the Apostle Paul comes on the scene do we hear any such declaration as, "BUT NOW the righteousness of God has been manifested apart from the law" (Rom 3:21), or "through this man forgiveness of sins is proclaimed to you, and by him everyone who believes is freed from everything from which you could not be freed by the law of Moses" (Acts 13:38-39).
For example, many people seem to forget that when Jesus Christ walked the earth, people were still under the Law. Because of this, they try to apply such verses as "For if you forgive others their trespasses, your heavenly Father will also forgive you, but if you do not forgive others their trespasses, neither will your Father forgive your trespasses" (Matt 6:14-15) directly to themselves. How do they reconcile this with Ephesians 2:8-9? Progressive revelation must be taken into account, not only in the Gospels but in the Book of Acts as well.
The Law, of course, was given to show us what sin is, that we are sinful and can't keep from sinning, and that we therefore need a Savior (Rom 3:19-20; 7:7, 12; Gal 3:24; 1 Tim 1:9). In a word, the Law condemns us (Rom 4:15; 5:13; 7:14; Gal 3:10; Jas 2:10).
Galatians 4:4, Matthew 23:1-3 and 28:20 tell us that our Lord Himself was born under the law of Moses and taught His disciples complete subjection to it. Therefore, in obedience to His instructions, the twelve taught their hearers subjection to Moses' law and set the example themselves.
In the early chapters of Acts we see that the believers practically lived in the temple. In Acts 2:46 we find them "attending the temple together." See also Acts 3:1, 3, 8, 11; 5:20-21, 25, 42. In the last of these verse we read that "every day, in the temple and from house to house, they did not cease teaching and preaching that the Christ is Jesus."
As pointed out before, at the council at Jerusalem it was agreed only that the Gentile believers were not to be subjected to the law of Moses. The status of the Jews was not even discussed. They had, until that very time, remained under the law, and they assumed that they were to continue to do so. God had not yet given the twelve any revelation delivering believing Jews from the law (Acts 15:1, 19, 21; Gal 2:3, 7, 9).
In Acts 21:20-25, we are specifically informed that the Jews which believed remained "zealous for the law."
We are also told in Acts 22:12 that Ananias, the person who baptized Paul, was "a devout man according to the law, well spoken of by all the Jews who lived there."
Not until the Apostle Paul comes on the scene do we hear any such declaration as, "BUT NOW the righteousness of God has been manifested apart from the law" (Rom 3:21), or "through this man forgiveness of sins is proclaimed to you, and by him everyone who believes is freed from everything from which you could not be freed by the law of Moses" (Acts 13:38-39).
Tuesday, April 9, 2013
Making sense of the Book of Acts - 4
Aside for the statement "Peter, standing with the eleven" in Acts 2:14, only three of the apostles are mentioned by name from the day of Pentecost through the end of the Book of Acts (except ten words concerning the death of James, the brother of John, in Acts 12:2). The three apostles mentioned are Peter, John and James. In Galatians 2:7-9 these three are referred to as "pillars." After the council at Jerusalem (Acts 15:1-19), there is only one short reference made to one of these men — James — when Paul visited Jerusalem (Acts 21:18-28).
If we study the ministry of Peter, James and John in Acts in light of Galatians 2:7-9, we will see that they agreed to go to the circumcision and Paul to the uncircumcision. Why? These verses seem pretty clear.
But on the contrary, when they saw that the gospel for the uncircumcised had been committed to me, as the gospel for the circumcised was to Peter (for He who worked effectively in Peter for the apostleship to the circumcised also worked effectively in me toward the Gentiles), and when James, Cephas, and John, who seemed to be pillars, perceived the grace that had been given to me, they gave me and Barnabas the right hand of fellowship, that we should go to the Gentiles and they to the circumcised (Gal 2:7-9).
All of the apostles mentioned in Acts proclaimed that "the Christ is Jesus" and that He had died and risen again, but the earthly kingdom was also being offered to Israel during this time — commonly called the "transitional period" (Acts 3:17-21). And remember, too, at the council at Jerusalem it was agreed only that the Gentile believers were not to be subjected to the law of Moses. The status of the Jews was not even discussed. It is evident that they had remained under the law up to that point, and it seems that they assumed they were to continue to do so. God had not yet given the twelve apostles any revelation delivering believing Jews from the law. See also later in Acts 21:20 that the Jews which believed remained "zealous of the law."
The ministry of the twelve apostles in Acts was, in fact, a ministry of confirmation, witnessed by signs and miracles (Heb 2:2-4). The messages they proclaimed were concerning events foretold by Israel's prophets (Acts 1:16-20; 2:16, 25, 30-31; 3:22-24; 4:11, 25-26; 7:1-50; 8:32-33; 10:43; 15:13-18). I believe that all of this should be studied in light of Colossians 1:24-28 and Ephesians 3:6-9 where Paul plainly says that "the mystery hidden for ages and generations" which he preached — the strange blessing of Gentiles in the Body of Christ — was unknown to Israel's prophets. (See also Rom 2:16; 16:25; 2 Tim 2:8 regarding "my gospel.")
One last note: Wouldn't it make sense to use Acts 15:19-20, and Acts 21:18-25, and Galatians 2:3, 7-9 as the key to understanding James' Epistle "to the twelve tribes in the Dispersion" as well?
If we study the ministry of Peter, James and John in Acts in light of Galatians 2:7-9, we will see that they agreed to go to the circumcision and Paul to the uncircumcision. Why? These verses seem pretty clear.
But on the contrary, when they saw that the gospel for the uncircumcised had been committed to me, as the gospel for the circumcised was to Peter (for He who worked effectively in Peter for the apostleship to the circumcised also worked effectively in me toward the Gentiles), and when James, Cephas, and John, who seemed to be pillars, perceived the grace that had been given to me, they gave me and Barnabas the right hand of fellowship, that we should go to the Gentiles and they to the circumcised (Gal 2:7-9).
All of the apostles mentioned in Acts proclaimed that "the Christ is Jesus" and that He had died and risen again, but the earthly kingdom was also being offered to Israel during this time — commonly called the "transitional period" (Acts 3:17-21). And remember, too, at the council at Jerusalem it was agreed only that the Gentile believers were not to be subjected to the law of Moses. The status of the Jews was not even discussed. It is evident that they had remained under the law up to that point, and it seems that they assumed they were to continue to do so. God had not yet given the twelve apostles any revelation delivering believing Jews from the law. See also later in Acts 21:20 that the Jews which believed remained "zealous of the law."
The ministry of the twelve apostles in Acts was, in fact, a ministry of confirmation, witnessed by signs and miracles (Heb 2:2-4). The messages they proclaimed were concerning events foretold by Israel's prophets (Acts 1:16-20; 2:16, 25, 30-31; 3:22-24; 4:11, 25-26; 7:1-50; 8:32-33; 10:43; 15:13-18). I believe that all of this should be studied in light of Colossians 1:24-28 and Ephesians 3:6-9 where Paul plainly says that "the mystery hidden for ages and generations" which he preached — the strange blessing of Gentiles in the Body of Christ — was unknown to Israel's prophets. (See also Rom 2:16; 16:25; 2 Tim 2:8 regarding "my gospel.")
One last note: Wouldn't it make sense to use Acts 15:19-20, and Acts 21:18-25, and Galatians 2:3, 7-9 as the key to understanding James' Epistle "to the twelve tribes in the Dispersion" as well?
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