Transformed by Grace A blog about Jesus, theology, ministry and the transforming work of the grace of God.

Submission to Government and leaders

Romans 13:1-7 addresses the responsibility of Christians to governing authorities. They are to “be subject to” (which means to obey 1 Pet 3:5-6).  The government has been ordained by God. Paul is speaking here of the general principle of submission to government. Several other passages show that God approves of Christians disobeying government, but only when obedience to government would mean disobeying God (Ex. 1:17, 21; 1 Kings 18:4-16; Est 4:16; Dan 3:12-18; 6:10; Matt 2:12; Acts 5:29; Heb. 11:23). There were even times when God raised up leaders to rebel against the government and deliver his people from evil rulers (Exodus 1-14; Judg. 2:16; Heb. 11:32-34). Dr. Seifrid (Seifrid, pp. 681) said, “Paul here emphatically underscores the eschatological nature of the gospel. Faith in this gospel brings with it rejection and persecution from the fallen world, which remains in rebellion against its Creator. Paul’s affirmation that God has ordained earthly government is to be understood in this context; otherwise, his readers mighty falsely understand the gospel to enjoin the rejection of all secular authority, potentially leading to rebellion or sedition.” Dr. Schreiner (Schreiner, pp. 677) said ,”Romans. 12:1-2 is the thematic introduction for the whole section. Giving oneself wholly to God and being transformed in one’s thinking are also expressed in how one relates to governing authorities. The total dedication called for in 12:1-2 does not relate to an ethereal sphere that floats about the exigencies of everyday life. Believers express their commitment to God in how they relate to rulers and the law of the state.” Dr. Moo (Moo, pp. 187) says, “Many interpretations of Romans 13:1-7 end up being explanations of what the text does not mean rather than what it does mean. Paul does not even mention exceptions. His concern is to get us to recognize the place that governing authorities rightly have under God as those placed over us. That should be the focus of our reading and application.”
Romans 13:1 teaches that it is true that those governing authorities that exist have been instituted by God, but God gives good authorities as a blessing, and sometimes he institutes’ evil rulers as a means of trial or judgment (2 Chron 25:20; 32:24-25). God rules over all earthly authorities (Ps. 75:7; Dan 2:21). These earthly authorities will ultimately be superseded by the rule of Christ (Dan. 2:44; Rev 22:1-5). Rulers are not a terror to good conduct but to bad means that civil government in general is a great blessing from God for which we should be thankful. Without civil government there would be anarchy, a horrible alternative in which evil runs rampant. Governing authorities are God’s servants and carry out his wrath on evildoers, and they do so for your good. Even though Christians must not take personal revenge (12:17-20), it is right for them to turn punishment over to the civil authorities, who have the responsibility to punish evil. The reference to the sword most likely refers to the penalty of capital punishment (Gen. 9:6). Christians should obey the civil authorities not only to avoid God’s wrath (coming through those authorities, v.4) but also because their conscience tells them that submitting to the government is right. Christians must not refuse to pay taxes simply because they think some of the money is used unjustly, for the Roman Empire surely did not use all of its money for godly purposes! So, too, believers are to honor their leaders, even if they are not admirable. Verses 8-10 focus on the Christian’s relationship to the Mosaic law. Owe no one anything links back to v.7, and thus the command does not prohibit all borrowing but means that one should always “pay what is owed” (Romans 13:7), fulfilling whatever repayment agreements have been made. The debt one never ceases paying is the call to love one another. Indeed, love fulfills what the Mosaic law demands. Paul cites several Old Testament commandments regarding responsibility to others, all of which are summed up in the call from Lev. 19:18 to love your neighbor as yourself. In this section (12:3-13:14) the final verses call Christians to action, given the shortness of time before Jesus returns. Sleep here is a metaphor for a life of moral carelessness and laxity. Salvation is viewed as a future reality here, and it draws nearer everyday. The nearness of the end summons Christians to put off all evil works and live in the light. Things not fitting for those who belong to the light include 1) sins of addiction in drinking and partying; 2) sexual sins; and 3) social sins. Paul’s exhortation in this chapter is summed up in the call to put on Christ. The metaphor of putting on clothing implies not just imitating Christ’s character but also living in close personal fellowship with him. Even though believers have new life, they still must constantly renounce the flesh and refuse to gratify its desires.

Peter demonstrates the principle of godly resistance to government in Acts 4:17-19 when he tells the council that he will speak of the Gospel. The leaders had charged him to not speak or teach in the name of Jesus. Peter then realizes the impossibility of abiding by this prohibition, thus demonstrating that believers have the responsibility to not obey the authorities when such authorities prohibit preaching the gospel or otherwise require Christians to disobey God’s explicit commandments (5:29). Peter in Acts 5:29 says, “We must obey God rather than men.”

Jesus in Matthew 22:21 says render unto to Caesar and to God. Jesus is not establishing a political kingdom in opposition to Caesar, so his followers should pay taxes and obey civil laws. These are matters that belong to the realm of civil government, and there are other matters that belong to God’s realm. Jesus does not here specify which matters belong in what realm but many Christian ethicists today teach that, in general, civil government should allow freedom in matters of religious doctrine, worship, and beliefs about God and the Church should not attempt to use the power of government to enforce allegiance to any specific religious viewpoint. All forms of the Christian Church throughout the world today support some kind of separation between matters of church and matters of the state. By contrast, the totalitarian governments usually try to suppress the Church and subsume everything under the realm of the state. And some extreme Islamic movements have tried to abolish independent civil governments and subsume everything under the control of Islamic religious leaders. Historically, when the Church and state have become too closely aligned the result most often has been the compromise of the church. The principle Jesus is giving here is not that giving taxes are unimportant but that people should give to God that which bears his image and likeness, namely, themselves (Romans 12:1).

Many people today misunderstand what government is and how it should function. Dr. Carson (Carson, pp. 392-393 said, ”Serving God does not mean, Paul cautions that the Christian can ignore the legitimate claims that the government makes on us (13:1-7). Nor, though free from the law, can Christians ignore the continuing validity of the commandment that summarizes the law: loving our neighbor as ourselves (13:8-10) The Christian is to serve God in this way, recognizing that the day of salvation is already casting the rays of light on our path, and our lives must reflect that light (13:11-14).   This is particularly important to understand given the political climate of the day. The Biblical principles of government are established by the fact that God is the ultimate sovereign (Matthew 22:21). God ordains all authority (Romans 13:1-2). God prefers Republicanism-not monarchy (1 Sam 8:4-9). God limits civil power (Deut 17:15-17). God ordains a constitutional system (Deut 17:18). God in His Word also sets forth how people can resist yranny. God’s Word is foundational for governments (Deut 17:19, Romans 13:7-9). God prefers the consent of the governed (Deut 1:4-6). The Lord wants good rulers to rule the people but also uses evil rulers. God permits resistance to tyrants (Acts 5:29). God ordains resistance through lesser magistrates (Judges 2:18). God wants us to have liberty (1 Cor 7:23).

Sources

Beale, G.K., Carson, D.A. Commentary on the New Testament Use of the Old Testament. (Michigan: Baker Academic, 2007), 681).

Carson, D.A., Moo, Douglas. An Introduction to the New Testament.(Michigan: Zondrvan, 2005), 392-393).

Moo, Douglas. Encountering the Book of Romans: A Theological Exposition (Michigan, Baker Academic, 2002), 187.

Schreiner, Thomas. Romans. (Michigan, Baker Academic, 1998), 677.

In Christ Alone,

Pastor Dave

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The Meaning of world in 1 John 2:2, and all 1 Timothy 2:4 and 2 Peter 3:9

The Meaning of world in 1 John 2:2, and all 1 Timothy 2:4 and 2 Peter 3:9

BY

Dave Jenkins

March 11, 2010

Table of Contents

Introduction . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ……           3

The Context of 1 John 2:2 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ………….          3

The Meaning of world in 1 John 2:2 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .           4

The Context of 1 Timothy 2:4 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ………           6

The Meaning of all in 1 Timothy 2:4 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .            6

Historical Consideration on 1 Timothy 2:4 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .             8

The context of 2 Peter 3:9 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ………        11

The Meaning of all in 2 Peter 3:9 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .         13

Historical Considerations on 2 Peter 3:9 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .          13

Conclusion . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .          15

Introduction

This paper will attempt to prove that the  word all in 2 Peter 3:9 and 1 Tim 2:4 and the word whole world in 1 John 2:2 considered in their proper contexts are expressions used to indicate Christ died for all men without distinction and without exception.

Scripture uses two classes of texts to speak of Christ’s saving work in general terms. The first class contains the word world (John 1:9, 29; 3:16-17; 4:42; 2 Cor. 5:19; 1 John 2:1-2; 4:14). The second class containing all (Romans 5:18; 2 Cor. 5:14-15; 1 Tim. 2:4-6; Hebrews 2:9; 2 Pet. 3:9). The use of these expressions in the New Testament is to deal with the false notion that salvation was only for the Jews alone. Phrases such as all men, the world, all nations and every creature were used to correct the mistake that salvation was only for Jews, and teach that Christ died for all men without distinction and without exception.[1]

The context of 1 John 2:2

1 John 2:2 appears within the context in 1 John 1:1-2:26 a section that teaches God is light and Christ is the way to God. In the immediate context of 1 John 2:1-6 John is teaching the active role of Jesus in one’s everyday life. In 1 John 2:2, propitiation means appeasement or satisfaction. The sacrifice of Jesus on the cross satisfied the demands of God’s holiness for the punishment of sin. (Rom. 1:18; 2 Cor. 5:21; Eph. 2:3).

Christ’s death in itself had unlimited and infinite value because He is a holy God. Thus His sacrifice was sufficient to pay the penalty for all the sins of all whom God brings to faith. The actual satisfaction and atonement was made only for those who believe (John 10:11, 15; 17:9, 20; Acts 20:28; Rom. 8:32, 37; Eph.5:25). The pardon for sin is offered to the whole world, but received only by those who believe (4:9, 14; John 5:24). There is no other way to be reconciled to God through Jesus Christ.

The meaning of world in 1 John 2:2

The Greek word for world (kosmos) has several meanings in Scripture. First, world in Scripture can refer to the entire elect both Jew and Gentiles. Secondly, world can refer to the public who surround Christ, especially the Jews. Thirdly, world can refer to all kinds of people, such as kings and subjects. Fourth, world refers to humankind under the righteousness judgment of God. Finally, world can refer to the creation, or in the classical sense, to an orderly universe, or to a great number of people.[2] Dr. Walvoord a conservative Christian theologian offering a different perspective on the atonment taught that the phrase world in 1 John 2:2 means that Christ in His death made a forensic provision for the entire world and has provided reconciliation for all, not just the elect.[3]

John teaches that the whole world does not mean that every person will be saved, because the forgiveness of sins only comes to those who repent and believe the Gospel (1^st John 2:4, 23; 3:10; 5:12; John 3:18; 5:24). 1 John 2:1-2 is a difficult passage as it makes a distinction between a limited atonement and a universal one.

There are several different ways in which this verse might be understood. John may be stressing the universal application of Christ’s work. When the scope of this verse is not restricted Dr. Boice a Reformed Pastor-Theologian believes that this passage teaches universal salvation and not universal atonement.[4] Dr. Towns a conservative Christian theologian believes that when one understands the meaning of the satisfaction Christ made for sinners on the Cross that the atonement cannot be limited.[5] Dr. Grudem a leading Reformed theologian believes that the preposition “for” in 1 John 2:2 is ambiguous with respect to the specific sense in which Christ is the propitiation for the sins of the world. He continues by stating it would be consistent with the language of the verse to think that John is simply saying that Christ is the atoning sacrifice who is available to pay for the sins of the world.[6]

Dr. Long a Reformed theologian notes there are four primary references in the New Testament where the word “propitiation” is used (Rom. 3:25; Heb. 2:17; 1 John 2:2; 4:10). Three of the four references clearly teach propitiation is strictly limited to a definite people, namely, the elect of God.[7] Dr. Lightner espouses the view of four point Calvinists when he explains that the meaning of propitiation in 1 John 2:2 means all mankind without exception.[8] Dr. John Owen a famous Puritan theologian responds to the objection raised by Dr. Lightner when he writes that the issues in 1 John 2:2 lies in the extent of propitiation and world in 1 John 2:2. Owen continues by stating that the four point Calvinist believes the meaning is obvious as the words themselves, they say, without any wresting, signify all men in the world, that is, world means world.  Owen then asks: On what ground do they perish, all their sins having been expiated? [9]

The context of 1 Timothy 2:4

1 Timothy 2:4 falls within the context of Paul’s letter to his student Timothy. Paul writes to Timothy to remind Timothy of all he has taught him, and also encourage him. 1 Timothy 2:4 falls within the context of 2:1-3:13 a section in 1 Timothy where Paul gives Timothy a description of Gospel-Shaped Living. Paul in the first chapter of 1 Timothy chapter one denounced the idle speculation of false teachers. Now Paul turns to expounding in specific terms what true gospel living (1:5) should look like. He calls Timothy to prayer and addresses hindrances to prayer (2:1-15), qualifications of overseers (3:1-7), and qualifications for deacons (3:8-13).

The meaning of all in 1 Timothy 2:4

The Greek word for desires in 1 Timothy 2:4 is not that which normally expresses God’s will of decree (His eternal purpose) in Scripture, but God’s will or desire. The distinction here lies between God’s desire and His eternal saving purpose, which must transcend His desires. An example of this would be, the Lord hates sin with all His being (Pss. 5:4; 45:7); thus, He hates the consequences- eternal wickedness in hell. God does not want people to remain wicked forever in eternal remorse and hatred of Himself. Yet, God, for His own glory, and to manifest that glory in wrath, chose to endure, “vessels prepare for destruction” for the fulfillment of His will (Rom. 9:22). In His eternal purpose, He chose only the elect out of the world (John 17:6) and passed over the rest, leaving them to the consequences of their sin, unbelief, and rejection of Christ (Rom. 1:18-32). Ultimately God’s choices are determined by His sovereign, eternal purpose, not His desires (2 Peter 3:9). Those who come to the knowledge of the Truth come to Christ because they learn that the Gospel is the ground for all Truth (1 Tim. 3:15; 4:3; 2ⁿ Tim 2:15, 18, 25; 3:7, 8; 4:4; Titus 1:1, 14).

1 Timothy 2:4 figures prominently in theological disagreements over the extent of the atonement. This passage cannot be read to suggest that everyone will be saved (universalism), because the rest of the letter makes it clear that some will not be saved (4:1; 5:24; 6:10). The crux of this verses hinges on how one answers the following question, Does 1 Timothy 2:4 mean God desires something (all people being saved) that he cannot fulfill? Arminian and Calvinist theologians respond that God desires something more than universal salvation. Arminians believe that God’s greater desire is to preserve genuine human freedom, which is necessary for genuine human love. The Calvinist believes that 1 Timothy 2:4 teaches God’s greater desire is to display the full range of His glory (Rom. 9:22-23), which results in election depending upon the freedom of his mercy and not upon human choice (Rom. 9:15-18). Regardless of how one understands 1 Timothy 2:4 what is clear is that it teaches the free and universal offer of the gospel to every single person. Desires then must mean that this offer of salvation bona fide expression of God’s good will towards sinners.

Paul reveals that “God our Savior desires all people to be saved and come to the knowledge of the truth” (1^st Tim. 2:3-4). Since “God does whatever he pleases” (Ps. 115:3 NASB), and since he will accomplish all he has purposed (Isa. 46:10), and since “all the inhabitants of the earth are accounted as nothing, and he does according to his will among the host of heaven and among the inhabitants of earth; and none can stay his hand or say to him, ‘What have you done?’” (Dan. 4:35), and since the Potter’s will cannot be thwarted by mere clay (Romans 9), it is certain that the all in 1 Timothy 2:3-4 is undoubtedly “all” the elect. Bridges and Bevington both conservative theologians note that the all for whom the ransom was actually operative and effective resulted in the transaction in which those who believe are purchase out of slavery to sin.[10]

Speaking of this all, Jesus proclaimed, “This is the will of him who sent me, that I should lose nothing of all that he has given me, but raise it up on the last day” (John 6:39). Dr. Joel Beeke is considered one of the preeminent scholars on Reformed theologian notes regarding the context of 1 Timothy 2:4-6 that the words ransomed for all are set within the context of prayers being offered for all people (vv.1-2). He continues by explaining that the word all does not always mean all individuals in either Greek or English usage in Scripture, so there is no compelling reason to conclude that the all in verses 4 and 6 refers to every single person.[11]

Historical Consideration on 1 Timothy 2:4

The history of the debate on 1 Timothy 2:4 goes back to the time of Augustine. Augustine, one of the best theologians in the history of the Church rejects idea of the Pelagians’ that God desiring the salvation of every individual somehow frustrates God’s divine will by the free choice of the sinner.[12] Augustine taught that the all in 1 Timothy 2:4 are the elect of God are those whom God wills to come to the knowledge of the truth.[13] Augustine understood Paul to mean “that no man is saved unless God will his salvation: not that there is no man whose salvation he does not will, but that no man is saved apart from his will.”[14]

Prosper of Aquitaine, Augustine’s defender, and contemporary states that the extent of Christ’s redemption extends to all only as a result of Him taking on human nature common to man. Prosper distinguishes between Christ and humanity by explaining that only humanity shares the fallen condition, and concludes by saying that that Christ was crucified only for those who were to profit by his death who are none other than the elect.[15]

The Bible says that Christ died a ransom for all (1 Tim. 2:6). Dr. Horton a leading Reformed scholar explains that all does not always mean “each and every person.”[16] William Tyndale was one of the English Reformers taught regarding 1 Timothy 2:4 that  Christ’s blood only deals with the sins of the elect, as those who are elected are elected to everlasting life by Christ’s blood.[17] Martin Luther on the all of 1 Timothy 2:4 taught that Christ did not die for everyone, because Christ says “This is My blood which is poured out on you” and for many”- He does not say: for every person- ‘for the forgiveness of sins.” As the Apostle says, “Everything for the sake of the elect.”[18] Charles Spuregon the famed Reformed-Baptist evangelist raises the objection to those who hold to the doctrine of universal when he states that if it was Christ’s intention to save every person He has been sorely disappointed, for there is a lake of fire, and into that pit of woe have been cast some of the very persons who, according to the theory of universal redemption, were bought with His blood. We cannot preach the gospel unless we base it upon the special and particular redemption of His elect and chosen people which Christ wrought upon the cross.[19]

Dr. Horton brings this discussion full circle when he states that to affirm a universal atonement, then, one is left with only two options 1) either to limit the atonement in its effect- that is in what it accomplishes- or 2) to accept at face value the clear statements of Scripture regarding the nature of redemption. Horton continues explaining if Christ’s death secured redemption, propitiation, and satisfaction then one must affirm that each and every individual will be saved or that the work of Christ itself must be limited in its scope. Otherwise the atonement is limited in its nature.[20]

If one is going to Charles Spuregon on this point concludes the examination of 1 Timothy 2:4 by explaining the historic position of the Church on the atonement as literal payment for sin requires one to either accept universal salvation (Christ dying for everyone) or an atonement limited in scope.

It is clear from 1 Timothy and the history of the Church that the historic position of the Church on the atonement requires one to either accept universal salvation (Christ dying for everyone) or an atonement limited in scope. Finney a famous revivalist choose to embrace a view of the atonement based only on following Christ’s example. Finney argued that a belief that Christ died for the elect alone assumes that the atonement was only a payment of a debt which does not consist with the nature of atonement.[21] Finney’s weak understanding of Christ’ work on the atonement is demonstrated in the fact that he believed that everyone could be saved by making a decision or by living a holy life. An atonement that doesn’t atone, a redemption that doesn’t redeem, a propitiation that doesn’t propitiation, a satisfaction that doesn’t satisfy does not help anyone. Dr. Lightner states regarding those who believe in definite atonement that they believe the work of Christ on the cross was effective in and of itself.[22] Christ secured the salvation for all whom He died.

The context of 2 Peter 3:9

2 Peter like 1 Peter was written to elect exiles of the dispersion in Pontus, Galatia, Cappadocia, Asia and Bithynia (1 Peter 1:1). 2 Peter 3:9 falls within the context of 2 Peter 2:11-4:11 which teaches what it means for the believer to bring God in a hostile world to the Gospel. Peter explains in this section how believers should live as sojourners admit a world that rejects the Gospel as they bear witness to the gospel when they live in a way that pleases God.

The Meaning of all in 2 Peter 3:9

2^nd Peter 3:9. The “us” is the saved, the people of God. He waits for them to be saved. God has an immense capacity for patience before He breaks forth in judgment (Joel 2:13; Luke 15:20; Rom. 9:22; 1 Peter 3:16).God endures endless blasphemies against His name, along with rebellion, murders, and the ongoing breaking of His law, waiting patiently while He is calling and redeeming His own. It is not impotence or slackness delays final judgment; it is patience.

The “any” in not willing that any should perish must refer to those whom the Lord has chosen and will call to complete the redeemed the “us.” Since the whole passage is about God destroying the wicked, his patience is not so He can save all of them, but so that He can receive all His own. He can’t be waiting for everyone to be saved, since the emphasis is that He will destroy the world and the ungodly. Those who do perish and go to hell, go because they are depraved and worthy only of hell and have rejected the only remedy, Jesus Christ, not because they were created for hell or predestined to go there. The path to damnation is the path of a non-repentant heart; it is the path of one who rejects the person and provision of Jesus Christ and holds onto sin (Isaiah 55:1; Jer. 13:17; Ezek 18:32; Matt. 11:2; 13:37; Luke 13:3; John 3:16; 8:21 24; 1 Tim. 2:3,4; Rev 22:17).

All (“us,” “any”) in all should come to repentance must refer to all who are God’s people who will come to Christ to make up the full number of the people of God. The reason for the delay in Christ’s coming and the attendant judgments is not because He is slow to keep His promise, or because He wants to judge more of the wicked, or because He is impotent in the face of wickedness. He delays His coming because He is patient and desires the time for His people to repent.

Calvin on 2 Peter 3:9 asks, if God wishes none to perish why is it that so many do perish? His answer is that within 2 Peter 3:9 no mention is made of the purpose of God by which the reprobate are doomed to ruin but only of God’s will made known in the Gospel. In the Gospel God stretches forth his hand without difference to all, but lays hold only of those, to lead them to himself, whom he has chosen before the foundation of the world.[23]

Historical Considerations on 2 Peter 3:9

Dr. Boice a Reformed Pastor-Theologian believed that 2 Peter 3:9 is not talking about the salvation of all men, but only of the elect. He continues explaining that the delay of Christ’s intention is not out of indifference to man but rather as a result of God wanting to bring to repentance those whom he has determined would be saved.[24]

John Owen one of the finest of the many Puritan theologians on 2 Peter 3:9 asks, “Who are these of whom the apostle speaks?” Owen then goes to explain that such as had received “great and precious promises,” chap. 1:4, whom he calls “beloved” (chap. 3:1); whom he opposeth to the “scoffers” of the “last days,” verse 3; to whom the Lord hath respect in the disposal of these days; who are said to be “elect” (Matthew 24:22). Owen bringing his argument into focus states that those who argue that because God would have none to perish but that all of them to come to repentance, therefore he hath the same will and mind towards all and everyone in the world (Even those to whom he never makes known his will, nor ever calls to repentance, if they never once hear of his way of salvation), comes not only short of extreme madness and folly.[25] Dr. Towns a conservative Christian theologian and co-founder of Liberty University states that the Calvinist has misunderstood the separation between the historic accomplishments of salvation and how an individual obtains salvation. He continues by first explaining that to teach that Christ died for all does not mean all will be saved, nor does it mean God has failed if some are lost. This does not question the sovereignty of God, but it does show a misunderstanding of the purpose of God by those who hold to limited atonement. Towns contends that God’s desire is that none be lost since God created a plan for all, He offers it to all, and wants all to participate in it. Responding to objections to his teaching he first says that God did not provide a universal salvation to question His attribute of love. Continuing to answer objections to his view on limited atonement he says that God saved all apart from the appropriate discharge of human responsibility is to question God’s integrity. Responding specifically to the Calvinist Dr. Towns says that God to say God elected some to salvation, but not all is to question His justice since the human response necessitates one’s understanding of God’s relationship to His creatures.[26]

Charles Spuregon the Prince of Preachers on 2 Peter 3:9 taught that the Arminians say that Christ died for all men. He continues by asking what the Arminians mean, Christ died for all men. Spuregon asks them, “Did Christ die so as to secure the salvation of all men?” The Arminians response to Spuregon is, “No, certainly not.” Spuregon continues asking them the next question, “Did Christ die so as to secure the salvation of any man in particular?” They answer, “No, Christ has died that any man may be saved if” –and then follow certain conditions of salvation. Spuregon goes back to his original statement by saying- Christ did not did so as beyond a doubt to secure the salvation of anybody, did he? Spuregon at this point says the Arminians must say “no”; you are obliged to say so, for you believe that even after a man has been pardoned, he may yet fall from grace, and perish. Now, who is it that limits the death of Christ? Why, you. You are welcome to your atonement; you may keep it. We will never renounce ours for the sake of it.[27]

Conclusion

This paper began by seeking to prove the meaning of all in 1 Timothy 2:4, and 2 Peter 3:9, as well as the meaning of world in 1 John 2:2. The meaning of world and all must be restricted otherwise it leads to universal salvation which denies there was a design in the atonement. This paper through careful exegesis, historical exploration, and biblical argumentation has sought to clearly set forth that Christ died without distinction and without exception. The death of Christ has infinite value to man because the death He died- He died for man’s sin in man’s place to appease the wrath of a holy God. Only Christ’s death saves, so man cannot be saved through of his/her own free will but only by the sovereign grace of God by believing in the Gospel Christ died for on the Cross. The design of the atonement as set forth in Scripture teaches that Christ’s death is of infinite worth to man because by believing in it those who elected by God will be saved by His grace, for His glory forevermore.

Bibliography

Beeke, Joel, Living for God’s Glory An Introduction to Calvinism (Florida; Reformation Trust, 2008), 93.

Boice, James, Ryken, Philip, The Doctrines of Grace Rediscovering the Evangelical Gospel (Illnois, Crossway, 2002), 131.

Bridges, Jerry, Bevington, Bob, The Great Exchange My Sin for His righteousness (Illnois, Crossway, 2007), 200.

Calvin, John, Commentary on Hebrews, Galatians, Ephesians, Philippians, Colossians, I & II Thessalonians, I & II Timothy, Titus & Philemon trans. William Pringle (Grand Rapids: Eerdmans, 1949, reprint from 1610), 420.

Contra Julianum, 4.8.42; PL 44:759-60.

Finney, Charles G., Systematic Theology (Minneapolis, Minn.: Bethany Fellowship, 1985), 217, 206.

Grudem, Wayne, Systematic Theology An Introduction to Biblical Doctrine (Michigan, Zondervan, 1994), 598.

Lightner, Robert P., The Death Christ Died- A case for Unlimited Atonement (Des Plaines, Illnois: Regular Baptist Press, 1967), 81.

Lightner, Robert, “For whom Did Christ Die?” in Walvoord, a Tribute, John F. Walvoord and Donald K. Campbell (Chicago: Moody, 1982), 162.

Long, Gary D., Definite Atonement (MD; New Covenant Media, 2006),103.

De Pred. Sanct. 14; PL 44:971

Enchiridon, cap. 103; De Corrept. Et Gratia, 47.

Owen, John “The Death of Death in the Death of Christ: A Treatise of the Redemption and Reconciliation That is in the blood of Christ,” The Works of John Owen, vol.10, ed William H. Goold, (London: Banner of Truth, 1967),173-147,191.

Quoted in J.I. Packer, Introduction to John Owen, The Death of Death in the Death of Christ (Edinburgh: Banner of Truth Trust, 1983), note 12.

Quoted in Michael Horton, Putting Amazing Grace into grace, (Michigan, Baker, 2002), 244, 247-248.

Steele, David N., Thomas, Curtis, C, Quinn, Lance S., The Five Points of Calvinism Defined, Defended, and Document. Phillipsburg, New Jersey: P&R Publishing, 2004.

Towns, Elmer, Theology for Today (CA, Thomas Nelson, 2002), 430, 433.

Vine’s Expository Dictionary of New Testament Words (Nashville: Thomas Nelson, 1985), 233-234.

Walvoord, John, Jesus Christ our Lord,(Chicago, Moody Press,1969)),182.

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[1] David N. Steele, Curtis, C. Thomas, S. Lance Quinn, The Five Points of Calvinism Defined, Defended, and Documented (New Jersey: P&R, 2004) 50.

[2] Vine’s Expository Dictionary of New Testament Words (Nashville: Thomas Nelson, 1985), 233-234.

[3] John Walvoord, Jesus Christ our Lord,(Chicago, Moody Press,1969)),182.

[4] James Boice, Philip Ryken, The Doctrines of Grace Rediscovering the Evangelical Gospel (Illnois, Crossway, 2002), 131.

[5] Elmer Towns, Theology for Today (CA, Thomas Nelson, 2002), 430.

[6] Wayne Grudem, Systematic Theology An Introduction to Biblical Doctrine (Michigan, Zondervan, 1994), 598.

[7] Gary D. Long, Definite Atonement (MD; New Covenant Media, 2006), 103.

[8] Robert P. Lightner, The Death Christ Died- A case for unlimited Atonement (Des Plaines, Illnois: Regular Baptist Press, 1967), 81.

[9] John Owen, “The Death of Death in the Death of Christ: A Treatise of the Redemption and Reconciliation That is in the blood of Christ,” The Works of John Owen, vol.10, ed William H. Goold, (London: Banner of Truth, 1967),191.

[10] Jerry Bridges, Bob Bevington, The Great Exchange My Sin for His righteousness (Illnois, Crossway, 2007), 200.

[11] Joel Beeke, Living for God’s Glory An Introduction to Calvinism (Florida; Reformation Trust, 2008), 93.

[12] Contra Julianum, 4.8.42; PL 44:759-60

[13] De Pred. Sanct. 14; PL 44:971

[14] Enchiridon, cap. 103; De Corrept. Et Gratia, 47.

[15] Cited in Godfrey, Tensions, 75; “Reformed Thought,” 135.

[16] Quoted in Michael Horton, Putting Amazing Back into Grace (Michigan, Baker, 2002), 244.

[17] Quoted in Michael Horton, Putting Amazing Back into Grace (Michigan, Baker, 2002), 247.

[18] Quoted in Michael Horton, Putting Amazing Back into Grace (Michigan, Baker, 2002), 247.

[19] Quoted in Michael Horton, Putting Amazing Back into Grace (Michigan, Baker, 2002), 248.

[20] Michael Horton, Putting Amazing Back into Grace (Michigan, Baker, 2002), 144.

[21] Charles G. Finney, Systematic Theology (Minneapolis, Minn.: Bethany Fellowship, 1985), 217, 206.

[22] Robert Lightner, “For whom Did Christ Die?” in Walvoord, a Tribute, John F. Walvoord and Donald K. Campbell (Chicago: Moody, 1982), 162.

[23] John Calvin, Commentary on Hebrews, Galatians, Ephesians, Philippians, Colossians, I & II Thessalonians, I & II Timothy, Titus & Philemon trans. William Pringle (Grand Rapids: Eerdmans, 1949, reprint from 1610), 420.

[24] James Boice, Philip Ryken, The Doctrines of Grace Rediscovering the Evangelical Gospel (Illnois, Crossway, 2002), 127.

[25] John Owen, “The Death of Death in the Death of Christ: A Treatise of the Redemption and Reconciliation That is in the blood of Christ,” The Works of John Owen, vol.10, ed William H. Goold, (London: Banner of Truth, 1967), 173-174.).

[26] Elmer Towns, Theology for Today (CA, Thomas Nelson, 2002), 433.

[27] Quoted in J.I. Packer, introduction to John Owen, The Death of Death in the Death of Christ (Edinburgh: Banner of Truth Trust, 1983), note 12.

An Introduction to Islam

Introduction

Islam is one of the fastest growing religions in the world with a growing membership of about one-billion-one-hundred worldwide and about five million in the United States. The growth of Islam within the United States is challenging the way many evangelicals witness to people. The growing complexity of relationships between the United States and the Arab world after the events of 9/11 and the growing tide of terrorism warrant an exploration into what true Islam is. Even within the United States leadership there is confusion regarding what true Islam really is, and isn’t. The best example of this is in President George W. Bush’s speech when he said, “Islam is a religion of peace.”[1] Another example of this would be President Obama’s desire to reach out to Muslims in order to build relationships with them.[2] Islam does not mean “peace in Arabic in the classic sense of the term. Islam means “surrender”. To the Muslim, it evidences his position in the religion- he is willingly surrendered to the rites, rituals and practices of the religion.”[3]

Summary of Islam

Islam is irrevocably linked to Muhammad the founder of Islam. On his fortieth birthday, in A.D. 610, his life took a marked turn. On that day, Muhammad received what he believed was a vision where the angel Gabriel visited him and brought him a message that the world has abandoned true worship, and that he was chosen by God, as a prophet to bring the final message to the world.[4] The Five Pillars of Islam summarize the worldview of Islam: 1) The creed (called kalmia) must be recited by the convert, “There is no God but Allah, and Muhammad is his final prophet.” 2) Prayers (salat) must be offered five times a day in a strictly prescribed fashion while facing Mecca. 3) Alms (zakat) equivalent to one-fortieth of one’s income must be given to the cause. 4) Regular fasting (sawn) must take place, especially during the month of Ramadan. And 5) a pilgrimage to Mecca (hajj) must be made once during the life of a Muslim. This surrender compromises the first meaning of the term jihad, intimating an “inner struggle.”[5]

Critique of Islam

One of the major objections Muslims have to Christianity is that they view Jesus as only a prophet. They do so by citing Deuteronomy 18:15-18 which they believe means the one greater than Moses is Muhammad. Deuteronomy 18 makes it clear however in its context when it speaking about the one greater than Moses that it is speaking of Jesus. The evidence of the New Testament regarding Jesus is that He came from his Jewish brethren (Galatians 4:4), 2) Deuteronomy 18:18 says, “He shall speak to them all that God commanded him.” Jesus Himself says, “I do nothing of Myself; but as My Father taught Me, I speak these things (John 8:28).” Finally Jesus called himself a “prophet” (Luke 13:33) and people considered him to be a prophet. (Matthew 21:11; Luke 6:16; 24:19; John 4:19; 6:14; 7:40; 9:17). It is impossible then that Muhammad fulfilled the prophecy of Deuteronomy 18, and only possible that Jesus fulfilled it.

The final objection Islam has to Christianity states that Jesus is only a prophet and that He could never be God in the flesh. The Bible teaches the incarnation of Jesus and teaches that those who deny that Jesus came in the flesh are false teachers (1 John 4:1-3). At the heart of this objection is the belief that the teachings of Jesus have been corrupted by the subsequent teachings of the apostle Paul, therefore to mention using the Pauline epistles to Muslims is futile. Muslims believe the apostle John was infected by Greek philosophy.[6]

Muslims affirm that the Torah, the Psalms and the Gospels are all given from God. The Koran teaches, “We gave Moses the Book and followed him up with a succession of messengers,” (Sura 2:87)[7] Regarding the Psalms, Muslims teach, “We have sent thee inspiration, as We sent it to Noah and the Messengers after him: we sent inspiration to Abraham, Isma'il, Isaac, Jacob and the Tribes, to Jesus, Job, Jonah, Aaron, and solomon, and to David We gave the Psalms," (4:163).[8] Regarding the Gospels Muslims teach, “It is He Who sent down to thee (step by step), in truth, the Book, confirming what went before it; and He sent down the Law (of Moses) and the Gospel (of Jesus) before this, as a guide to mankind, and He sent down the criterion (of judgment between right and wrong)," (3:3).[9] Also, "And in their footsteps We sent Jesus the son of Mary, confirming the Law that had come before him: We sent him the Gospel: therein was guidance and light, and confirmation of the Law that had come before him: a guidance and an admonition to those who fear Allah," (5:46).[10]

The Muslims while saying the books of Moses, Psalms and the Gospels are given by God then claim that the Bible is corrupted and full of contradictions. If that is so, then it would seem they do not believe the Qu'ran since the Qu'ran says that the Word of God cannot be altered.[11] The Koran teaches that, “Rejected were the messengers before thee: with patience and constancy they bore their rejection and their wrongs, until Our aid did reach them: there is none that can alter the words (and decrees) of Allah. Already hast thou received some account of those messengers," (6:34).[12] It also teaches, "The word of thy Lord doth find its fulfillment in truth and in justice: None can change His words: for He is the one who heareth and knoweth all," (6:115).[13] "For them are glad tidings, in the life of the present and in the Hereafter; no change can there be in the words of Allah. This is indeed the supreme felicity," (10:64).[14] Muhammad claimed to have received the revelation of Qur’an from Allah. The argument that the Muslims have regarding who Jesus is and what Jesus did, as well as the nature of the Bible holds no water. If the Bible was around before the Qur’an as it was and Muhammad was received revelation from Allah during that time, God’s Word could not have been corrupted.

Plan for Sharing Christ with people within Islam

The theological and political conflicts discussed in the previous parts of this essay between Islam and Christianity highlight the reasons for difficulty in witnessing to Muslims. The Muslim does not understand the concept of grace (undeserved forgiveness through the blood of Christ).[15] Islam is opposed to grace; that is, the faith believes in self-attainment, in being good, in merit, to reach heaven.[16] The Christians intent in witnessing to a Muslim must be to show the Muslim 1) What the realities of the cross and salvation are and 2) that the realities are graciously provided by God to give us salvation.[17]

Witnessing to a Muslim can be a frustrating experience. Muslims often shift arguments when challenged and rarely want to stay on the topic for any length of time. The best way to witness to a Muslim is to explain the Scriptural prophecies. By highlighting the context and explaining how the prophecy relates to Jesus, the Muslim can come to learn about who Jesus is and what He has done.

The Gospel of Luke was written for the purpose of people knowing for certain who Jesus is and what He has done. The first nine chapters of the Gospel of Luke are written so the readers of Luke will understand who Jesus is. Chapters ten through twenty four are answers to the question, “What has Jesus done?” The answer the book of Luke gives is that “Jesus has come to die, be buried and rise again” (Luke 24:19-27). The Muslim while having difficulties with the Bible needs to understand why Jesus came to die for sin, was buried and rose again.

Witnessing to Muslims can present difficulties that the Christian may not have experienced before. Christians should study the arguments from Scripture that Muslims use to oppose Christianity. By studying the Scripture, Christians will be ready to engage the worldview of Muslims, and alleviate some of the difficulty by being prepared to give an answer to for the hope in Christ one has (1 Peter 3:15). In conclusion, in witnessing to Muslims it is vital to highlight the unity of the Bible because this emphasizes what Jesus has done throughout redemptive history. By doing this, one will deal with the main objections Muslims have about the Bible and Jesus.

Bibliography

Bush, George, “Islam is Peace” says President: Remarks by the President as Islamic Center of Washington, D.C.,” September 17, 2002, accessed February 24th, 2009. http://www.whitehouse.gov/

Corduan, Winfried, A Christian Introduction to World Religions Neighboring Faiths, (Illinois: Intervarsity press, 1998), 108-109.

Hindson, Ed, Caner, Ergun, The Popular Encyclopedia of Apologetics (Oregon: Harvest House, 2008), 279.

Obama, Barack,“Remarks by the President at Cairo University”, June 4, 2009, accessed February 24^th, 2010. http://www.whitehouse.gov/the_press_office/Remarks-by-the-President-at-Cairo-University-6-04-09/

Slick, Matt, “Qur’an says the Bible not corrupt,” http://www.carm.org/religious-movements/islam/quran-says-bible-not-corrupt.

The Koran, translated by M.H. Shakir, Online Searchable Koran found at Humanities Text Initiative, published by Tahrike Tarsile Qur'an, Inc., in 1983.

Wright, John, The Difference the Facts of Christianity with comments added on Cults, Islam and Eastern Thought (Self Published), 29.

In Christ Alone,

Pastor Dave

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[1] George Bush, “Islam is Peace” says President: Remarks by the President as Islamic Center of Washington, D.C.,” September 17, 2002, accessed February 24th, 2009. http://www.whitehouse.gov/

[2] Barack Obama, “Remarks by the President at Cairo University”, June 4, 2009, accessed February 24th, 2010. http://www.whitehouse.gov/the_press_office/Remarks-by-the-President-at-Cairo-University-6-04-09/

[3] Ed Hindson, Ergun Caner, The Popular Encyclopedia of Apologetics (Oregon: Harvest House, 2008), 279.

[4] Ed Hindson, Ergun Caner, The Popular Encyclopedia of Apologetics (Oregon: Harvest House, 2008), 279.

[5] Ed Hindson, Ergun Caner, The Popular Encyclopedia of Apologetics (Oregon: Harvest House, 2008), 279.

[6] Ed Hindson, Ergun Caner, The Popular Encyclopedia of Apologetics (Oregon: Harvest House, 2008), 281.

[7] The Koran, translated by M.H. Shakir, Online Searchable Koran found at Humanities Text Initiative, published by Tahrike Tarsile Qur'an, Inc., in 1983.

[8] The Koran, translated by M.H. Shakir, Online Searchable Koran found at Humanities Text Initiative, published by Tahrike Tarsile Qur'an, Inc., in 1983.

[9] The Koran, translated by M.H. Shakir, Online Searchable Koran found at Humanities Text Initiative, published by Tahrike Tarsile Qur'an, Inc., in 1983.

[10] The Koran, translated by M.H. Shakir, Online Searchable Koran found at Humanities Text Initiative, published by Tahrike Tarsile Qur'an, Inc., in 1983.

[11] Matt Slick, “Qur’an says the Bible not corrupt,” http://www.carm.org/religious-movements/islam/quran-says-bible-not-corrupt.

[12] The Koran, translated by M.H. Shakir, Online Searchable Koran found at Humanities Text Initiative, published by Tahrike Tarsile Qur'an, Inc., in 1983.

[13] The Koran, translated by M.H. Shakir, Online Searchable Koran found at Humanities Text Initiative, published by Tahrike Tarsile Qur'an, Inc., in 1983.

[14] The Koran, translated by M.H. Shakir, Online Searchable Koran found at Humanities Text Initiative, published by Tahrike Tarsile Qur'an, Inc., in 1983.

[15] Ed Hindson, Ergun Caner, The Popular Encyclopedia of Apologetics (Oregon: Harvest House, 2008), 281.

[16] John Wright, The Difference the Facts of Christianity with comments added on Cults, Islam and Eastern Thought (Self Published), 29.

[17] Winfried Corduan, A Christian Introduction to World Religions Neighboring Faiths, (Illinois: Intervarsity press, 1998), 108-109.

The Role of Discipline in the Christian Life

Introduction

The role of discipline in the Christian life cannot be overlooked if one is to have a proper view of growth in godliness. Discipline is not drudgery nor is it legalism. Discipline for the sake of godliness aims to become like Christ. Discipline for the sake of godliness is not withdrawing from the world for the pursuit of godliness. Pursuing godliness apart from being a follower of Christ who is committed to making disciples is not what the Apostles taught. Jesus in Luke 9:23 taught that a disciple must come to Jesus, learn from Him, and take up one’s Cross. In other words a disciple is one who comes to Christ, engages the process of sanctification and goes out and makes disciples. Discipline without the goal of becoming like Christ is futile! This highlights the reason why the role of discipline in the Christian life is so important. Holiness is not an option in the process of evangelism but is an integral part of being a disciple of Christ.

The role of discipline in the Christian life

1^st Timothy 4:6-15 is about how Timothy should be shaped by the Gospel. Both paragraphs in this section (vv.6-10 and 11-16) open with a call for Timothy to speak certain truths to the congregation. The focus is on how Timothy, by his teaching and lifestyle, can help the church preserver in the face of false teaching.

Dr. Donald Whitney said, “The spiritual disciplines are the God-given means we are to use in the Spirit-filled pursuit of godliness.” Throughout the History of the Church the men and women God has used the most have been those who are godly. Godliness is not a suggestion as Paul says in 1^st Timothy 4:7 believers are to train themselves for the purpose of godliness.

God uses accountability to sharpen off the dross of our lives (Proverbs 27:17). God will use our friends, family, neighbors and fellow church members to sharpen our lives into Christlike living; sometimes the Lord even chooses to use our enemies, and critics. The Lord also uses our parents, children, spouses, co-workers, customers, teachers, and pastors… God changes us through these people.

The Lord also uses situations and circumstances to bring about a change in our lives (Romans 8:28).  Financial pressures, physical conditions, even the weather are used in the hands of Divine Providence to stimulate His elect toward holiness.

Discipline for the sake of itself is not helpful. When an athlete trains for an event he does so to further his goals of becoming a champion. With this analogy in mind the same is true in the believer’s walk with God. Discipline for the sake of discipline is not profitable for the Christian unless his pursuit is Jesus. No person by their own self-discipline will become holy for growth in holiness is a gift from the Lord (John 17:17; 1 Thess 5:23, Hebrews 2:11).

Spiritual disciplines are the means God uses in the life of the believer to grow in godliness. Spiritual disciplines are God’s grace for the believer they are not the object of grace. Spiritual growth is only possibly because of Jesus who is the object, and where the content of our faith, comes from. The means of grace is the work of the Holy Spirit who changes believers from the inside out, and to this end the Holy Spirit uses spiritual disciplines to conform the believer to Christ. Charles Spurgeon said, “I must take care above all that I cultivate communion with Christ, for though that can never be the basis of my peace- mark that- yet it will be the channel of it.”

Paul was teaching Timothy in 1^st Timothy 4:6-15 about the importance of being shaped by the Gospel. His words to Timothy in 1^st Timothy 4:6 are not a suggestion they are a command. Holiness is not an option for those who claim to be children of the Holy One (1^st Peter 1:15-16), so neither are spiritual disciplines, a means of grace, an option for the believer.

Proverbs 23:12. The purpose of discipline is to get us to discipline ourselves. The expectation of discipline is the offer of Jesus in Matthew 11:29. The same is true of the offer of discipleship by Jesus in Luke 9:23. To be a disciple is to learn and follow Jesus. Learning and following require discipline for those who only learn and follow whenever they feel like it; they are not true disciples. The heart of discipleship is confirmed by Galatians 5:22-23 which says that spiritual self-discipline (self-control) is one of the most evident marks of being Spirit-controlled.

By neglecting the spiritual disciplines we face the danger of bearing little fruit for God’s glory. Every believer has spiritual gifts (1 Corinthians 12:4-7). The presence of spiritual gifts does not mean that one will be fruitful. The only way natural gifts are developed is through discipline and the same is true with spiritual gifts; if one wants to bear fruit for God then they must discipline themselves for the purpose of godliness.

The purpose of spiritual disciplines is not to lead us into legalism but into growth in God’s grace. The final reward of spiritual disciplines should be what motivates us rather than the promise of “being a better person”. In spiritual disciplines there is freedom from self-centeredness, in disciplines such as worship, service and evangelism. Freedom of godliness is the freedom to what God calls for in Scripture, and the freedom to expression of character, qualities of Christ, brought forth through our own personality. This kind of freedom is the reward or result of the blessing of God upon our engagement of the spiritual disciplines.

Conclusion

Discipline for the sake of discipline is unprofitable. Discipline must have direction and the object of that pursuit should be the goal of godliness. A disciplined Christian is not a joy killer but a joy pursuer. The disciplined Christian delights himself/herself in the Lord. To pursue Jesus one has to delight in Him. Sadly, too often, discipline is viewed as a “ball-in-chain” rather than an opportunity to delight oneself in the Lord. When the Christian life is viewed as a set of rules and regulations, joy is eliminated.  When this happens confusion ensues. When discipline in godliness is removed from joy in Christ all that is left is the pursuit of misguided obedience. Obedience in Scripture is tied to the work of the Holy Spirit (John 14-15).

The Holy Spirit is at work in the believer to convict them of sin but also to point them to the Truthfulness and sufficiency of Jesus Christ. Since the Holy Spirit is not a joy killer but the source of the believer’s joy in Christ, it goes to reason that for the Christian, to live without joy is impossible. The command of Psalm 37:4, “To delight oneself in the Lord” is not an option. The joy of the Lord truly is our strength. Discipline for the sake of godliness apart from joy is not profitable but burdensome. Many people today associate discipline with legalism but that is not the case. Discipline is tied to godliness, which is tied to the pursuit of joy. The whole goal for the Christian is to delight oneself in the Lord and by doing so one will find joy in the Lord. One cannot delight in something without finding joy. One cannot obey the Lord without understanding why they need to be obedient. Obedience to Christ must be grounded in the understanding of joy with the goal of godliness which results in becoming like Christ. Without this understanding the Christian life will become a set of rules, but with understanding the role of discipline, tied with joy, the believer will live with increasing victory over sin because they delight in Jesus who is victorious over sin and death.

Whitney, Donald, Spiritual Disciplines for the Christian Life (Colorado: NavPress, 1991), 17.

C.H. Spuregon, “Peace by Believing,” in Metroploitan Tabernacle Pulpit (London: Passmore and Alabaster, 1864; reprint, Pasenda, TX: Pilgrim Publications, 1970), vol.9, page 283

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In Christ Alone,

Pastor Dave

The Meaning of Love

Greetings in Christ,

Sunday is Valentines Day a day where couples go out and enjoy each other’s company. Of course, one doesn’t have to go out to enjoy each other’s company; one could stay in and make dinner. Love is more than just a word when a man and a woman get married according to God’s Word they are to be one flesh. Marriage is a covenant between God, the man, and the women, for the rest of their lives. Love is not just an emotional response where you “feel” that you love something. Being in love with someone, unlike what many people think today, it’s loving a person, it’s seeing them at their worst, best and everywhere in between. Marriage is the expression of a heartfelt love that only comes as one first loves God and then his/her spouse.

Today, I want to speak specifically to married couples, but I also want to address singles. First, I want to speak to the men. Men do you have Valentines Day planned out? Men, while giving your lady a gift is important to them, it is not everything. What your lady wants, men, is your love. The Lord hardwired her to love. This is why God gives men a command to love your wives in Ephesians 5:33. This command extends especially when they seem to be unlovely. Yet men, you have to realize that God gave you your wife. Treat her like a princess!

Valentines Day may be just a day, but the purpose of the day should run throughout every day, every moment and every year of one’s marriage. Marriage is a sacred institution instituted by God. It is the highest form of intimacy that God has given to man. The Lord uses marriage in the life of men and women to effect the sanctification of the couple. The Lord created marriage in the life of men and women; for the Men, are you intentional with your wife? Do you intentionally pursue your wife? Do you demonstrate to her through your daily actions that you love her? By this, I’m drawing out the point that we as men cannot do this on our own. We need, as men, to rely on the grace of God which empowers us, as men, through the work of the Holy Spirit to be a godly men. This also draws out the point of growing in godliness as men. Men, if you are not growing in godliness, do not expect your wife to respect you. Women can spot a fake and a fraud a mile away!

Men, I also want to talk to you for a minute about one other thing. Your wife wants your heart. She doesn’t want the pieces you offer her day in and day out; she wants your whole heart, she deserves your whole heart. You need to understand that we live in a culture where our masculinity is being redefined in an attempt to neuter us of our masculinity. It time that men stand up, rise up and stand together for Jesus and His glory! Men, because you love Jesus, be an example of the grace Jesus has shown you, to your wife, your children, your neighbors, and in your city. It is only because of His grace, not without His grace, that you can be His witness to your family and friends. Do not lord over your family but love your family.

Women, it’s important that you respect your husbands. How respect looks in your marriage is different for every lady. Every couple has different personalities so how this is fleshed out is different for each married couple. When a man feels respected by his wife he feels whole. He feels whole because what a man needs most is respect from his wife. Paul expresses this idea in Ephesians 5:33. Women, it is unhelpful to belittle your husband or to get angry with him. These things cause men to respond in negative ways. Before the couple fights, it is imperative to set forth ground rules for dealing with difficulty. By doing this you will avoid major fights, which is helpful since major fights do nothing but harm to one’s marriage.

Singles, both men and women, this may be a hard day for you. Perhaps your a guy and have a girlfriend or if you're a girl and have a boyfriend.  Pursue those relationships by the grace of God.  This will help you maintain a godly perspective on the opposite sex. Don’t just say you’re going to put Jesus at the center of your life or your relationship. The path to godliness is not paved with good intentions but does occur as one daily relies on the grace of God. By this you should, young men and women, not just give intellectual assent to the grace of God, but implement it. Christianity is more than just words -- it is words accompanied by a heart transformed by God’s grace. Many people struggle in relationships because they disjoin the relationship between words and actions. Faith without works is dead according to James 2. The content of the Gospel never rings truer in al life that is being transformed by the grace of God. Is that true of your life? Is that true of your marriage? If so, I praise God! If not, I implore you today to search your heart and life, repent and return to the Lord.

Valentines Day is just a day and love is just a word. Yet, words have power the Word tells us that the power of life and death is in the tongue, in our words. The Word of God for example is powerful in that it says it can pierce us to the marrow. The Word of God is more than mere words. God uses His Word in the life of His people to bring about the salvation of people, to preserve believers, to build up the Church and for the advancement the Kingdom of God. The Word of God is vital and powerful, and yet it is words. We read words everyday, and we speak words everyday. Everyday all around us we are surrounded by words. Men, you speak words to your wives. Women, you speak words to your husbands. Are those words edifying? Do your words show you care about your spouse? I implore you married couples to intentionally show your spouse that you love them today and everyday. By doing this your marriage will continue to grow, develop and mature. Marriage is for a lifetime.

Men, if you love your wives, show them today and everyday; not just with your words but by your actions. Show her you take your God given responsibilities seriously! Women, show your husbands that you respect them, not just with words but by your actions. This short devotional is not meant to be an exhaustive treatment or cover every issue in relation to a marriage. I realize that some of this may not apply to every marriage. I have intentionally generalized much of what I’ve said here today. If you have specific questions and would like to talk about what I’ve said here, I welcome it. Please send your responses to pastordavid@servantsofgrace.net.  I look forward to hearing from you.

In Christ Alone,

Pastor Dave

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Developing a plan for discernment

This post ends the series on discernment but not our examination of the topic of spiritual growth. The first post on discernment is here: http://servantsofgrace.net/PastorDave/2010/01/28/the-role-of-discernment-in-spiritual-growth/ The second post is here: http://servantsofgrace.net/PastorDave/2010/01/29/developing-a-doctrinal-framework-for-discernment/

Today, we conclude this series on discernment by developing a plan for discernment. The importance of personal discernment cannot be overstated because those who are unable to distinguish right from wrong will likely fall into serious error. Christians need to realize that this error comes in many forms, and it often looks good at first glance- that’s why it’s called deception. Yet, God has given His children all that they need to “test everything; hold fast what is good. Abstain from every form of evil” (1 Thess. 5:21-22). Thus we can be confident that those who learn to think biblically will be adequately equipped to “turn away from the snares of death” (Prov 14:27). By asking the question, “How can we do this?”- and looking to God’s Word for the answer- this post will help us spot, and reject false teaching.

By God’s grace Christians have a standard to test the authenticity of any incoming religious message. That’s why even when we are bombarded with doctrinal frauds and spiritual knockoffs, we need not lose hope. God has not left us defenseless. By arming us with His Word, He has given us everything we need for life and godliness” (2nd Peter 1:3).

Believers’ reliance upon Scripture becomes more and more crucial everyday, as new errors are introduced into the church and as old errors continue to resurface. Whether its new ways to evangelize or new ways to fill the auditorium, these innovative trends always seem to provide the perfect solution for the church’s present needs. These new solutions are primarily based on secular wisdom and driven by whatever works, and this does not solve anything. By suggesting that the “old and original” methods of the New Testament are no longer good enough for today, these theological trends are just worldly philosophies dressed up in religious garb.

Theological traditions (sometimes centuries old) also view for our attention. Many traditions are goo, but some of them are not. And they have been established for almost every aspect of Christian thought, from methods of church government to philosophies of Bible interpretation. Unlike their “new and improved” counterparts, these historic systems appeal to their distinguished heritage for added credibility. Nonetheless, when these theological legacies begin to replace the clear teaching of Scripture, the results are disastrous.

How can believers discern between trends, traditions and the truth. The answer to this question begins with the Scriptures. God has given us His Word; so that we can evaluate every spiritual message we receive, discriminating between what is right and what is wrong. In 2nd Timothy 3:16-17, the apostle Paul said: All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be competent, equipped for every good work.

Do you want to be equipped for every good work? Do you want to be able to teach truth and correct error? If so, you must become a student of the Scriptures- trusting that His Word is a sufficient guide for any problem you encounter. The maze of modern religious thought is no match for the Sword of the Spirit which is able even to “discern the thoughts and intentions of the heart” (Hebrews 4:12).

How can Christians, begin to apply biblical discernment to their daily lives? In the previous blog posts you’ve seen several examples of poor theology and the confusion it can cause. How can you prepare yourself for the battle? How can you make sure you are guarding the truth of God’s Word, so that you will be able to faithfully pass it on to the next generation? Scripture outlines the plan for us to follow.

Step one is to desire. Proverbs 2:3-6, “If you call out for insight and raise your voice or understanding, if you seek it like silver and search for it as for hidden treasures, then you will understand the fear of the Lord and find the knowledge of God. For the Lord gives wisdom; from his mouth come knowledge and understanding.”

If we have no desire to be discerning, we won’t be discerning. I we are driven by a yearning to be happy, healthy, affluent, prosperous, comfortable, and self-satisfied, we will never be discerning people. If our feelings determine what we believe, we cannot be discerning. If we subjugate our minds to some earthly ecclesiastical authority and blindly believe what we are told, we undermine discernment. Unless we are willing to examine all things carefully, we cannot hope to have any defense against reckless faith.

The desire for discernment is a desire born out of humility. It is a humility that acknowledges our own potential for self-deception (“The heart is deceitful above all things, and desperately sick: who can understand it?”- Jer 17:9). It is a humility that distrusts personal feelings and casts scorn on self-sufficiency (“on my own behalf I will not boast, except of my weakness,” (2nd Cor 12:5). It is a humility that turns to the Word of god as the final arbiter of all things (“examining the Scriptures daily to see if these things are so,” Acts 17:11).

No one has a monopoly on truth. My heart is as susceptible to self-deception as anyone’s. My feelings are as undependable as everyone else’s. I am not immune to Satan’s deception. This is true for all believers. Our only defense against false teaching and doctrine is to be discerning, to distrust our own emotions, to hold our own senses suspect, to examine all things, to test every truth- claim with the yardstick o Scripture, and to handle the Word of God with great care.

The desire to be discerning therefore entails a high view of Scripture linked with a passion for understanding it correctly. Go requires this very attitude of every believer(2 Tim 2:15). The heart that loves Jesus will burn with a passion for discernment.

Step two is prayer. Prayer, of course naturally follows desire; prayer is the expression of the heart’s desire to God.

When Solomon became king after the death of David, the Lord appears to him in a dream and said, “Ask what I shall give you” (1 Kings 3:5). Solomon could have requested anything. He could have asked for material riches, power, victory over his enemies, or whatever he liked. Solomon asked for discernment. “Give your servant therefore an understanding mind to govern your people, that I may discern between good and evil” (v.9). Scripture says, “It pleased the Lord that Solomon had asked this” (v.10)

The Lord told Solomon “ “ (1st Kings 3:11-14).

Notice that God commended Solomon because his request was unselfish: “because you have asked this, and have not asked for yourself.” Selfishness is incompatible with true discernment. People who desire to be discerning must be wiling to step outside of themselves.

Modern evangelicism, enamored with psychology and self-esteem, has produced a generation of believers so self-absorbed that they cannot be discerning. People aren’t even interested in discernment. All their interest in spiritual things is focused on self. They are interested only in getting their own felt needs met.

Solomon did not do that. Although he had an opportunity to ask for long life, personal prosperity, health and wealth, he bypassed all of that and asked for discernment instead. Therefore God also gave him riches, honor, and long life for as long as he walked in the ways of the Lord.

James 1:5 promises that God will grant the prayer for discernment: “If any of you lacks wisdom, let him ask God, who gives generously to all without reproach, and it will be given to him.”

Someone will point out that with all his abundance of wisdom Solomon was nevertheless a dismal failure at the end of his life (1 Kings 11:4-11). “His heat was not wholly true to the Lord his God, as was the heart of David his father” (v.4). Scripture records this sad sediment of the wisest man who ever lived:

“ 1Now King Solomon loved many foreign women, along with the daughter of Pharaoh: Moabite, Ammonite, Edomite, Sidonian, and Hittite women, 2from the nations concerning which the LORD had said to the people of Israel, "You shall not enter into marriage with them, neither shall they with you, for surely they will turn away your heart after their gods." Solomon clung to these in love. 3He had 700 wives, princesses, and 300 concubines. And his wives turned away his heart. 4For when Solomon was old his wives turned away his heart after other gods, and his heart was not wholly true to the LORD his God, as was the heart of David his father. 5For Solomon went after Ashtoreth the goddess of the Sidonians, and after Milcom the abomination of the Ammonites. 6So Solomon did what was evil in the sight of the LORD and did not wholly follow the LORD, as David his father had done. 7Then Solomon built a high place for Chemosh the abomination of Moab, and for Molech the abomination of the Ammonites, on the mountain east of Jerusalem. 8And so he did for all his foreign wives, who made offerings and sacrificed to their gods.           “ (1st Kings 11:1-9).

Solomon did not suddenly fail at the end of his life. The seeds of his demise were sown at the beginning. First Kings 3, the same chapter that records Solomon’s request for discernment reveals Solomon “made a marriage alliance with Pharaoh kings of Egypt” (v.1) Verse 3 tells us “Solomon loved the Lord, walking in the statues of David his father, only he sacrificed and made offering at the high places.”

From the very beginning his obedience was deficient. Surely with all his wisdom he knew better, but he tolerated compromise and idolatry among the people of God (v.2)- and even participated in some of the idolatry himself.

Discernment is not enough apart from obedience. What good is it to know the truth if we fail to act accordingly? This is why James wrote, “be doers of the word, and not hearers only, deceiving yourselves” (James 1:22). Failure to obey is self-delusion; it is not true discernment, no matter how much intellectual knowledge we may posses. Solomon is biblical proof that even true discernment can give way to a destructive self-delusion. Disobedience inevitably undermines discernment. The only way to guard against that is to be doers of the Word and not hearers only.

Four in our series of steps toward biblical discernment is this: Emulate those who demonstrate good discernment. Do not follow the leadership of people who are themselves “tossed to and fro by the waves and carried about by every wind of doctrine” (Eph 4:14). Find and follow leaders who display an ability to discern, to analyze and refute error, to teach the Scriptures clearly and accurately. Read from authors who prove themselves careful handlers of divine truth. Listen to preachers who rightly divine the Word of Truth. Expose yourself to the teaching of people who think critically, analytically, and carefully. Learn from people who understand where error has attacked the church historically. Place yourself under the tutelage of those who serve as watchmen of the church.

I do this myself. There are certain authors who have demonstrated skill in handling the Word and whose judgment I have come to trust. When I encounter a difficult issue- whether it a theological problem, an area of controversy, a new teaching I have never heard of before, or whatever- I turn to these authors first to see what they have to say. I wouldn’t seek help from an unreliable source or marginal theologian. I want to know what those who are skilled in exposing error and are gifted in presenting truth have to say.

There have been outstanding men of discernment in every area of church history. Their writings remain invaluable resources for anyone who wishes to cultivate discernment. Martyn Lloyd-Jones and J. Gresham Machen are just two of many in the past century who distinguished themselves in the battle for truth. Charles Spurgeon, Charles Hodge and scores of other writers from the nineteenth century left a rich legacy of written material to help us discern between truth and error. In the century before that, Thomas Boston, Jonathan Edwards, and George Whitefield battled for truth, as did many others like them. The preceding era was the Puritan age- the sixteenth and seventeenth centuries, which gave us what is undoubtedly the richest catalog of resources for discernment. Before that, the Reformers fought valiantly for the Truth of God’ Word against the traditions of men. Virtually every era before the Reformation also ha godly men of discernment who stood against error and defended the truth of God’s Word. Augustine, for example, preceded John Calvin by more than a thousand years, but he fought exactly the same theological battles and proclaimed precisely the same doctrines. Calvin and the Reformers drew heavily on Augustine’s writings as they framed their own arguments against error. In 325 A.D. a contemporary of Augustine, Athanasius, took a decisive stand against Arianism the same error that is perpetuated by modern-day Jehovah’ Witnesses. His writings stand today as the definitive response to that error.

Much of the written legacy these spiritual giants left is still available today. We can all learn from these men of discernment- and we would do well to emulate the clarity with which they spoke the truth against error. Those who can expose and answer the errors of false teachers are set in the body of Christ to assist us all to think critically and clearly. Learn from them.

As important as human examples are, however, the Spirit of God is ultimately the true Discerner. It is His role to lead us into all truth (John 16:13). First Corinthians 2:11 says, “no one comprehends the thoughts of God except the Spirit of God. Paul goes on to write, “Now we have received not the spirit of the world, but the Spirit who is from God, that we might understand the things freely given us by God. 13And we impart this in words not taught by human wisdom but taught by the Spirit, interpreting spiritual truths to those who are spiritual The natural person does not accept the things of the Spirit of God, for they are folly to him, and he is not able to understand them because they are spiritually discerned.15The spiritual person judges all things, but is himself to be judged by no one. “ (1st Corinthians 2:12-15).

So discernment ultimately depends on the Holy Spirit. As we are filled with and controlled by the Spirit of God, He makes us discerning.

Finally, we return to the point we have touched on repeatedly: True discernment requires diligent study of the Scriptures. None of the other steps is sufficient apart from this. No one can be truly discerning apart from the mastery of the Word of God. All the esire in the world cannot make you discerning if you don’t study the Scriptures. Prayer or discernment is not enough. Obedience alone will not suffice. Good role models won’t do it either. Even the Hoy Spirit will not give you discernment apart from the Word of God. If you really want to be discerning, you must diligently study the Word of God.

God’s Word is where you will learn the principles for discernment. It is there that you will learn the truth. Only there can you follow the path of maturity.

Discernment flourishes only in an environment of faithful Bible study and teaching. In Acts 20, when Paul was leaving the Ephesians elders, he warned them about the deadly influences that would threaten them in his absence (vv.28-31). He urged them to be on guard, on the alert (vv.28, 31). How? What safeguard could he leave to help protect them form Satan’s onslaughts? Only the Word of God: “And now I commend you to God and to the word of his grace, which is able to build you up and to give you the inheritance among all those who are sanctified.” (v.32).

Lets look more closely at 2nd timothy 2:15, “Do your best to present yourself to God as one approved, a worker who has no need to be ashamed, rightly handling the word of truth.” Notice what this mandate to Timothy implies. First, it suggests that the d discerning person must be able to distinguish between the Word of Truth and the “irreverent babble” mentioned in verse 16. That may seem rather obvious, but it cannot be taken for granted. The task of separating God’s Word from human foolishness actually poses a formidable challenge for many today. One look at some of the nonsense that proliferates in churches and Christian media will confirm that this is so. Or note te the burgeoning stacks of “Christian” books touting weird views. We must shun such folly and devote ourselves to the Word of God. We have to be able to distinguish between truth and error.

How? “Do your best”. Being diligent pictures a worker giving maximum effort in his or her work. It describes someone driven by a commitment to excellent. “Be diligent to present yourself approved to God”. The Greek phrase literally speaks o standing alongside God as a co-laborer worthy of identifying with Him.

Furthermore, Paul says this approved workman “has no need to be ashamed.” The word “Ashamed is very important to Paul’s whole point. Any sloppy workman should be ashamed of low-quality work. But a servant of the Lord, handling the Word of Truth carelessly, has infinitely more to be ashamed of.

What Paul suggests in this passage is that we will be ashamed before God Himself if we fail to handle the Word of Truth with discernment. If we can’t distinguish the truth from worldly and empty chatter, we can’t identify and refute false teachers, or if we can’t handle God’s Truth with skill and understanding, we ought to be ashamed.

And if we are to divide the Word of God rightly, then we must be very diligent about studying it. There is no shortcut. Only as we master the Word of God are we made “competent, equipped for every good work” (3:17). This is the essence of what it means to be discerning.

Put simply, spiritual maturity is the process o learning to discern. The path to real discernment is the path to spiritual growth. Growth in grace is a continuous process through this earthly life. No Christian ever reaches complete maturity this side of heaven. “Now we see in a mirror dimly, but then face to ace. Now I know in apart; then I shall know fully, even as I have been fully known” (1 Cor 13:12). We must continually “grow in the grace and knowledge of our Lord and Savior Jesus Christ (2 Peter 3:18). We should hunger “for the pure spiritual milk, that by it we may grow” (1st Peter 2:2).

As we mature, our senses are exercised to discern good and evil (Hebrews 5:14). As we cease to be children, we gain stability (Eph 4:14-15). Mature people are discerning people.

We know this from the natural world. Parents continually help their child to be discerning, even when they become teenagers. Parents help them think through issues, understand what is wise and unwise, and prompt them to make the right choices. We help them discern. The goal of parenting is to raise a discerning child. The same is true spiritually. You don’t pray for discerning and suddenly wake up with abundant wisdom. It is a process of growth.

Stay on the path of maturity. Sometimes it involves suffering and trials (James 1:2-4; 1 Peter 5:10). Often it necessitates divine chastening (Hebrews 12:11). As always it requires personal discipline (1 Tim 4:7-8). The rewards are rich:

Blessed is the one who finds wisdom, and the one who gets understanding, for the gain from her is better than gain from silver and her profit better than gold. She is more precious than jewels, and nothing you desire can compare to her. Long life is in her right hand; in her left hand are riches and honor. Her ways are ways of pleasantness, and all her paths are peace. She is a tree of life to those who lay hold of her; those who hold her fast are called blessed. My son, do not lose sight of these- keep sound wisdom and discretion, and they will be life for your soul and adornment for your neck. Then you will walk on your way securely, and your foot will not stumble. (Prov 3:13-18, 21-23).

And these riches unlike diamonds, will retain their value and brilliance for all eternity. The alternative is a life of theological confusion where spiritual treasures are confused with spiritual fakes. Hosea 14:9, “Whoever is wise, let him understand these things; whoever is discerning, let him know them; for the ways of the Lord are right, and the upright walk in them, but transgressors stumble in them.”

In Christ Alone,

Pastor Dave

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New Blog

Greetings,

I restarted this blog as of today. I will be posting old sermons, and articles I have written along with new articles I write. I will also be posting other articles that I think will be helpful to my readers along with book recommendations. I would encourage you to subscribe to this blog so you can keep up with what is going on here: http://servantsofgrace.net/PastorDave/?feed=rss2