tag:blogger.com,1999:blog-195320092024-03-18T21:44:25.381-05:00Reformed Baptist Blog"But of Him you are in Christ Jesus, who became for us wisdom from God — and righteousness and sanctification and redemption — that, as it is written, 'He who glories, let him glory in the Lord.'"Keith Throophttp://www.blogger.com/profile/08112617983370327521noreply@blogger.comBlogger556125tag:blogger.com,1999:blog-19532009.post-63712845702741076502017-08-19T17:15:00.002-05:002017-08-19T17:15:19.947-05:00The Reformed Baptist Blog Has Moved<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhhRvnpv2j5rJ4AVoE-PzdpTr2A2GEtYG87J_9q2GVtZ7hz_mF2QjVJCkXNJay5WMBFa2FukFOch-GHi5t5XbkxBc4MLwBM-W2AKsLVasBzIZ_Rm7-2PiPMJoHSyhotUqoNhr3G/s1600/screenshot-reformedbaptistblog.com-2017-08-19-17-06-30.png" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="791" data-original-width="1583" height="159" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhhRvnpv2j5rJ4AVoE-PzdpTr2A2GEtYG87J_9q2GVtZ7hz_mF2QjVJCkXNJay5WMBFa2FukFOch-GHi5t5XbkxBc4MLwBM-W2AKsLVasBzIZ_Rm7-2PiPMJoHSyhotUqoNhr3G/s320/screenshot-reformedbaptistblog.com-2017-08-19-17-06-30.png" width="320" /></a></div>
I am writing this post to inform our readers that the <a href="https://reformedbaptistblog.com/" target="_blank">Reformed Baptist Blog</a> has moved. This Blogger version will remain online at the reformedbaptist.blogspot.com address, but the custom reformedbaptistblog.com domain has been moved to the new WordPress version of the blog. With the help of Danny Thursby, a new addition to the blog, we have successfully migrated all of the content to the new site, having lost nothing in the process, although it will be organzied somewhat differently. Thanks to all of our readers for your continued support! check out the new site <a href="https://reformedbaptistblog.com/" target="_blank">here</a>.Keith Throophttp://www.blogger.com/profile/08112617983370327521noreply@blogger.com0tag:blogger.com,1999:blog-19532009.post-65719050037866377072017-08-11T13:11:00.007-05:002017-08-11T13:11:59.269-05:00Review of David Allen's The Extent of the Atonement<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjncl1zvgCmPqAwam2SJozcCGjr7HXnkVgwFjg4HlZUkLxRbWRk8d6Pryx9G_9EgzmjHcQIN6YWJpSaYmVIZNyn2JdM9pdDvBGtKoEbBv0zPrC-DVUAnYnndAxP_aVkoP-2MdDu/s1600/ExtentoftheAtonement.jpeg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="268" data-original-width="188" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjncl1zvgCmPqAwam2SJozcCGjr7HXnkVgwFjg4HlZUkLxRbWRk8d6Pryx9G_9EgzmjHcQIN6YWJpSaYmVIZNyn2JdM9pdDvBGtKoEbBv0zPrC-DVUAnYnndAxP_aVkoP-2MdDu/s200/ExtentoftheAtonement.jpeg" width="140" /></a></div>
Recently Jeff Johnson posted a <a href="http://founders.org/reviews/the-extent-of-the-atonement/" target="_blank">review</a> of <a href="https://www.amazon.com/Extent-Atonement-Historical-Critical-Review/dp/1433643928/ref=asap_bc?ie=UTF8" target="_blank">The Extent of the Atonement: A Historical and Critical Review</a> by David Allen at the Founders Ministries blog. Jeff offers a succinct description of the book, as well of the strengths and weaknesses he has identified in it. For example, when discussing the strengths of the book Jeff asserts that:<br />
<blockquote class="tr_bq">
Though this is not the only historical survey of the doctrine of the extent of the atonement, it is the only comprehensive survey of the topic. From Irenaeus (AD 130-202) to David Schrock (b. AD 1980), and with almost every notable theologian in between, Allen has provided us with a valuable catalog of the history of the extent of the atonement. Therefore, I am thankful, first of all, for now having such a resource available for my own study on the subject. </blockquote>
However, when discussing the weaknesses of the book, Jeff asserts that: <br />
<blockquote class="tr_bq">
Allen is mistaken when he limits the extent to sufficiency alone. He is wrong when he says: “For all who affirm limited atonement, the atonement can only be sufficient for those for whom it is efficient.” This is not true for the majority of 5-point Calvinists who have affirmed that actual (extrinsic) sufficiency extends to all universally.Consequently, the extent of the atonement includes more than just its sufficiency. For 5-point Calvinists, limited atonement means limited efficacy. Thus, to disprove limited atonement, as it is presented in the Canons of Dort, Allen has to do more than disprove the limited extent of its actual sufficiency. Allen has to do something more difficult, he has to disprove the limited extent of its inherent efficacy. Without making the distinction between the two sides of the extent of the atonement, Allen muddies the waters a bit. And this, I think, is a real weakness in the book. </blockquote>
I hope these two excerpts will inspire our readers to check out the entire <a href="http://founders.org/reviews/the-extent-of-the-atonement/" target="_blank">review</a> as well as Jeff's own excellent book <a href="https://www.amazon.com/dp/1599255081" target="_blank">He Died for Me</a>.Keith Throophttp://www.blogger.com/profile/08112617983370327521noreply@blogger.com0tag:blogger.com,1999:blog-19532009.post-72897354073651679812017-08-04T18:23:00.000-05:002017-08-04T18:23:46.271-05:00Mark 10:17-22 – Jesus and the Rich Young Ruler (Teaching Outline)<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgpzPnemDwS0IvC7QCHI1pfLtkfNxnwpTrBV4QpEROob12gUrYG7OsLuucK5vseZYlv_qs62up_lU7IIVAyr_FAp7rjQGBI9Lw0SCXQoM6cy023PcUrigA-F8zeLefP5XPG29pf/s1600/Mark+10.21.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="736" data-original-width="736" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgpzPnemDwS0IvC7QCHI1pfLtkfNxnwpTrBV4QpEROob12gUrYG7OsLuucK5vseZYlv_qs62up_lU7IIVAyr_FAp7rjQGBI9Lw0SCXQoM6cy023PcUrigA-F8zeLefP5XPG29pf/s200/Mark+10.21.jpg" width="200" /></a></div>
<b>Introduction:</b> In his commentary on the Gospel of Mark, Kent Hughes relates the following account:<br />
<blockquote class="tr_bq">
Amy Carmichael … described in her famous book <i>Things as They Are</i> sitting with a Hindu queen in her palace as the queen revealed her spiritual hunger. As the conversation developed, she kept pushing Miss Carmichael regarding what was necessary for salvation, and Amy attempted to deflect her, saying she should wait. “But she was determined to hear it then [Amy wrote] and, as she insisted, I read her a little about what He [our Lord Jesus] says about it Himself. She knew quite enough to understand and take in the force of the forceful words. She would not consent to be led gently on.’No, I must know it now,’ she said; and as verse by verse we read to her, her face settled sorrowfully. ‘So far must I follow, so far?’ she said, ‘I cannot follow so far.’” (<i>Mark</i>, Vol. 2, p. 63)</blockquote>
Today we will learn about another person who discovered he could not follow our Lord Jesus so far as He demanded. He was only willing to follow to a certain degree, but no farther. In fact, he initially ran to catch up to Jesus only to remain behind after meeting Him. With this in mind, let’s get into the passage.<br />
<blockquote class="tr_bq">
NKJ Mark 10:17 Now as He was going out on the road, one came running, knelt before Him, and asked Him, "Good Teacher, what shall I do that I may inherit eternal life?"</blockquote>
There are several things we must take special note of here.<br />
<br />
<i>First</i>, Mark tells us that this rich young ruler "came running" up to Jesus. This demonstrates the eagerness of the young man not to miss the opportunity to meet with Jesus. It also indicates the gravity of the man's situation, for he was apparently somewhat desperate to have an answer to his question.<br />
<br />
<i>Second</i>, Mark tells us that the young man "knelt" before Jesus. This was an an open sign of respect for Jesus.<br />
<br />
<i>Third</i>, the reason for the young man's earnestness is quickly apparent when we see the question that he had for Jesus. When he asked Jesus, “what shall I do that I may inherit eternal life?”, he was no doubt thinking of the eternal life that is to be ours at the resurrection, about which the Prophet Daniel has spoken:<br />
<blockquote class="tr_bq">
NKJ Daniel 12:2 And many of those who sleep in the dust of the earth shall awake, Some to everlasting life, Some to shame and everlasting contempt.</blockquote>
The young man was apparently worried about his ultimate salvation and thus sought assurance from Jesus about it. Unfortunately, he would never find such assurance until he quit asking the wrong question, namely, “What shall <i>I do</i>...?” As we shall see, Jesus confronts this attitude head on!<br />
<br />
Now, the other two synoptic Gospels tell us more about this man who came running up to Jesus and who so humbly knelt before Him. Matthew tells us that he was a young man (Matt. 19:20), and Luke tells us that he was a “ruler” (Luke 18:18). And all three synoptic Gospels describe him as a rich man. This is the reason that he is so commonly referred to as <i>the rich young ruler</i>. This also means that he was almost certainly a leader in the local synagogue, and perhaps even a member of the Sanhedrin (BAGD3, 1167, 2a).<br />
<br />
It is all the more astonishing, then, that this young man would would have adopted such an undignified stance by running up to Jesus and falling on his knees before Him! In my opinion, this shows that the young man was sincere in his quest for an answer and in his respect for Jesus. Yet, rather than immediately answer the young man’s question directly, our Lord Jesus instead responded with a question of His own.<br />
<blockquote class="tr_bq">
NKJ Mark 10:18 So Jesus said to him, "Why do you call Me good? No one is good but One, that is, God."</blockquote>
It is important to understand first of all that such a form of address as that used by the rich young ruler with respect to Jesus – calling Him “good teacher” (vs. 17) – is without parallel in the Judaism of Jesus' day. They simply did not use such an address when speaking to men (William Lane, <i>The Gospel of Mark</i>, p. 365). This may help us to see more clearly why Jesus seized upon this title in His response to the young man. But how are we to understand Jesus' response? We will consider first a wrong view and then a right one.<br />
<br />
A <i>wrong view</i> concerning the meaning of Jesus' answer would be to see it as a denial by Him of His own goodness. This cannot be right, for elsewhere Jesus affirms His own goodness and even claims to be God in the process. For example, in John 10 Jesus claims to be the “Good Shepherd,” applying to Himself the language of Ezekiel 34, which foretells a time when the LORD Himself (Yahweh) would shepherd His people:<br />
<blockquote class="tr_bq">
NKJ Ezekiel 34:7-12 Therefore, you shepherds, hear the word of the LORD: 8 “as I live,” says the Lord GOD, “surely because My flock became a prey, and My flock became food for every beast of the field, because there was no shepherd, nor did My shepherds search for My flock, but the shepherds fed themselves and did not feed My flock”-- 9 therefore, O shepherds, hear the word of the LORD! 10 Thus says the Lord GOD: “Behold, I am against the shepherds, and I will require My flock at their hand; I will cause them to cease feeding the sheep, and the shepherds shall feed themselves no more; for I will deliver My flock from their mouths, that they may no longer be food for them.” 11 For thus says the Lord GOD: “Indeed I Myself will search for My sheep and seek them out. 12 As a shepherd seeks out his flock on the day he is among his scattered sheep, so will I seek out My sheep and deliver them from all the places where they were scattered on a cloudy and dark day.”</blockquote>
As I have already indicated, our Lord Jesus takes up this language with reference to His own Messianic ministry:<br />
<blockquote class="tr_bq">
NKJ John 10:11-14 I am the good shepherd. The good shepherd gives His life for the sheep. 12 But a hireling, he who is not the shepherd, one who does not own the sheep, sees the wolf coming and leaves the sheep and flees; and the wolf catches the sheep and scatters them. 13 The hireling flees because he is a hireling and does not care about the sheep. 14 I am the good shepherd; and I know My sheep, and am known by My own.</blockquote>
So, in applying Ezekiel 34 to Himself, Jesus not only calls Himself “good,” but He also proclaims Himself to be God. We know, then, that Jesus was most definitely not denying His own goodness, and that He therefore must have had another reason for asking this question of the young man.<br />
<br />
A <i>right view </i>concerning the meaning of Jesus' answer would be to see Him as challenging the young man to think about what he was really saying, for he was either 1) implying a belief in Jesus' divinity or 2) using the term “good” in a way that supposes that a man can indeed achieve “goodness.” So, Jesus was forcing him to stop and think about the implications of his words. Did he really mean to imply that Jesus is God? Or did he really think Jesus was merely a man, thus revealing his faulty understanding of moral perfection as achievable through human effort?<br />
<br />
As we have already seen, that the young man does wrongly believe in the possibility of a man achieving true righteousness through his own efforts was implied in the question he has asked Jesus in verse 17: “What shall I do that I may inherit eternal life?” Just how deeply this notion was ingrained within him becomes apparent as Jesus applies the law more fully to the man's life.<br />
<blockquote class="tr_bq">
NKJ Mark 10:19 You know the commandments: "Do not commit adultery," "Do not murder," "Do not steal," "Do not bear false witness," "Do not defraud," 'Honor your father and your mother."</blockquote>
Jesus cites from the Ten Commandments, with the exception of the command, 'Do not defraud,' which either stands in place of the command not to covet, or, better, is an application of the commandments not to steal or bear false witness, which immediately precede it in Jesus’ list. I would suggest to you that Jesus must be stressing this particular point for a reason, perhaps because it is an area in which a rich person may have had struggles.<br />
<br />
But why does Jesus take this approach to the young man? Although the text doesn't clearly indicate why at this point, I would suggest that it is because Jesus is using the law in accordance with one of its divinely appointed purposes. Consider, in this regard, the teaching of the apostle Paul concerning the law:<br />
<blockquote class="tr_bq">
NKJ Romans 3:19-20 Now we know that whatever the law says, it says to those who are under the law, that every mouth may be stopped, and all the world may become guilty before God. 20 Therefore by the deeds of the law no flesh will be justified in His sight, for by the law is the knowledge of sin.</blockquote>
<blockquote class="tr_bq">
NKJ Galatians 3:22-24 But the Scripture has confined all under sin, that the promise by faith in Jesus Christ might be given to those who believe. 23 But before faith came, we were kept under guard by the law, kept for the faith which would afterward be revealed. 24 Therefore the law was our tutor to bring us to Christ, that we might be justified by faith.</blockquote>
That Jesus was, in fact, applying the law with this purpose in mind becomes clear as we see His further interaction with this earnest young man.<br />
<blockquote class="tr_bq">
NKJ Mark 10:20 And he answered and said to Him, "Teacher, all these things I have kept from my youth."</blockquote>
Here we have the real source of the young man's apparent lack of assurance, for as long as he placed his confidence in his own ability to keep the law, he hadn't yet been able to place his faith fully in God. And the law had not yet fully accomplished its purpose in his life. So, in order to drive this purpose home, Jesus exposed the young man's true nature by giving him just what he asked for … something to do in addition to all he had claimed to have done already.<br />
<blockquote class="tr_bq">
NKJ Mark 10:21 Then Jesus, looking at him, loved him, and said to him,"One thing you lack: Go your way, sell whatever you have and give to the poor, and you will have treasure in heaven; and come, take up the cross, and follow Me."</blockquote>
There are several important points to observe in this verse.<br />
<br />
<i>First</i>, Mark tells us how Jesus directed His gaze directly at the young man and that He <i>loved</i> him. Mark wants us to know that the very challenging command that Jesus gave the young man was motivated by His love for him.<br />
<br />
<i>Second</i>, we must understand that the command that Jesus gave this rich young ruler is not expected of all who follow Him, but was given specifically to this rich young ruler precisely because it was the clearest point at which he had not, in fact, kept the law as fully as he had claimed. For he had not, as we shall see, obeyed the first commandment:<br />
<blockquote class="tr_bq">
NKJ Exodus 20:3 “You shall have no other gods before Me.”</blockquote>
<i>Third</i>, when Jesus commanded the young man to “Go your way, sell whatever you have and give to the poor, and you will have treasure in heaven; and come, take up the cross, and follow Me,” He not only required him to renounce his love for – and faith in – his worldly riches, but also to place his faith fully in Jesus as Lord, following Him and trusting Him with his life.<br />
<br />
Jesus was simply proclaiming the truth to this rich young ruler, as Mark has already told us was characteristic of Jesus’ ministry. Recall Mark’s earlier description of our Lord’s ministry back in beginning of his Gospel account:<br />
<blockquote class="tr_bq">
NKJ Mark 1:14-15 Now after John was put in prison, Jesus came to Galilee, preaching the gospel of the kingdom of God, 15 and saying, “The time is fulfilled, and the kingdom of God is at hand. Repent, and believe in the gospel.”</blockquote>
Even so, Jesus was calling the rich young ruler to recognize and repent of his sin and to demonstrate this by forsaking his former idol of riches. He was also calling the young man to trust in Him and to demonstrate this by a willingness to follow Him even unto death. Sadly, however, the young man loved his money more than God, as we see in the next verse.<br />
<blockquote class="tr_bq">
NKJ Mark 10:22 But he was sad at this word, and went away sorrowful, for he had great possessions.</blockquote>
Notice that this young ruler's riches had not brought him peace, for if they had, he wouldn't have been so desperate in his search for assurance from Jesus. How sad that the torment his love for his riches had brought him was not ended for him that day. Instead, he weighed the cost and chose this world's riches over the treasure of Heaven and the eternal life that he ostensibly come to Jesus to find. He came seeking assurance, but he left without it because it can only be had by those who trust in the Lord rather than in their own efforts or possessions or prestige in this world.<br />
<br />
<b>Conclusion:</b> For those of us who already know Jesus Christ Lord and Savior, let us renew our commitment to follow Him even unto death. Let us call upon God for His grace to that end. And for those who have not yet trusted Him as Lord and Savior, I urge you to turn from your sins and trust in Christ alone to save you, for only then will you receive the forgiveness of sins and everlasting life that He freely offers, and only then will you find the peace and assurance of He can provide.Keith Throophttp://www.blogger.com/profile/08112617983370327521noreply@blogger.com0tag:blogger.com,1999:blog-19532009.post-46591638665064144722017-07-26T17:09:00.000-05:002017-07-26T17:09:10.923-05:00Facebook Etiquette <div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj_leb1dB85zIqxDoxV6wFdmqAkL7iFjgy7Ps9A909bo4NjJcCKiNrYBSfqYPyBy6eNwn7CATbIFTGzv0MryPJ9ORUKXS2x1-AQWBoBDbQebDVHGNO0tK_ibOxMOtALYC7-Qx4-kw/s1600/Screen+Shot+2017-07-26+at+2.57.46+PM.png" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="480" data-original-width="767" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj_leb1dB85zIqxDoxV6wFdmqAkL7iFjgy7Ps9A909bo4NjJcCKiNrYBSfqYPyBy6eNwn7CATbIFTGzv0MryPJ9ORUKXS2x1-AQWBoBDbQebDVHGNO0tK_ibOxMOtALYC7-Qx4-kw/s320/Screen+Shot+2017-07-26+at+2.57.46+PM.png" width="320" /></a></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin: 0in; text-indent: 0in;">
<span style="background: white; color: #1d2129; font-family: "helvetica neue";">Have you noticed that Facebook, especially the theological forums, can bring out the worst in us? <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin: 0in; text-indent: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin: 0in; text-indent: 0in;">
<span style="background: white; color: #1d2129; font-family: "helvetica neue";">My first experience with a theological forum was about 20 years ago when I was in college. Being excited to throw in my two cents, I jumped into the theological discussion. So exciting to see something I had written on the world wide web. After hitting the submit button, however, the excitement quickly dissipated. I was like a naive lamb happily walking into the blucher shop. The next thing I know I was being lectured, criticized, belittled, and chastised for my ignorance, foolishness, and stupidity. Before getting butchered<span style="mso-spacerun: yes;"> I </span>was pounced on by a pack of lions. I had no chance of survival. One person in particular let me have it. According to him, I was stupid. After belittling me, however, he was gracious enough to offer to be my teacher. Needless to say, I had no desire to become this hateful and prideful man’s disciple, so I left the forum and returned to doing more happy things with my time. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin: 0in; text-indent: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin: 0in; text-indent: 0in;">
<span style="background: white; color: #1d2129; font-family: "helvetica neue";">I wish my initial experience with theological forums was an anomaly, but the online evidence seems to say otherwise. Currently I am a member of a few theological forums on Facebook. Most of them I enjoy. But it is not without reason that these forums have rules of engagement. What is even sadder is that these rules often have to be enforced. Some posts and threads must be deleted because of their uncharitable nature. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin: 0in; text-indent: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin: 0in; text-indent: 0in;">
<span style="background: white; color: #1d2129; font-family: "helvetica neue";">I understand that tone is hard to convey in brief statements. Text messages and Facebook posts tend to be more direct, which can lead to miscommunication and misunderstandings. I also believe that it is a good thing that public comments are subjected to public approval and criticism. Truth needs to be defended and error needs to be corrected. Moreover, when saying something publically we need to realize that we are asking others to read and judge what we are saying. Others have the right, and in some cases, the responsibility to challenge us. It is not good or healthy for us to be so thin-skinned and easily offended that we cannot receive rebuke or correction. If we cannot defend our statements or receive correction, then we do not need to be commenting and posting at all. Because we all see through a glass darkly, discussion and disagreement are beneficial. In fact, this very blog post is a challenge, correction, and rebuke to Christians who display their pride, arrogance, and hatefulness in their Facebook posts. So I am not opposed to healthy debate.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin: 0in; text-indent: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin: 0in; text-indent: 0in;">
<span style="background: white; color: #1d2129; font-family: "helvetica neue";">Yet, here are a few things I think we need to seek to avoid when starting or entering into a conversation on Facebook:<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin: 0in; text-indent: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin: 0in; text-indent: 0in;">
<b style="mso-bidi-font-weight: normal;"><span style="background: white; color: #1d2129; font-family: "helvetica neue";">Avoid Speaking the Truth without Love </span></b><br />
<b style="mso-bidi-font-weight: normal;"><span style="background: white; color: #1d2129; font-family: "helvetica neue";"><o:p></o:p></span></b></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin: 0in; text-indent: 0in;">
<br />
<span style="background: white; color: #1d2129; font-family: "helvetica neue";">Speaking the truth is not the only thing we must be concerned about. Not only do we need to speak the <i style="mso-bidi-font-style: normal;">truth</i>, but we need to be concerned about speaking the truth in <i style="mso-bidi-font-style: normal;">love</i> (Eph. 4:15). Too many seem to be only worried about the first thing—speaking the truth. I am not saying love is more important than truth, but speaking the truth without love is like a “noisy gong or a clanging cymbal” (1 Cor. 13:1). Hearing Dong, Dong, Dong, Dong, Dong, Dong gets on all of our nerves, yet the banging continues in so many Facebook threads. I have seen both sides of a debate drum so hard that no one seems to be listening all. Truth may be defended, but I don’t think Christ is being glorified in such cases. Should we not treat others with respect and kindness even when we disagree with them? <o:p></o:p></span></div>
<div class="MsoListParagraph" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; text-indent: 0in;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin: 0in; text-indent: 0in;">
<b style="mso-bidi-font-weight: normal;"><span style="background: white; color: #1d2129; font-family: "helvetica neue";">Avoid Treating a Person’s Profile as If They are Not a Real Person <o:p></o:p></span></b></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin: 0in; text-indent: 0in;">
<br />
<span style="background: white; color: #1d2129; font-family: "helvetica neue";">Am I the only one who has noticed some Christians will say things on Facebook that they likely would never say in a personal conversation? Disagreements are typically more amiable and gracious in person than they are on Facebook. Yeah, I know there are some people who are uncharitable in any situation, but sadly Facebook brings a temptation to say things in a manner that we would never say to someone in person. I don’t know if typing on an impersonal device, like our computers or phones, emboldens us to become less personal, but we tend to loose some healthy restraint when we are not face to face with others. Can you imagine someone saying, “that’s stupid,” or “that’s bogus” to someone at the church potluck? Pick out some of these heated threads and imagine your elders in your church talking to one another in such a fashion. But why does Facebook give us the liberty to speak uncharitably? Should we not guard against the temptation to become impersonal and unloving? I would think that we shouldn’t say anything on Facebook that we wouldn’t say to someone who was visiting our church on Sunday. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 0in; margin-top: 0in; text-indent: 0in;">
<span style="background: white; color: #1d2129; font-family: "helvetica neue";"><o:p> </o:p></span><span style="background-color: white; color: #1d2129; font-family: "helvetica neue"; text-indent: 0in;"> </span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin: 0in; text-indent: 0in;">
<b style="mso-bidi-font-weight: normal;"><span style="background: white; color: #1d2129; font-family: "helvetica neue";">Avoid Pride <o:p></o:p></span></b></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin: 0in; text-indent: 0in;">
<br />
<span style="background: white; color: #1d2129; font-family: "helvetica neue";">The Bible instructs us on how we are to disagree with people. When we reprove those who oppose the truth, we are called to be gentle (2 Tim. 2:25). Yet, sometimes meekness is lacking when we communicate on Facebook. It is pride that just wants to win the argument and not the person. But I am convinced that the wisdom that comes from above is not only pure, it is also peaceable and gentle (James 3:17). Why would we purposefully want to say something inflammatory? Are we not to avoid slander and seek to be peaceable and considerate and gentle toward all people (Tit. 3:2)? <o:p></o:p></span></div>
<div class="MsoListParagraph" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; text-indent: 0in;">
<br /></div>
<div class="MsoNormal" style="text-indent: 0in;">
<span style="background: white; color: #1d2129; font-family: "helvetica neue";">Much more could be said about things we should avoid, but these three things are enough for us to monitor ourselves. A list of do’s and don’ts is not what we necessarily need, but a spirit of love and humility. May God help tame our fingers and not just our tongues. </span><br />
<span style="background: white; color: #1d2129; font-family: "helvetica neue";"><o:p></o:p></span></div>
<!--[if gte mso 9]><xml>
<o:DocumentProperties>
<o:Revision>0</o:Revision>
<o:TotalTime>0</o:TotalTime>
<o:Pages>1</o:Pages>
<o:Words>835</o:Words>
<o:Characters>4761</o:Characters>
<o:Company>Free Grace Press</o:Company>
<o:Lines>39</o:Lines>
<o:Paragraphs>11</o:Paragraphs>
<o:CharactersWithSpaces>5585</o:CharactersWithSpaces>
<o:Version>14.0</o:Version>
</o:DocumentProperties>
<o:OfficeDocumentSettings>
<o:AllowPNG/>
</o:OfficeDocumentSettings>
</xml><![endif]--> <!--[if gte mso 9]><xml>
<w:WordDocument>
<w:View>Normal</w:View>
<w:Zoom>0</w:Zoom>
<w:TrackMoves/>
<w:TrackFormatting/>
<w:PunctuationKerning/>
<w:ValidateAgainstSchemas/>
<w:SaveIfXMLInvalid>false</w:SaveIfXMLInvalid>
<w:IgnoreMixedContent>false</w:IgnoreMixedContent>
<w:AlwaysShowPlaceholderText>false</w:AlwaysShowPlaceholderText>
<w:DoNotPromoteQF/>
<w:LidThemeOther>EN-US</w:LidThemeOther>
<w:LidThemeAsian>JA</w:LidThemeAsian>
<w:LidThemeComplexScript>X-NONE</w:LidThemeComplexScript>
<w:Compatibility>
<w:BreakWrappedTables/>
<w:SnapToGridInCell/>
<w:WrapTextWithPunct/>
<w:UseAsianBreakRules/>
<w:DontGrowAutofit/>
<w:SplitPgBreakAndParaMark/>
<w:EnableOpenTypeKerning/>
<w:DontFlipMirrorIndents/>
<w:OverrideTableStyleHps/>
<w:UseFELayout/>
</w:Compatibility>
<m:mathPr>
<m:mathFont m:val="Cambria Math"/>
<m:brkBin m:val="before"/>
<m:brkBinSub m:val="--"/>
<m:smallFrac m:val="off"/>
<m:dispDef/>
<m:lMargin m:val="0"/>
<m:rMargin m:val="0"/>
<m:defJc m:val="centerGroup"/>
<m:wrapIndent m:val="1440"/>
<m:intLim m:val="subSup"/>
<m:naryLim m:val="undOvr"/>
</m:mathPr></w:WordDocument>
</xml><![endif]--><!--[if gte mso 9]><xml>
<w:LatentStyles DefLockedState="false" DefUnhideWhenUsed="true"
DefSemiHidden="true" DefQFormat="false" DefPriority="99"
LatentStyleCount="276">
<w:LsdException Locked="false" Priority="0" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Normal"/>
<w:LsdException Locked="false" Priority="9" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="heading 1"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 2"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 3"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 4"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 5"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 6"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 7"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 8"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 9"/>
<w:LsdException Locked="false" Priority="39" Name="toc 1"/>
<w:LsdException Locked="false" Priority="39" Name="toc 2"/>
<w:LsdException Locked="false" Priority="39" Name="toc 3"/>
<w:LsdException Locked="false" Priority="39" Name="toc 4"/>
<w:LsdException Locked="false" Priority="39" Name="toc 5"/>
<w:LsdException Locked="false" Priority="39" Name="toc 6"/>
<w:LsdException Locked="false" Priority="39" Name="toc 7"/>
<w:LsdException Locked="false" Priority="39" Name="toc 8"/>
<w:LsdException Locked="false" Priority="39" Name="toc 9"/>
<w:LsdException Locked="false" Priority="35" QFormat="true" Name="caption"/>
<w:LsdException Locked="false" Priority="10" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Title"/>
<w:LsdException Locked="false" Priority="1" Name="Default Paragraph Font"/>
<w:LsdException Locked="false" Priority="11" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Subtitle"/>
<w:LsdException Locked="false" Priority="22" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Strong"/>
<w:LsdException Locked="false" Priority="20" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Emphasis"/>
<w:LsdException Locked="false" Priority="59" SemiHidden="false"
UnhideWhenUsed="false" Name="Table Grid"/>
<w:LsdException Locked="false" UnhideWhenUsed="false" Name="Placeholder Text"/>
<w:LsdException Locked="false" Priority="1" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="No Spacing"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading Accent 1"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List Accent 1"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid Accent 1"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1 Accent 1"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2 Accent 1"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1 Accent 1"/>
<w:LsdException Locked="false" UnhideWhenUsed="false" Name="Revision"/>
<w:LsdException Locked="false" Priority="34" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="List Paragraph"/>
<w:LsdException Locked="false" Priority="29" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Quote"/>
<w:LsdException Locked="false" Priority="30" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Intense Quote"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2 Accent 1"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1 Accent 1"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2 Accent 1"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3 Accent 1"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List Accent 1"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading Accent 1"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List Accent 1"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid Accent 1"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading Accent 2"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List Accent 2"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid Accent 2"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1 Accent 2"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2 Accent 2"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1 Accent 2"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2 Accent 2"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1 Accent 2"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2 Accent 2"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3 Accent 2"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List Accent 2"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading Accent 2"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List Accent 2"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid Accent 2"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading Accent 3"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List Accent 3"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid Accent 3"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1 Accent 3"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2 Accent 3"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1 Accent 3"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2 Accent 3"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1 Accent 3"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2 Accent 3"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3 Accent 3"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List Accent 3"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading Accent 3"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List Accent 3"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid Accent 3"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading Accent 4"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List Accent 4"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid Accent 4"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1 Accent 4"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2 Accent 4"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1 Accent 4"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2 Accent 4"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1 Accent 4"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2 Accent 4"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3 Accent 4"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List Accent 4"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading Accent 4"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List Accent 4"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid Accent 4"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading Accent 5"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List Accent 5"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid Accent 5"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1 Accent 5"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2 Accent 5"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1 Accent 5"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2 Accent 5"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1 Accent 5"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2 Accent 5"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3 Accent 5"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List Accent 5"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading Accent 5"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List Accent 5"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid Accent 5"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading Accent 6"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List Accent 6"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid Accent 6"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1 Accent 6"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2 Accent 6"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1 Accent 6"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2 Accent 6"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1 Accent 6"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2 Accent 6"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3 Accent 6"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List Accent 6"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading Accent 6"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List Accent 6"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid Accent 6"/>
<w:LsdException Locked="false" Priority="19" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Subtle Emphasis"/>
<w:LsdException Locked="false" Priority="21" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Intense Emphasis"/>
<w:LsdException Locked="false" Priority="31" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Subtle Reference"/>
<w:LsdException Locked="false" Priority="32" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Intense Reference"/>
<w:LsdException Locked="false" Priority="33" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Book Title"/>
<w:LsdException Locked="false" Priority="37" Name="Bibliography"/>
<w:LsdException Locked="false" Priority="39" QFormat="true" Name="TOC Heading"/>
</w:LatentStyles>
</xml><![endif]--> <!--[if gte mso 10]>
<style>
/* Style Definitions */
table.MsoNormalTable
{mso-style-name:"Table Normal";
mso-tstyle-rowband-size:0;
mso-tstyle-colband-size:0;
mso-style-noshow:yes;
mso-style-priority:99;
mso-style-parent:"";
mso-padding-alt:0in 5.4pt 0in 5.4pt;
mso-para-margin:0in;
mso-para-margin-bottom:.0001pt;
mso-pagination:widow-orphan;
font-size:12.0pt;
font-family:Cambria;
mso-ascii-font-family:Cambria;
mso-ascii-theme-font:minor-latin;
mso-hansi-font-family:Cambria;
mso-hansi-theme-font:minor-latin;}
</style>
<![endif]--> <!--StartFragment--> <!--EndFragment--><br />
<div class="MsoNormal" style="text-indent: 0in;">
<br />
<span style="background: white; color: #1d2129; font-family: "helvetica neue";">I am sure this article could have been more balanced, so I welcome friendly comments, corrections, and criticism. </span><o:p></o:p></div>
Jeff Johnsonhttp://www.blogger.com/profile/06336713058373263249noreply@blogger.com0tag:blogger.com,1999:blog-19532009.post-35793646747465554412017-07-19T08:15:00.001-05:002017-07-19T08:26:05.021-05:00The Baptist Confession on Lawful Oaths and Vows<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhCBJCqv_aPAoqwOMuCcMCa3XFyJpRfM-O9m1PgdNEtbH57L42QVZ_9UKhsrwU8oz4jRDfbOi8XmmAZ3tDun2z2iNQRIht4TT_CZKLI2ur8FiSNbNp8ZpHaqrHQIpxSR3qb1oao/s1600/oath.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="960" data-original-width="960" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhCBJCqv_aPAoqwOMuCcMCa3XFyJpRfM-O9m1PgdNEtbH57L42QVZ_9UKhsrwU8oz4jRDfbOi8XmmAZ3tDun2z2iNQRIht4TT_CZKLI2ur8FiSNbNp8ZpHaqrHQIpxSR3qb1oao/s200/oath.jpg" width="200" /></a></div>
In the seventeenth century, certain sects of Christendom, such as the Anabaptists and, later, the Quakers, denied the legitimacy of taking oaths or making vows. The teaching of this chapter was designed to clarify the meaning and confirm the lawfulness of oaths and vows when properly used. The Baptist Confession (2LCF) retains the substance of the Westminster Confession (WCF), but it abbreviates the form.<sup><a href="https://www.blogger.com/blogger.g?blogID=19532009#1" name="top1">1</a></sup><br />
<h3>
<br />Concerning Lawful Oaths (23.1-4)</h3>
<br />
The first four paragraphs address nature, propriety, solemnity and sincerity of lawful oaths.<br />
<h3>
<i><br /></i><i>The nature of a lawful oath (23.1)</i></h3>
<br />
Original Text<br />
<blockquote class="tr_bq">
A lawful oath is a part of religious worship, wherein the person swearing in truth, righteousness, and judgement, solemnly calleth God to witness what he sweareth,[1] and to judge him according to the truth or falseness thereof.[2]</blockquote>
Modern Version<br />
<blockquote class="tr_bq">
A lawful oath is an element of religious worship in which a person swearing in truth, righteousness, and judgment solemnly calls God to witness what is sworn and to judge the one swearing according to the truth or falsity of it.</blockquote>
<blockquote class="tr_bq">
[1] Exodus 20:7; Deuteronomy 10:20; Jeremiah 4:2 [2] 2 Chronicles 6:22, 23</blockquote>
The first paragraph describes the nature of an oath. An oath is a solemn promise made to another party in which God is called upon to act as a witness and judge.<br />
<br />
There are two kinds of oaths: (1) an assertory oath is used to confirm the truthfulness and reliability of one’s testimony. This type of oath is often used in the courtroom setting; (2) a promissory oath is used to confirm one’s intent to fulfill an obligation or promise. Those assuming some public office or a contractual obligation, like marriage, often use this type of oath. Traditionally, oaths have been viewed as religious in nature<a href="https://www.blogger.com/blogger.g?blogID=19532009#2" name="top2"><sup>2</sup></a> since God is evoked as a witness.<a href="https://www.blogger.com/blogger.g?blogID=19532009#3" name="top3"><sup>3</sup></a> However, in modern times oaths have begun to lose their religious character with the increase of secularism.<br />
<br />
The Bible contains numerous examples of oaths. Sometimes civil or religious authorities would require an individual or community to confirm a plea of innocence with an oath when suspected or accused of a crime (Exodus 22:10, 11; Leviticus 5:1; 6:3; Numbers 5:11-28; Matthew 26:63, 64). Oaths were also employed to confirm one’s fidelity to his covenantal commitments and responsibilities (1 Kings 2:43; Ecclesiastes 8:2; Hebrews 6:16, 17).<br />
<br />
Oaths often included such verbal formulas as “I swear by God” (1 Samuel 30:15; Nehemiah 13:25), “God is witness between you and me” (Genesis 31:50; 1 Samuel 12:5; 2 Corinthians 1:23; Philippians 1:8), “As the Lord lives” (1 Samuel 14:39; 19:6; 20:3; 2 Samuel 15:21), or “May the Lord do so to me if I do not” (Ruth 1:17; 1 Samuel 3:17; 14:44; 2 Samuel 3:35; 1 Kings 2:23).<br />
<br />
Oaths were also often accompanied by physical gestures, such as raising one’s right hand heavenward (Deuteronomy 32:40; Psalm 106:26; Isaiah 62:8; Daniel 12:7; Revelation 10:5, 6) or, less commonly, placing one’s hand under another’s thigh (Genesis 24:2; 47:29).<sup><a href="https://www.blogger.com/blogger.g?blogID=19532009#4" name="top1">4</a> </sup>In modern times, the adjured raises his right hand or places it upon a Bible and swears to “tell the truth, the whole truth, and nothing but the truth, so help [him] God.”<br />
<i><br /></i>
<br />
<h3>
<i>The propriety of a lawful oath (23.2)</i></h3>
<br />
Original Text<br />
<blockquote class="tr_bq">
The name of God only is that by which men ought to swear; and therein it is to be used, with all holy fear and reverence; therefore to swear vainly or rashly by that glorious and dreadful name, or to swear at all by any other thing, is sinful, and to be abhorred;[3] yet as in matter of weight and moment, for confirmation of truth, and ending all strife, an oath is warranted by the word of God;[4] so a lawful oath being imposed by lawful authority in such matters, ought to be taken.[5]</blockquote>
Modern Version<br />
<blockquote class="tr_bq">
People should swear by the name of God alone and only with the mot holy fear and reverence. Therefore to swear an empty or ill-advised oath by that glorious and awe-inspiring name, or to swear at all by anything else, is sinful and to be abhorred. Yet in weighty and significant matters, an oath is authorized by the Word of God to confirm truth and end all conflict. So a lawful oath should be taken when it is required by legitimate authority in such circumstances.</blockquote>
<blockquote class="tr_bq">
[3] Matthew 5:34, 37; James 5:12 [4] Hebrews 6:16; 2 Corinthians 1:23 [5] Nehemiah 13:25</blockquote>
Having briefly described the nature of an oath, the Confession defends the propriety of lawful oaths in the second paragraph.<br />
<br />
First of all, “sinful” oaths are identified and condemned. Idolatrous oaths are those in which invoke any one or thing except the one true God as witness (Joshua 23:7; Jeremiah 5:7; Zephaniah 1:5). Vain oaths are those taken flippantly for trivial matters or with the intent to deceive (Exodus 20:7; Matthew 23:16-22). Rash oaths are those taken in haste without proper forethought or solemnity (Numbers 30:6; Ecclesiastes 5:2-5). All such oaths are forbidden and condemned by Scripture (Exodus 20:7; Deuteronomy 6:13; Jeremiah 5:7; Matthew 5:33-37).<br />
<br />
Especially strong is Christ’s censure in the Sermon on the Mount:<br />
<blockquote class="tr_bq">
Again you have heard that it was said to those of old, “You shall not swear falsely, but shall perform your oaths to the Lord.” But I say to you, do not swear at all: neither by heaven, for it is God’s throne; nor by the earth, for it is His footstool; nor by Jerusalem, for it is the city of the great King. Nor shall you swear by your head, because you cannot make one hair white or black. But let your “Yes” be “Yes,” and your “No,” “No.” For whatever is more than these is from the evil one (Matt 5:33-37, NKJV).</blockquote>
Because Quakers and some Anabaptists frequently cited this censure, which is repeated by the apostle James (5:12), the Puritans felt constrained to defend the propriety of lawful oaths in the second half of this paragraph. They affirmed that, in certain circumstances, “an oath is warranted by the word of God.” In fact, the Puritans not only viewed lawful oaths as appropriate, but also as mandatory when imposed by a lawful authority.<a href="https://www.blogger.com/blogger.g?blogID=19532009#5" name="top5"><sup>5</sup></a><br />
<br />
The Scripture offers the following support for lawful oaths:<br />
<br />
1. The commands to swear in Jehovah’s name and the prohibitions against swearing falsely assume the propriety of lawful oaths (Exodus 20:7; Leviticus19:12; Deuteronomy 6:13; 10:20).<br />
<br />
2. The Mosaic Law sometimes required the swearing of an oath (Exodus 22:10, 11; Leviticus 5:1; 6:3; Numbers 5:19-22; 1 Kings 8:31).<br />
<br />
3. The example of many OT saints vindicates the use of lawful oaths: Abraham (Genesis 24:2); Jacob (Genesis 47:30-31); Joseph (Genesis 50:25); Elijah (1 Kings 17:1); Nehemiah (Nehemiah 5:12; 13:25); and Ezra (Ezra 10:5).<br />
<br />
4. The example of Christ and the Apostle Paul vindicate the use of lawful oaths (Matthew 26:62-64; Romans 1:9; 2 Corinthians 1:23; Philippians 1:8).<br />
<br />
5. The example of God Himself vindicates the use of lawful oaths (Genesis 22:16; Numbers 14:28; Deuteronomy 32:40; Psalm 95:11; Jeremiah 22:5; Amos 6:8; 8:7; Luke 1:73; Hebrews 6:13-17).<br />
<br />
But if lawful oaths are appropriate, then why does Jesus say, “Do not swear at all” (Matthew 5:34)? Why does He say, “Let your ‘Yes’ be ‘Yes,’ and your ‘No,’ ‘No.’ For whatever is more than these is from the evil one” (Matthew 5:37)?<br />
<br />
In light of the ample biblical support for lawful oaths, we must not interpret Christ’s censure as an absolute prohibition against all oaths. Rather, as indicated by the context, Jesus is condemning Pharisaic casuistry and misuse of the Law.<br />
<br />
The Pharisees took the Old Testament command “do not swear falsely, but perform [one’s] oaths to the Lord,” and they shifted the emphasis from the integrity of the oath to the formula of the oath. No longer was the emphasis upon keeping one’s promise, but now it was on the phrase “to the Lord.”<br />
<br />
As a result, the Pharisees concluded that one might break his oath provided that he did not swear by the Lord.<a href="https://www.blogger.com/blogger.g?blogID=19532009#6" name="top6"><sup>6</sup></a> In fact, they devoted an entire book to distinguish between the kinds of oaths that could be broken and those that were obligatory! (cf. Matthew 23:16-22). Thus, Jesus’ censure was not against lawful oath-taking but against sinful oath-taking.<sup><a href="https://www.blogger.com/blogger.g?blogID=19532009#7" name="top7">7</a></sup><br />
<br />
<h3>
<i>The solemnity of a lawful oath (23.3)</i></h3>
<br />
Original Text<br />
<blockquote class="tr_bq">
Whosoever taketh an oath warranted by the Word of God, ought duly to consider the weightiness of so solemn an act, and therein to avouch nothing but what he knoweth to be truth; for that by rash, false, and vain oaths, the Lord is provoked, and for them this land mourns.[6]</blockquote>
Modern Version<br />
<blockquote class="tr_bq">
Whoever takes an oath authorized by the Word of God should consider with due gravity the seriousness of such a weighty act and to affirm nothing in it except what one knows to be true. For the Lord is provoked by ill-advised, false, and empty oaths, and because of them this land mourns.</blockquote>
<blockquote class="tr_bq">
[6] Lev. 19:12; Jer. 23:10</blockquote>
The third paragraph underscores the solemnity of oath-taking. Oaths should only be taken when required by a lawful authority or when circumstances demand it.<a href="https://www.blogger.com/blogger.g?blogID=19532009#8" name="top8"><sup>8</sup></a> The Baptists added a closing phrase, which highlights the consequences of sinful oath taking—God’s anger is provoked and society suffers. But Baptists also omitted a significant section of the WCF, which they apparently felt was sufficiently addressed elsewhere in the chapter.<sup><a href="https://www.blogger.com/blogger.g?blogID=19532009#9" name="top9">9</a></sup><br />
<h3>
<b><i><br /></i></b><b><i>The sincerity of a lawful oath (23.4)</i></b></h3>
<br />
Original Text<br />
<blockquote class="tr_bq">
An oath is to be taken in the plain and common sense of the words, without equivocation or mental reservation.[7]</blockquote>
Modern Version<br />
<blockquote class="tr_bq">
An oath is to be expressed in the plain and ordinary meaning of the words, without any ambiguity or mental reservation.</blockquote>
<blockquote class="tr_bq">
[7] Psalm 24:4</blockquote>
The fourth paragraph addresses the need for absolute integrity in oath-taking. As pointed out earlier, some of the Pharisees were “spinsters.” They were experts at twisting the meaning of words and phrases (Matthew 5:33-37; 23:16-22).<br />
<br />
But such dishonest “word games” were not limited to Jesus’ day. Today, an American president can justify perjury because he intended something different than his interrogator when he used the word “is.” Liberal pastors and theologians can confess adherence to evangelical doctrinal standards after they “reinterpret” such words and phrases as “inspiration,” “deity of Christ,” “virgin birth,” “resurrection” and so on. Taxpayers can justify “fudging” on their tax return form on the basis of a loose interpretation of the phrase “to the best of my knowledge and belief.”<br />
<br />
This is precisely the kind of dishonest casuistry censured by this paragraph and forbidden by Scripture (Leviticus 19:12; Matthew 5:34-36). As G. I. Williamson appropriately remarks,<br />
<blockquote class="tr_bq">
The taking of an oath with secret intention of double meaning, not disclosed to others, or with mental reservations, whereby the mind silently voices dissent from part or all of what is being sworn, is a sin of enormity.<a href="https://www.blogger.com/blogger.g?blogID=19532009#10" name="top10"><sup>10</sup></a></blockquote>
That is because the Bible commends absolute honesty and fidelity (Psalm 24:4; Matthew 5:37; James 5:12).<br />
<br />
The WCF includes some important qualifying and clarifying remarks, not included the Baptist Confession:<br />
<blockquote class="tr_bq">
[An oath] cannot oblige to sin; but in anything not sinful, being taken, it binds to performance, although to a man’s own hurt. Nor is it to be violated, although made to heretics, or infidels.</blockquote>
I am uncertain why the Baptist Confession omitted these remarks. But I find them helpful.<br />
<br />
To begin with, an oath to do something sinful is non-binding. For example, an individual might wrongly swear allegiance to an apostate church. Later he is converted and realizes his error. In such a case, he not only may, but he must break that oath. A. A. Hodge notes that in such a case, “The sin is in taking the oath to do the unlawful thing, not in breaking it.”<a href="https://www.blogger.com/blogger.g?blogID=19532009#11" name="top11"><sup>11</sup></a> One might add that breaking an oath that leads to sin is act of obedience.<br />
<br />
On the other hand, the WCF indicates that oaths resulting in personal loss or inconvenience are not to be broken. The righteous man “swears to his own hurt and does not change” (Psalm 15:4).<br />
<br />
In the spring of 1992, I made a commitment to serve another year as a Graduate Assistant teaching Greek at seminary. Just before the school year I realized I would have to use a good portion of my savings to supplement our living expenses and regretted the commitment I had made. However, to resign my post would place the university in a difficult position. In light of the biblical teaching on the sincerity of oath-taking, I decided it would be better for me to suffer loss than to break my word.<br />
<br />
The WCF also addresses the issue of oaths made to heretics or infidels. Historically, the Roman Catholic Church had justified the practice of breaking oaths to those judged to be heretics or infidels. One of the most notorious examples was the case of Bohemian Reformer Jan Hus. In 1414 the Emperor Sigismund invited Hus to a council in Constance and promised him safe conduct. But the Catholic authorities arrested and imprisoned Hus. Under pressure from the Church, the emperor informed Hus that he was not bound to keep his promise of safe conduct since Hus was a heretic.<a href="https://www.blogger.com/blogger.g?blogID=19532009#12" name="top12"><sup>12</sup></a><br />
<br />
The Puritans rightly condemned such deceptive behavior. They commended the virtuous example of Joshua, who kept his oath with the Gibeonites though they had deceived him into making the oath (Joshua 9:1-20).<br />
<br />
<h3>
Concerning Lawful Vows (23.5)</h3>
<br />
Original Text<br />
<blockquote class="tr_bq">
A vow, which is not to be made to any creature, but to God alone, is to be made and performed with all religious care and faithfulness;[8] but popish monastical vows of perpetual single life,[9] professed poverty,[10] and regular obedience, are so far from being degrees of higher perfection, that they are superstitious and sinful snares, in which no Christian may entangle himself.[11]</blockquote>
Modern Version<br />
<blockquote class="tr_bq">
A vow must not be made to any creature but to God alone. Vows should be made and performed with the most conscientious care and faithfulness. However, Roman Catholic monastical vows of perpetual single life, professed poverity, and obedience to monastic rules, are by no means steps to higher perfection. Instead, they are superstitious and sinful snares in which Christians may not entangle themselves.</blockquote>
<blockquote class="tr_bq">
[8] Psalm 76:11; Genesis 28:20-22 [9] 1 Corinthians 7:2, 9 [10] Ephesians 4:28 [11] Matthew 19:11</blockquote>
The English terms “oath” and “vow” are sometimes used interchangeably. But the Old and New Testaments employ distinct vocabulary for each concept.<a href="https://www.blogger.com/blogger.g?blogID=19532009#13" name="top13"><sup>13</sup></a> Though oaths and vows are clearly related (cf. Numbers 30:2), an oath refers to a promise made in God’s presence to another human party; whereas a vow refers to a promise made directly to God.<br />
<br />
The vows in Scripture often included both a negative and also a positive pledge. Negatively, the individual promised to abstain from some liberty, comfort, or necessity for a period of time. For example, the Nazarite promised to abstain from grape products, cutting his hair, and touching anything dead (Numbers 6:2-8; Judges 13:5-7; cf. Numbers 30:3ff.). David vowed to give himself no rest until he had found a resting place for the Ark (Psalm 132:2-5).<br />
<br />
Positively, the individual pledged his (or another’s) time, energies, and/or resources to God’s service. Jephthah vowed to sacrifice the first living thing from his home that greeted him should God grant him victory in battle (Judges 11:30, 31). Hannah vowed to dedicate Samuel to God’s service (1 Samuel 1:11, 27, 28). As these examples demonstrate, vows were often conditioned upon God’s answering prayer (cf. Genesis 28:20-22). In other cases, vows were offered as a thankful response to prayers already answered (Psalm 22:25; 50:14; 116:14-19).<br />
<br />
Since vows are closely related to oaths (cf. Numbers 30:2), much of the Confession’s teaching concerning the latter would also apply to the former. This may be the reason why the Baptist’s abbreviated three of the WCF’s paragraphs into one paragraph. Monastic vows were one issue the Baptists did judge worthy of reiteration. These included vows of celibacy, poverty, and unquestioned submission to the Church. Since all these practices are unbiblical,<a href="https://www.blogger.com/blogger.g?blogID=19532009#14" name="top14"><sup>14</sup></a> the Puritans rightly viewed such vows as “superstitious and sinful snares,” and as a result, non-binding.<sup><a href="https://www.blogger.com/blogger.g?blogID=19532009#15" name="top15">15</a></sup><br />
<br />
<h3>
Closing applications</h3>
<br />
Below are a few practical "take aways" from our study.<br />
<h3>
<i><br />Glorifying God and Doing Good to Men</i></h3>
<br />
In light of the potential dangers of oaths, we might be tempted to avoid them altogether. However, there are times when oaths are prudent and necessary. According to Scripture, a properly taken oath glorifies God (Deuteronomy 10:20-21).<br />
<br />
By taking an oath in God’s name we publicly confess our faith in the one true God who is omniscient, omnipresent, and just. Furthermore, oaths have the potential to promote good among men. Jochem Douma explains,<br />
<blockquote class="tr_bq">
A society that respects the oath is not easily disrupted. In this kind of society, people still recoil from lying and expend energy in taking their office or calling seriously. An oath-bound monarch is bound by the rights of his subjects that have been established in the constitution, so that his administration does not exercise tyranny. Oath-bound physicians are committed to healing their patients. An oath-bound officer serves the preservation of the state. An oath-bound property assessor can be expected to estimate property value honestly. By means of an oath in court, witnesses are restrained from declaring the innocent to be guilty, or the guilty to be innocent. By means of the oath, we are placed before the very face of God. Reverence for God has salutary consequences for society.<a href="https://www.blogger.com/blogger.g?blogID=19532009#16" name="top16"><sup>16</sup></a></blockquote>
It might be added that reverent oath taking can have salutary consequences for the church in settling unresolved interpersonal strife or conflict.<br />
<br />
<h3>
<i>The Importance of Honesty and Commitment</i></h3>
<br />
The Bible and Confession require absolute honesty and unflinching commitment from those employ oaths and vows, especially those in positions of leadership. Those of us who have taken wedding vows or pledged commitment to a local church need to reflect upon the high demands under which we have placed ourselves. Too often, professing Christians quietly qualify their promises with all sorts of secret conditions and provisos. As a result, the marriage vow or church covenant loses much of its binding force.<a href="https://www.blogger.com/blogger.g?blogID=19532009#17" name="top17"><sup>17</sup></a><br />
<br />
Christian leaders also need to take seriously their ministerial oaths and vows. Too often in our day, pastors and theologians publicly vow allegiance to a Confession of Faith while secretly at variance with substantial doctrines in that confession. This kind of behavior is unethical and irreprehensible among those who should be models of integrity. “It is little wonder,” writes G. I. Williamson, “that the spiritual condition of the churches is low, when it has become accepted practice to swear deceitfully, and that on the part of the shepherds of Israel.”<a href="https://www.blogger.com/blogger.g?blogID=19532009#18" name="top18"><sup>18</sup></a><br />
<br />
Of course, such a commitment does not preclude a Christian taking “exceptions” to wording, propositions, or even doctrines in a Confession so long as he makes those exceptions known. No confession is infallible. And even those who can substantially affirm comprehensive confessions like the WCF or 2LCF may find some statements that need to be refined. But what the person must not do is be dishonest or deceptive. If he takes exceptions to any teachings in the confession, he should make those exceptions known.<br />
<h3>
<i><br />Don't Be Too Hasty!</i></h3>
<br />
It’s common practice among evangelical churches today to pressure small children into making pledges of commitment to Christian service. Sometimes young children are encouraged to sign a pledge card or publicly to dedicate their lives to “fulltime” Christian service.<br />
<br />
As the child grows, his family and friends, as well as his own conscience remind him of this pledge. As a result, he may struggle with feelings of guilt at the thought of pursuing a secular vocation. This practice not only betrays a false view of “fulltime” Christian service, but it also reflects a lack of wisdom among those who pressure children into these formal pledges.<br />
<br />
Since oaths and vows should not be made lightly or rashly, we must be sure that those upon whom we call to make them are mentally and spiritually able to understand and fulfill the commitment they are making. The high ethical demands of oaths and vows should caution us against the practice of pressuring small children to make unwarranted or untimely pledges to God.<br />
<h3>
<hr width="80%" />
Endnotes</h3>
<span class="Apple-style-span" style="font-size: x-small;">
<a href="https://www.blogger.com/null" name="1"><b>1 </b></a>The Westminster Confession contains seven paragraphs; the 1689 five. The Baptist Confession omits part of the third and fourth paragraphs, and it combines the substance of the fifth, sixth, and seventh paragraphs of the WCF into one paragraph.<a href="https://www.blogger.com/blogger.g?blogID=19532009#top1"><sup>↩</sup></a></span><span class="Apple-style-span" style="font-size: x-small;"><br />
<a href="https://www.blogger.com/null" name="2"><b>2 </b></a>The WCF includes “religious oaths [and] vows” as elements of worship (WCF 21.5), but both the Savoy Declaration and Baptist Confession omit them.<a href="https://www.blogger.com/blogger.g?blogID=19532009#top2"><sup>↩</sup></a></span><span class="Apple-style-span" style="font-size: x-small;"><br />
<a href="https://www.blogger.com/null" name="3"><b>3 </b></a>Or “the gods” in the case of paganism (Joshua 23:7; 1 Kings 19:2; 20:10; Jeremiah 5:7; Zephaniah 1:5).<a href="https://www.blogger.com/blogger.g?blogID=19532009#top3"><sup>↩</sup></a></span><span class="Apple-style-span" style="font-size: x-small;"><br />
<a href="https://www.blogger.com/null" name="4"><b>4 </b></a>There is biblical evidence that the “thigh” (ירך) in this context was a metonym or euphemism for the genitals (cf. Genesis 46:26; Exodus 1:5). The significance of this gesture is uncertain though there is probably some connection with circumcision and God’s covenantal promise of a “seed.” Interestingly, the terms “testimony” and “attestation” originate from the Latin word testis (Eng. ‘testicle’) which suggests the possibility that Roman society may have associated certain oaths with the source of procreative powers. See Bruce Waltke, <i>Genesis: A Commentary</i> (Grand Rapids: Zondervan, 2001), 327.<a href="https://www.blogger.com/blogger.g?blogID=19532009#top4"><sup>↩</sup></a></span>
<span class="Apple-style-span" style="font-size: x-small;"><br />
<a href="https://www.blogger.com/null" name="5"><b>5 </b></a>According to the third paragraph in the WCF, “It is a sin to refuse an oath touching anything that is good and just, being imposed by a lawful authority.” Though the 2LCF omitted this statement, they did retain the wording of paragraph two, which clearly affirms that when “imposed by a lawful authority” an oath “ought to be taken.”<a href="https://www.blogger.com/blogger.g?blogID=19532009#top5"><sup>↩</sup></a></span><span class="Apple-style-span" style="font-size: x-small;"><br />
<a href="https://www.blogger.com/null" name="6"><b>6 </b></a>The behavior of the Pharisees reminds one of the teenage son who, in spite of his father’s clear prohibition not to drink alcohol at the party, defends his disobedience by asserting, “Dad, you said not to drink at the party. You didn’t say I couldn’t drink when I left the party.”<a href="https://www.blogger.com/blogger.g?blogID=19532009#top6"><sup>↩</sup></a></span><span class="Apple-style-span" style="font-size: x-small;"><br />
<a href="https://www.blogger.com/null" name="7"><b>7 </b></a>For some helpful treatments of the passage in Matthew 5:33-37, see John Broadus, <i>Commentary on Matthew</i> (1886; reprint, Grand Rapids: Kregel Publications, 1990), 113-17; Donald Carson, <i>Matthew</i>, vol. 8 of <i>Expositor’s Bible Commentary</i>, ed. Frank Gaebelein (Grand Rapids: Zondervan, 1984), 153-55; William Hendricksen, <i>Exposition of the Gospel of Matthew</i> in The New Testament Commentary (Grand Rapids: Baker Books, 1973), 306-09.<a href="https://www.blogger.com/blogger.g?blogID=19532009#top7"><sup>↩</sup></a></span><span class="Apple-style-span" style="font-size: x-small;"><br />
<a href="https://www.blogger.com/null" name="8"><b>8 </b></a>The Confession alluded to such circumstances in the previous paragraph when it spoke of an oath “ending all strife.” Occasionally, situations may arise when someone’s reputation is attacked by accusations that seem to be credible but that cannot be either proved or disproved. Under such circumstances, requiring the defendant to swear an oath may serve to bring the dispute to a close. See Jochem Douma, <i>The Ten Commandments: Manual for the Christian Life</i> (Phillipsburg: Presbyterian and Reformed, 1996), 88-89.<a href="https://www.blogger.com/blogger.g?blogID=19532009#top8"><sup>↩</sup></a></span><span class="Apple-style-span" style="font-size: x-small;"><br />
<a href="https://www.blogger.com/null" name="9"><b>9 </b></a>The following section of the WCF has been omitted: “… neither may any man bind himself by oath to anything but what is good and just, and what he believeth so to be, and what he is able and resolved to perform. Yet it is a sin to refuse an oath touching anything that is good and just, being imposed by lawful authority....”<a href="https://www.blogger.com/blogger.g?blogID=19532009#top9"><sup>↩</sup></a></span><span class="Apple-style-span" style="font-size: x-small;"><br />
<a href="https://www.blogger.com/null" name="10"><b>10 </b></a>The Westminster Confession of Faith for Study Classes (Philadelphia: Presbyterian and Reformed, 1964), 175.<a href="https://www.blogger.com/blogger.g?blogID=19532009#top10"><sup>↩</sup></a></span><span class="Apple-style-span" style="font-size: x-small;"><br />
<a href="https://www.blogger.com/null" name="11"><b>11 </b></a><i>Commentary on the Confession of Faith</i> (Philadelphia: Presbyterian Board of Publication, 1901), 392; G. I. Williamson’s remarks are also helpful: “It was wrong to make such an oath in the first place. It would be doubly wrong to keep it after discovering that it was sinful.” <i>For Study Classes</i>, 176.<a href="https://www.blogger.com/blogger.g?blogID=19532009#top11"><sup>↩</sup></a></span><span class="Apple-style-span" style="font-size: x-small;"><br />
<a href="https://www.blogger.com/null" name="12"><b>12 </b></a>Philip Schaff, <i>History of the Christian Church</i> (1910; reprint, Grand Rapids: Eerdmans, 1989), 6:371-88.<a href="https://www.blogger.com/blogger.g?blogID=19532009#top12"><sup>↩</sup></a></span><span class="Apple-style-span" style="font-size: x-small;"><br />
<a href="https://www.blogger.com/null" name="13"><b>13 </b></a>The Hebrew vocabulary for “oaths” includes שבע (‘to swear’), שבועה (‘oath’), אלה (‘curse’), and for “vows” נדר (‘to vow,’ ‘vow’), אסר (‘to vow to abstain,’ ‘a vow of abstention’). The Greek vocabulary for “oaths” includes ὁρκίζω, ὀμνύω, ἐνορκίζω (‘to swear’), ὅρκος, ὁρκωμοσία (‘oath’), and εὐχή (‘vow’).<a href="https://www.blogger.com/blogger.g?blogID=19532009#top13"><sup>↩</sup></a></span><span class="Apple-style-span" style="font-size: x-small;"><br />
<a href="https://www.blogger.com/null" name="14"><b>14 </b></a>Against imposed celibacy, see Matthew 19:11; 1 Corinthians 7:2, 9; 1 Timothy 3:2; 4:1, 3; against imposed poverty, see Exodus 20:15; Acts 5:4; against unquestioned submission to ecclesiastical authority, see Acts 4:19, 20; 5:29.<a href="https://www.blogger.com/blogger.g?blogID=19532009#top14"><sup>↩</sup></a></span><span class="Apple-style-span" style="font-size: x-small;"><br />
<a href="https://www.blogger.com/null" name="15"><b>15 </b></a>It was this realization that freed Martin Luther to renounce his former monastic vow of celibacy and to marry Catherine von Bora. See Schaff, <i>History of the Christian Church</i>, 7:454-60.<a href="https://www.blogger.com/blogger.g?blogID=19532009#top15"><sup>↩</sup></a></span><span class="Apple-style-span" style="font-size: x-small;"><br />
<a href="https://www.blogger.com/null" name="16"><b>16 </b></a><i>The Ten Commandments</i>, 90.<a href="https://www.blogger.com/blogger.g?blogID=19532009#top16"><sup>↩</sup></a></span><span class="Apple-style-span" style="font-size: x-small;"><br />
<a href="https://www.blogger.com/null" name="17"><b>17 </b></a><i>For Study Classes</i>, 176.<a href="https://www.blogger.com/blogger.g?blogID=19532009#top17"><sup>↩</sup></a></span><span class="Apple-style-span" style="font-size: x-small;"><br />
<a href="https://www.blogger.com/null" name="18"><b>18 </b></a>Ibid.<a href="https://www.blogger.com/blogger.g?blogID=19532009#top18"><sup>↩</sup></a><br />
</span>Anonymoushttp://www.blogger.com/profile/16965468946344435012noreply@blogger.com0tag:blogger.com,1999:blog-19532009.post-87841675465061927772017-07-04T00:03:00.000-05:002017-07-04T10:39:53.008-05:00Biblical Thoughts on Christian Patriotism<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjrXDK_TJIjklzeNY0MQ44KLBRdx7HdsSVSUUkVlaw_mTfU9zRnzqFlXFOfBik1oYGRsjZEgCdqU7xp-HFLHfpn1c9w6sVUh9VQtXlp7hX31bwolJ_NhFjHX2Yg0DPl2QOJsCkG/s1600/american-flag-with-cross-scott-mcguire.jpg" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" data-original-height="596" data-original-width="900" height="263" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjrXDK_TJIjklzeNY0MQ44KLBRdx7HdsSVSUUkVlaw_mTfU9zRnzqFlXFOfBik1oYGRsjZEgCdqU7xp-HFLHfpn1c9w6sVUh9VQtXlp7hX31bwolJ_NhFjHX2Yg0DPl2QOJsCkG/s400/american-flag-with-cross-scott-mcguire.jpg" width="400" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Photo by Scott McGuire https://scott-mcguire.pixels.com/</td></tr>
</tbody></table>
<b>Introduction:</b> Perhaps some of our blogs regular readers will remember that I have offered some reflections on the topic of <a href="http://www.reformedbaptistblog.com/2010/06/memorial-day-reflection-on-christian.html" target="_blank">Christian patriotism</a> in the past. However, since we are celebrating Independence Day today, I though it would be good to offer some additional thoughts about the concept of patriotism and what that means for us as Christians. But before we get into the issue from the standpoint of Scripture, I will begin by briefly explaining my understanding of the word <i>patriotism</i> and then deal with my understanding of what it means to be a Christian patriot.<br />
<br />
I understand the word <i>patriotism</i> basically to mean “love of country and willingness to sacrifice for it” (as defined by <a href="http://wordweb.info/free/" target="_blank">WordWeb</a>). Wayne Grudem appears to agree with this basic definition when he addresses the matter in his book <i>Politics According to the Bible</i>:<br />
<blockquote class="tr_bq">
What should the attitude of citizens be toward the nation in which they live? Because any nation can have rulers who are evil, or basically good rulers who still do wrong things from time to time, a Christian view of government would never endorse a kind of “blind patriotism” according to which a citizen would never criticize a country or its leaders. In fact, a <i>genuine patriotism</i>, which always seeks to promote the good of the nation, would honestly criticize the government and its leaders when they do things contrary to biblical moral standards.<br />
<br />
But is patriotism a virtue <i>at all</i>? My conclusion is that the Bible gives support to a genuine kind of patriotism in which citizens love, support, and defend their own country. <br />
<br />
Biblical support for the idea of patriotism begins with a recognition that <i>God has established nations on the earth</i>. Speaking in Athens, Paul says that God “made from one man every <i>nation</i> of mankind to live on all the face of the earth, having determined allotted periods and the boundaries of their dwelling place” (Acts 17:26). (p. 109)</blockquote>
I agree with Grudem and his conclusion that “The existence of many independent <i>nations</i> on earth should be considered a blessing from God” (p. 110), and I would argue that we are especially blessed by God to live in the United States of America, where we enjoy so many freedoms that others around the world can only dream about.<br />
<br />
But what are the limits or parameters within which we should exercise our patriotism toward our country? This is the issue I want to address in this post. In order to help us to think in a Biblical way about the matter, I would like to briefly set forth three basic propositions concerning Christian patriotism: 1) that Christians must be patriotic citizens of their heavenly country, 2) that Christians must be patriotic citizens of their earthly country, and 3) that Christians must always give priority to their heavenly citizenship.<br />
<br />
<b>I. Christians Must Be Patriotic Citizens of Their Heavenly Country</b><br />
<br />
This is without a doubt the first principle we must remember when we consider the issue of Christian patriotism. Remember, for example, what the Apostle Paul said to the Philippian believers:<br />
<blockquote class="tr_bq">
NKJ Philippians 3:17-21 Brethren, join in following my example, and note those who so walk, as you have us for a pattern. 18 For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: 19 whose end is destruction, whose god is their belly, and whose glory is in their shame – who set their mind on earthly things. 20 For our citizenship is in heaven, from which we also eagerly wait for the Savior, the Lord Jesus Christ, 21 who will transform our lowly body that it may be conformed to His glorious body, according to the working by which He is able even to subdue all things to Himself.</blockquote>
In other words, since we are ultimately citizens of Heaven, then our lives should reflect this higher loyalty. We should actually live as obedient citizens of Heaven no matter how mere citizens of the earth may live their lives all around us.<br />
<br />
The author of Hebrews concurs with Paul's assessment and offers the Old Testament saints as an example of how we must persevere in faith as strangers and pilgrims on this earth, who look for a city and a homeland that is not found on this earth:<br />
<blockquote class="tr_bq">
NKJ Hebrews 11:8-16 By faith Abraham obeyed when he was called to go out to the place which he would receive as an inheritance. And he went out, not knowing where he was going. 9 By faith he dwelt in the land of promise as in a foreign country, dwelling in tents with Isaac and Jacob, the heirs with him of the same promise; 10 for he waited for the city which has foundations, whose builder and maker is God. 11 By faith Sarah herself also received strength to conceive seed, and she bore a child when she was past the age, because she judged Him faithful who had promised. 12 Therefore from one man, and him as good as dead, were born as many as the stars of the sky in multitude – innumerable as the sand which is by the seashore. 13 These all died in faith, not having received the promises, but having seen them afar off were assured of them, embraced them and confessed that they were strangers [ξένος, <i>xénos</i>] and pilgrims [παρεπίδημος, <i>parepídēmos</i>] on the earth. 14 For those who say such things declare plainly that they seek a homeland. 15 And truly if they had called to mind that country from which they had come out, they would have had opportunity to return. 16 <u>But now they desire a better, that is, a heavenly country. Therefore God is not ashamed to be called their God, for He has prepared a city for them</u>.</blockquote>
This city is later revealed to be the Heavenly Jerusalem, to which we have come in Christ, and of which we are citizens even now:<br />
<blockquote class="tr_bq">
NKJ Hebrews 12:22-24 But you have come to Mount Zion and <u>to the city of the living God, the heavenly Jerusalem</u>, to an innumerable company of angels, 23 to the general assembly and church of the firstborn who are registered in heaven, to God the Judge of all, to the spirits of just men made perfect, 24 to Jesus the Mediator of the new covenant, and to the blood of sprinkling that speaks better things than that of Abel.</blockquote>
We are thus ultimately citizens of a heavenly country and a heavenly city, and we must live our lives here on earth as strangers and pilgrims who are just passing through. This means living lives that demonstrate our allegiance to our heavenly King. It means loving our heavenly country and being willing to sacrifice for it, even when doing so puts us at odds with those who are merely citizens of this earth. If we keep our focus where it should be and realize that we look forward to a far better place, then we will also be enabled to persevere in faith just as our forefathers did. But this doesn't mean that we cannot or should not be patriotic citizens of our earthly country, which leads us to the next point. <br />
<br />
<b>II. Christians Must Be Patriotic Citizens of Their Earthly Country</b><br />
<br />
Jesus acknowledged such a responsibility when he taught us to “Render therefore to Caesar the things that are Caesar's, and to God the things that are God's” (Matt. 22:21b). And the Apostles expanded on this principle when they dealt with how we should relate to the earthly governments under which we live. Let's consider two passages, one from Paul and the other from Peter, in our attempt to understand their teaching:<br />
<blockquote class="tr_bq">
NKJ Romans 13:1-7 Let every soul be subject to the governing authorities. For there is no authority except from God, and the authorities that exist are appointed by God. 2 Therefore whoever resists the authority resists the ordinance of God, and those who resist will bring judgment on themselves. 3 For rulers are not a terror to good works, but to evil. Do you want to be unafraid of the authority? Do what is good, and you will have praise from the same. 4 For he is God's minister to you for good. But if you do evil, be afraid; for he does not bear the sword in vain; for he is God's minister, an avenger to execute wrath on him who practices evil. 5 Therefore you must be subject, not only because of wrath but also for conscience' sake. 6 For because of this you also pay taxes, for they are God's ministers attending continually to this very thing. 7 Render therefore to all their due: taxes to whom taxes are due, customs to whom customs, fear to whom fear, honor to whom honor. </blockquote>
As I understand this passage, there can be no doubt that Paul sees Christians as having a duty to support their country and its rulers insofar as it is possible for them to do so under God. In fact, I agree with Rick Phillips when he writes in an article entitled <a href="http://www.reformation21.org/blog/2011/06/thoughts-on-christian-patrioti.php" target="_blank">Thoughts on Christian Patriotism</a> that: <br />
<blockquote class="tr_bq">
<i>July 4 reminds us that God has sovereignly placed us in this land and under this government</i>. I praise God to be an American, precisely because of what Independence Day represents. As I have traveled on other continents and had personal interactions with government tyranny and injustice, I have learned once more to bless the sight of an American flag. Yes, Christians should frankly admit and oppose the evils of our nation, but we should not fail to be grateful for the many good things our country does and represents. Moreover, when Romans 13:1-7 commands us to honor and obey civil authorities, Christians should do so from the heart, with love and fervor for the blessings of the land in which God has placed us and with sincere loyalty to all public servants who are seeking to do good. </blockquote>
The Apostle Peter, I am sure, would also approve of such sentiments, such as when he writes:<br />
<blockquote class="tr_bq">
NKJ 1 Peter 2:11-17 Beloved, I beg you as sojourners [πάροικος, <i>pároikos</i>] and pilgrims [παρεπίδημος, <i>parepídēmos</i>], abstain from fleshly lusts which war against the soul, 12 having your conduct honorable among the Gentiles, that when they speak against you as evildoers, they may, by your good works which they observe, glorify God in the day of visitation. 13 Therefore submit yourselves to every ordinance of man for the Lord's sake, whether to the king as supreme, 14 or to governors, as to those who are sent by him for the punishment of evildoers and for the praise of those who do good. 15 For this is the will of God, that by doing good you may put to silence the ignorance of foolish men – 16 as free, yet not using liberty as a cloak for vice, but as bondservants of God. 17 Honor all people. Love the brotherhood. Fear God. Honor the king.</blockquote>
So, we see again that we must not forget that we are ultimately strangers and pilgrims on the earth, but that this does not mean that we are not actually also citizens of an earthly country to which we also owe allegiance and obedience. As a matter of fact, as sojourners and pilgrims on this earth we are to be good citizens who pray for and submit to those in authority for the sake of the Gospel and the glory of God. And this makes us even better citizens of our earthly country, not worse ones. Indeed, it means that we should be willing to show the love of Christ to and for our country, even to the point of sacrifice for the good of our country.<br />
<br />
And so we have seen that we must be patriotic citizens of <i>both</i> our heavenly <i>and</i> our earthly countries, but this does not mean that they should have an equal claim on our devotion and allegiance, which leads to our final principle.<br />
<br />
<b>III. Christians Must Always Give Priority to Their Heavenly Citizenship</b><br />
<br />
We have already recalled that Jesus taught us to “Render therefore to Caesar the things that are Caesar's, and to God the things that are God's” (Matt. 22:21b). But now we must also remember that He taught us to “seek first the kingdom of God and His righteousness” (Matt. 6:33a).<br />
<br />
This means that, when there is a conflict between allegiance to our heavenly country and allegiance to our earthly country, our heavenly country must always take priority. And this means that civil disobedience is permissible and even necessary at times. Consider the example of the Apostles in this regard. The Book of Acts reports their response to the governing authorities when they were commanded to stop preaching the Gospel, and their response is instructive:<br />
<blockquote class="tr_bq">
NKJ Acts 4:18-20 And they called them and commanded them not to speak at all nor teach in the name of Jesus. 19 But Peter and John answered and said to them, “Whether it is right in the sight of God to listen to you more than to God, you judge. 20 For we cannot but speak the things which we have seen and heard.”</blockquote>
Thus the apostles refused to obey a command of the governing authorities when it was in conflict with the command of God, just as they also did again later under similar circumstances:<br />
<blockquote class="tr_bq">
NKJ Acts 5:27-29 And when they had brought them, they set them before the council. And the high priest asked them, 28 saying, “Did we not strictly command you not to teach in this name? And look, you have filled Jerusalem with your doctrine, and intend to bring this Man's blood on us!” 29 But Peter and the other apostles answered and said: “We ought to obey God rather than men.”</blockquote>
Of course we could add other Scriptural examples of civil disobedience, such as the Hebrew midwives in ancient Egypt (Exod. 1:15-21) or Hananiah, Mishael, and Azariah in ancient Babylon (otherwise known as Shadrach, Meshach, and Abed-Nego, Dan. 3:8-18), or Daniel in Persia (Dan. 6:1-23). In each case these believers disobeyed the earthly governing authorities, but they disobeyed only at those points where these authorities expressly required them to disobey God.<br />
<br />
Kerby Anderson, President of Probe Ministries, cites such examples in an online article entitled <a href="https://probe.org/civil-disobedience/" target="_blank">Civil Disobedience</a>, and he makes the following helpful observations:<br />
<blockquote class="tr_bq">
Notice that in each of these examples there are at least two common elements. First, there was a direct, specific conflict between God's law and man's law. Pharaoh commanded the Hebrew midwives to kill male Hebrew babies. Nebuchadnezzar commanded his subjects to bow before the golden image. King Darius ruled that no one could pray. And, in the New Testament, the High Priest and the Council forbade the apostles from proclaiming the gospel.<br />
<br />
Second, in choosing to obey God's higher law, believers paid the normal consequence for disobedience. Although most of those previously cited escaped the consequence through supernatural intervention, we know from biblical and secular history that others paid for their disobedience with their lives.</blockquote>
Actually, we may be called upon to carry out such civil disobedience in the near future. As the 2009 <a href="http://manhattandeclaration.org/#0" target="_blank">Manhattan Declaration</a> asserts in its final paragraph:<br />
<blockquote class="tr_bq">
Because we honor justice and the common good, we will not comply with any edict that purports to compel our institutions to participate in abortions, embryo-destructive research, assisted suicide and euthanasia, or any other anti-life act; nor will we bend to any rule purporting to force us to bless immoral sexual partnerships, treat them as marriages or the equivalent, or refrain from proclaiming the truth, as we know it, about morality and immorality and marriage and the family. We will fully and ungrudgingly render to Caesar what is Caesar’s. But under no circumstances will we render to Caesar what is God’s. (This document was drafted October 20, 2009 and released November 20, 2009.)</blockquote>
Although I personally could not sign the “Manhattan Declaration” because of the way it leads to <a href="http://www.reformedbaptistblog.com/2009/11/concerns-about-manhattan-declaration.html" target="_blank">confusion concerning the nature of the Gospel</a>, I certainly agree with these concluding sentiments. And I would even argue further that, if we truly love the country in which God has providentially placed us, then civil disobedience in such cases is actually the patriotic thing to do, since it is the most loving thing we could do for our country as we seek to help lead its citizens to Christ as the supreme authority over all the universe.<br />
<br />
<b>Conclusion:</b> And so we have come to the conclusion of our brief survey of Scripture on the matter of Christian patriotism, and I hope we have all seen that Christians must be patriotic citizens of their heavenly country, that Christians must be patriotic citizens of their earthly country, and that Christians must always give priority to their heavenly citizenship. For it is to Christ that we owe our first and highest allegiance.Keith Throophttp://www.blogger.com/profile/08112617983370327521noreply@blogger.com0tag:blogger.com,1999:blog-19532009.post-9057330889957937132017-06-29T17:56:00.002-05:002017-07-01T09:51:59.934-05:00Apparently Scott Brown Will Never Respond to the Case He Said Could Not Be Made<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgAjEXLVM1GiDkU-6FrdXgE5XiPefn6lPkVRIlbLJgjgychejhYdwTG6fdowrVrJJaqKi5hBEzHomPag23FsAz5JYmGz7GoJ0hIqJ4n_m2HDOeSxpKNWy5B6hpzxkmWY4On9w8u/s1600/Scott+Brown.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="907" data-original-width="1280" height="140" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgAjEXLVM1GiDkU-6FrdXgE5XiPefn6lPkVRIlbLJgjgychejhYdwTG6fdowrVrJJaqKi5hBEzHomPag23FsAz5JYmGz7GoJ0hIqJ4n_m2HDOeSxpKNWy5B6hpzxkmWY4On9w8u/s200/Scott+Brown.jpg" width="200" /></a></div>
The blog's regular readers may recall that some time ago I wrote a post entitled <a href="http://www.reformedbaptistblog.com/2014/08/answering-scott-browns-challenge.html" target="_blank">Answering Scott Brown's Challenge Concerning Age Segregated Education</a> (back in august of 2014). This post sought to publicly notify Scott about a series of articles I had written in response to his own assertions that he had never heard a Biblical defense of age segregated education and that this was because there was no case that could be made. Then, after repeated attempts to contact Scott to let him now about the articles and to challenge him either to respond or to retract his assertions, I followed up with a post entitled <a href="http://www.reformedbaptistblog.com/2014/09/will-scott-brown-answer-my-challenge.html" target="_blank">Will Scott Brown Answer My Challenge?</a><br />
<br />
Well, almost three years have gone by now, and I have yet to see any response from him. Should I then conclude, as he has done, that not hearing a public, Biblical defense of someone's position is due to the fact that that there simply is no credible defense that may be offered?Keith Throophttp://www.blogger.com/profile/08112617983370327521noreply@blogger.com0tag:blogger.com,1999:blog-19532009.post-52298862261388069582017-06-21T11:20:00.000-05:002017-06-21T11:20:11.951-05:00Updated Reformed Baptist Resources Page<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgHk4bNEiodIwqhC03Ahzg_FuRapwlrUiEZ5X07Cb0w1pKuGsYBoVoNwea5t0KztGGjPzDLHJdPhQrwP_Vsu8r1LyXxyku4vve1hHR401LitXutpBKwL4Ah2ItX01xNTjvQMZuN/s1600/1689+Confession.png" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="250" data-original-width="300" height="166" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgHk4bNEiodIwqhC03Ahzg_FuRapwlrUiEZ5X07Cb0w1pKuGsYBoVoNwea5t0KztGGjPzDLHJdPhQrwP_Vsu8r1LyXxyku4vve1hHR401LitXutpBKwL4Ah2ItX01xNTjvQMZuN/s200/1689+Confession.png" width="200" /></a></div>
I have just updated the <a href="http://www.reformedbaptistblog.com/p/reformed-baptist-resources.html" target="_blank">Reformed Baptist Resources</a> page for this site, and I hope our readers will find it helpful. I have added a few resources, and I have fixed any broken links as well (at least all of them that I could find). If you have any suggestions or corrections, please feel free to let us know. I am especially interested in schools I may have missed or prominent contemporary theologians I may not have mentioned.<br />
<br />
Soli Deo gloria!Keith Throophttp://www.blogger.com/profile/08112617983370327521noreply@blogger.com0tag:blogger.com,1999:blog-19532009.post-47919416789126660292017-06-14T09:57:00.003-05:002017-06-14T10:10:37.381-05:00Bob Schilling Reviews 'He Died for Me'<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiiceaEuk7uZiDrFwZdrQyGxTiFxOyKILyShsRf5AeUf1y3b0tCFmu7z7F6U471NGDjvHgX7KyIl3Tt1QYFUtP7wquXHLyazOB3nRuJWkfIzc8XUlomQ2fjL19xAJIdG25U6y8E/s1600/He+Died+For+Me.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="346" data-original-width="233" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiiceaEuk7uZiDrFwZdrQyGxTiFxOyKILyShsRf5AeUf1y3b0tCFmu7z7F6U471NGDjvHgX7KyIl3Tt1QYFUtP7wquXHLyazOB3nRuJWkfIzc8XUlomQ2fjL19xAJIdG25U6y8E/s320/He+Died+For+Me.jpg" width="215" /></a></div>
<span data-ft="{"tn":"K"}"><span class="UFICommentBody _1n4g">In a Facebook <a href="https://www.facebook.com/groups/CFDD1/permalink/1775198055831144/" target="_blank">thread</a> earlier today, <a href="http://graceandtruthcc.com/blog" target="_blank">Bob Schilling</a> posted this brief, but helpful, review of Jeff Johnson's most recent book <a href="https://www.amazon.com/dp/1599255081" target="_blank">He Died for Me</a>: </span></span><br />
<blockquote class="tr_bq">
<span data-ft="{"tn":"K"}"><span class="UFICommentBody _1n4g">Having
read the book, I'd recommend it to all as a title that challenges some
modern assumptions among those who love the doctrines of grace. While
defending the free offer of the gospel to all people, Johnson, a committed Calvinist, revisits the implications
of the time-proven "Lombardian formula" - the famous statement
articulated by Peter Lombard (1096-1164), that Christ's death is
"sufficient for all, but efficient only for the elect." Universal
sufficiency and limited efficacy. <br /><br />Pastor Johnson
deals with Theodore Beza's (Calvin's successor) revision of the formula
which was also later adopted by men like John Owen, Francis Turretin and
A.W. Pink. They revised the sufficiency to be a "hypothetical
sufficiency" - that is, Christ's death is not actually sufficient for
all men, but would have been, if God had so intended it to be. You see
both sides of this debate at the Synod of Dort, and language that
delegates could take in both directions: the classic position, an
extrinsic sufficiency, a real sufficiency for all men; or an intrinsic
sufficiency - an atonement of infinite value, not a universal scope.
Both could subscribe to the language used at Dort: "This death of the
Son of God is the only and most perfect sacrifice and satisfaction for
sins, and is of infinite value and worth, abundantly sufficient to
expiate the sins of the whole world."<br /><br />Chapters 10
and 11 I found very helpful. Chapter 10 is a helpful critique, with the
aid of many Reformed theologians, of John Owen's quantitative view of the
atonement and his famous "trilemma." Owen's position, says Johnson, and
many others - proves too much. The death of Christ does not immediately
save anyone. Redemption, though accomplished on the cross, must be
applied through faith. Even the elect, prior to their conversion are
under the wrath of God (John 3:36; Eph. 2:3); they are not united to
Christ personally, until they are justified through faith. "It is
possible for Christ to be a sufficient sacrifice for unbelievers without
the sacrifice being automatically applied to them" (pg. 126). <br /><br />The
"Case for Universal Sufficiency," chapter 11, is especially powerful.
In preaching the Gospel, we are preaching the cross. We can't disjoin
the death of Christ from the good news we are preaching to them. More
than that, God is making His "appeal through us" (2 Cor. 5:20). On what
basis is God promising eternal life and salvation to all people, if
Christ has not in any sense died for them? "For this reason, John Bunyan
was right when he said, 'For the offer of the gospel cannot, with God's
allowance, be offered any further than the death of Jesus Christ doth
go; because if that be taken away, there is indeed no gospel.'" (pg.
142)<br /><br />The Reformed Tradition has a healthy diversity,
and a cornerstone of Reformational thought is to be always examining
what we believe in the light of the clear teaching of Scripture.
Calvinists need to be more aware of the legitimate breadth of orthodoxy
by those committed to our historical confessions. <br /><br />There's lots of good material in this small book - I hope that many will pick it up and read through it carefully. </span></span></blockquote>
<span data-ft="{"tn":"K"}"><span class="UFICommentBody _1n4g">I couldn't agree more. As I have stated in a <a href="http://www.reformedbaptistblog.com/2017/05/he-died-for-me-by-jeff-johnson.html" target="_blank">previous post</a> on this blog, Jeff's book convinced me. Previously I would still have classified myself as being in the High Calvinist ranks, although allowing for common grace to be a benefit of the atonement for all mankind, until my conversations with Jeffrey Johnson as he worked on finishing the book, followed by my reading of the book when it was finished. It was reading the book with an open heart and mind, though, that won me over and moved me to the Moderate Calvinist camp. A subsequent conversation with Curt Daniel only helped to reinforce my newfound position. The seeds had already been planted, though, as a result of articles Bob Gonzales had written some years back and which are now being rewritten and <a href="http://bobgonzal.es/index.php/2017/05/05/the-well-meant-offer-its-logical-consistency/" target="_blank">posted again</a> on his new blog. I now look back with astonishment that I had actually missed so much in my prior reading of men such as Charles Hodge. As Curt put it in my aforementioned conversation with him, I have finally given my Calvinist soteriology some needed "fine tuning." I had been heavily influenced by Owen early on in my development (although I took issue with his exegesis here and there), and I followed his mistake in not seeing clearly the difference it makes when we recognize that election does not flow from the atonement but precedes it. What an obvious point! But I missed its significance until I had my "Owen glasses" removed by Jeff's Scriptural observations.</span></span>Keith Throophttp://www.blogger.com/profile/08112617983370327521noreply@blogger.com0tag:blogger.com,1999:blog-19532009.post-39621983645402755672017-06-06T23:14:00.001-05:002017-06-07T11:21:39.850-05:00Brandon Adams' Helpful Outline of Nehemiah Coxe's Discourse of the Covenants<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiIH_HHSxwN751w4_auU8GAYckRRUb-MIUphyLur4B7zbeRqkOG-mpz47x9s98t1YO-n14tFslp9Vjh42Nhr1AXLjXagBUHmFpRnoxJ7fs5fm8G_DSNkjtYA4biNKqWa3zlBGX7/s1600/Covenant+Theology+Adam+to+Christ.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="293" data-original-width="183" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiIH_HHSxwN751w4_auU8GAYckRRUb-MIUphyLur4B7zbeRqkOG-mpz47x9s98t1YO-n14tFslp9Vjh42Nhr1AXLjXagBUHmFpRnoxJ7fs5fm8G_DSNkjtYA4biNKqWa3zlBGX7/s200/Covenant+Theology+Adam+to+Christ.jpg" width="124" /></a></div>
Some years ago I was happy to <a href="http://www.reformedbaptistblog.com/2010/05/brandon-adams-helpful-outline-of-john.html" target="_blank">post</a> Brandon Adam's <a href="http://www.1689federalism.com/owen/demo/owen.html" target="_blank">Collapsible Outline of Owen on Hebrews 8:6-13</a>. Today I would like to post another such outline offered by Brandon, this time of Nehemiah Coxe's <a href="http://www.1689federalism.com/owen/demo/coxe.html" target="_blank">A Discourse of the Covenants that God Made with Men before the Law</a>. These outlines should prove quite helpful when reading the important work <a href="https://www.amazon.com/Covenant-Theology-Christ-Nehemiah-Coxe/dp/0976003937" target="_blank">Covenant Theology: From Adam to Christ</a>, which contains both Coxe's <i>Discourse of the Covenants</i> and Owen'<i>s Exposition of Hebrews 8:6-13</i>.<br />
<br />
I would also highly recommend checking out Brandon Adams' <a href="http://www.1689federalism.com/" target="_blank">1689 Federalism</a> website, as well as his blog <a href="https://contrast2.wordpress.com/" target="_blank">Contrast</a>, which has many excellent articles. Thanks Brandon!Keith Throophttp://www.blogger.com/profile/08112617983370327521noreply@blogger.com0tag:blogger.com,1999:blog-19532009.post-84152050925806063312017-06-03T11:33:00.000-05:002017-06-03T11:33:20.767-05:00Why I Am a Reformed Baptist by James White<iframe allowfullscreen="" frameborder="0" height="480" src="https://www.youtube.com/embed/IyCTKrb3ni8?rel=0" width="853"></iframe><br />
<br />
The above message reflects many of my own convictions, and I thought the blog's readers would also appreciate it.Keith Throophttp://www.blogger.com/profile/08112617983370327521noreply@blogger.com0tag:blogger.com,1999:blog-19532009.post-38756557245775779072017-05-27T23:46:00.000-05:002017-07-02T21:18:09.213-05:00Being Generous and Doing Good (Galatians 6:6-10 Teaching Outline)<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjZwCAr-0IM_rnAVKe42c0-a6Y2V0X_ualmsK6JrbRbCnBgJrlGmUfzzKWeeloKMWRVFfnxLq4ajf5fBOWYHHjOA1b5OBti9RZKTktsxnye9YwzB9yEI0Z1fLxA39-1FEmut4Jf/s1600/Galatians+6.7.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="264" data-original-width="400" height="211" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjZwCAr-0IM_rnAVKe42c0-a6Y2V0X_ualmsK6JrbRbCnBgJrlGmUfzzKWeeloKMWRVFfnxLq4ajf5fBOWYHHjOA1b5OBti9RZKTktsxnye9YwzB9yEI0Z1fLxA39-1FEmut4Jf/s320/Galatians+6.7.jpg" width="320" /></a></div>
<i>Note</i>: Read verses 1-10 in order to get the context in mind.<br />
<br />
<b>Introduction:</b> Consider the following illustration from a past edition of <i>Today In The Word</i>:<br />
<blockquote class="tr_bq">
Harvesting was a far more difficult task before Cyrus McCormick invented the mechanical reaper. Even laboring long hours, farmhands using sickles could harvest no more than one acre per person per day. </blockquote>
<blockquote class="tr_bq">
When McCormick redesigned his father's defective prototype and presented the world with the first mechanical reaper, he revolutionized farming worldwide. The new machines could harvest more in one hour than one worker could in a whole day. One fact remained the same, however. Whether with sickles or McCormick's invention, farmers could reap only what they had sowed. (Tuesday, April 29, 1997)</blockquote>
And with this we have introduced the theme of today's passage, that of sowing and reaping. But before Paul lays out the principle of sowing and reaping, he first speaks of the importance of sharing in all good things with those who teach.<br />
<blockquote class="tr_bq">
NKJ Galatians 6:6 Let him who is taught the word share [Present Active Imperative > κοινωνέω, <i>koinōnéō</i>] in all good [ἀγαθός, <i>agathós</i>] things with him who teaches.</blockquote>
This verse serves a dual purpose and provides a transition from one theme to another. It provides an example of <i>bearing one another's burdens</i>, which was the dominant theme of verses 1-5, but it also provides an example of <i>sowing to the Spirit</i>, a theme which Paul takes up in verse 7.<br />
<br />
The focus here is clearly on the relationship of the members of the body with those who teach them the Word of God. Paul uses the present tense of the verb <i>koinōnéō</i> when he commands one who is taught to "share in all good things" with the one who teaches him. In this way he stresses the ongoing duty of those who are taught to those who teach them.<br />
<br />
But what, precisely, does Paul mean when says to share <i>in all good things</i>? Many commentators take this as a reference to financial provision for pastor-teachers, but I do not think Paul's meaning should be so restricted. To be sure, sharing in all good things would include financial support, and such an idea can certainly be found elsewhere in the teaching of both Christ and Paul. For example, when sending out the Seventy missionaries, one of the instructions Jesus gave them concerned pay for their ministry:<br />
<blockquote class="tr_bq">
NKJ Luke 10:7 And remain in the same house, eating and drinking such things as they give, <u>for the laborer is worthy of his wages</u>. Do not go from house to house.</blockquote>
When writing to the Corinthians about the same issue, Paul had Jesus' teaching in mind:<br />
<blockquote class="tr_bq">
NKJ 1 Corinthians 9:11-14 If we have sown spiritual things for you, is it a great thing if we reap your material things? 12 If others are partakers of this right over you, are we not even more? Nevertheless we have not used this right, but endure all things lest we hinder the gospel of Christ. 13 Do you not know that those who minister the holy things eat of the things of the temple, and those who serve at the altar partake of the offerings of the altar? 14 Even so <u>the Lord has commanded that those who preach the gospel should live from the gospel</u>.</blockquote>
When Paul later addressed the issue of pay for elders in his first epistle to Timothy, he again reflected Jesus' teaching on the subject:<br />
<blockquote class="tr_bq">
NKJ 1 Timothy 5:17-18 Let the elders who rule well be counted worthy of double honor, especially those who labor in the word and doctrine. 18 For the Scripture says, “You shall not muzzle an ox while it treads out the grain” [Deut. 25:4], and, “The laborer is worthy of his wages” [Luke 10:7].</blockquote>
Again, I think Paul's meaning here in Galatians 6:6 would include such financial remuneration, but I do not see how we can restrict his meaning <i>either</i> to financial support <i>or</i> to the office of pastor-teacher, even if we might rightly assume that he has these matters <i>primarily</i> in mind. So, for example, to share in all good things with the one who teaches may well include telling your teachers about what God is doing in your life as a result of their teaching, or perhaps giving them a card to show your appreciation for their hard work, or defending them when they teach the truth even if others attack them.<br />
<br />
Perhaps an example from my own life might help. I recall when I first came across this verse as a young believer. I remembered as I thought about it that there had been those in my past who had taught me the truth of the Gospel, despite my consistently having rejected what they said. As many of you know, I grew up believing in works salvation, but despite my heretical views, God had placed godly teachers in my life. Later, after having believed the truth of the Gospel, and as I thought about this verse, I was convicted that I should contact those who had consistently and lovingly taught me the truth. So, for example, I found the address of an older lady named Rose Bailey, who had pulled me aside one Sunday morning as a child and explained to me that we cannot earn God's love and that we don't have to, because He saves us by His grace on account of what Jesus did for us when He died on the cross. I wrote her a rather lengthy letter explaining about how God had saved me and how she had played a role in it. I was then pleasantly surprised to find out that she was still alive, when she wrote me back, telling me how she had prayed for me and how excited she was about what God had done in my life. She also let me know how she had shared my letter with everyone in her small church and that it had been a great encouragement to them as well.<br />
<br />
This is one example of how I was able to share in a good thing God had done for me as a result of teaching I had received when I was a twelve or thirteen year old boy. But I can also tell you as a teacher of God's Word that I love to hear about how God is working in your lives as a result of my teaching ministry. It is one of the most encouraging things you could ever do for me, and it helps the burden of the teaching ministry seem much lighter.<br />
<br />
In this way, you can help bear my burden and the burden of others who regularly teach within the congregation (recall vs. 2), but in this way you can also sow to the Spirit, as Paul indicates in the next two verses.<br />
<blockquote class="tr_bq">
NKJ Galatians 6:7 Do not be deceived, God is not mocked; for whatever a man sows, that he will also reap.</blockquote>
Here Paul warns those who might not want to help support the ministry of the Word that they are simply deceiving themselves and mocking God if they fail to realize that they <i>will</i> reap what they sow. I wonder how many faithful pastor-teachers have been under-appreciated – and under-payed as well – by congregations who are deceived into thinking that their selfishness will not come back to bite them in the end, who may not even realize that they are making a mockery of God and His Word, because in the end it is <i>God Himself</i> and <i>His word</i> that they are under-appreciating and devaluing!<br />
<br />
Apparently, such a terrible state of affairs was present in the Galatian churches due to the influence of the false teachers among them. You can imagine how discouraged their true teachers were as they began to lose the support of their congregations. But Paul wants them to remember the important principle of reaping and sowing so that they will be convicted of their error and repent. He further describes this principle in verse 8.<br />
<blockquote class="tr_bq">
NKJ Galatians 6:8 For he who sows to his flesh will of the flesh reap corruption, but he who sows to the Spirit will of the Spirit reap everlasting life.</blockquote>
I think Ronald Fung was correct when he said, “Paul here seems to regard the whole of a man's earthly life as a period of sowing, with harvest awaiting him on the last day: the eschatological yield is determined by present sowing” (<i>The Epistle to the Galatians</i>, p. 295, as cited by Thomas Constable, <i>Notes on Galatians</i>, e-Sword).<br />
<br />
This is not to say that we may not reap from our sowing to some extent in this life, but rather that we will not ultimately reap the final reward until the future judgment.<br />
<br />
William Hendriksen gets it right when he says in his commentary that:<br />
<blockquote class="tr_bq">
<i>Sowing to the flesh</i> means to allow the old nature to have its way. So also, <i>sowing to the Spirit</i> means to allow the Holy Spirit to have his way. The one who does the latter is walking by the Spirit (5:16), and is being led by the Spirit (5:18). What happens to these contrasted representative individuals? Already in this life, but especially in and after the resurrection at the last day, he who has been sowing to please his flesh will from the harvest-field of the flesh reap destruction, decay. On the other hand, he who has been sowing to please the Spirit will from the harvest-field of the Spirit reap life everlasting. (BNTC, e-Sword)</blockquote>
However, we should not think that Paul intends to say that we somehow <i>earn</i> everlasting life <i>as a result</i> of what we sow in this life. This would deny everything he has taught in this very epistle about how we are justified by grace through faith alone, apart from works. But remember that, although we are saved by faith alone, <i>the faith that saves is never alone</i>. True saving faith always produces good works in the life of the true believer. True saving faith – faith wrought by the Spirit in our hearts – sows to the Spirit rather than to the flesh. Such faith assures us of our heavenly reward. And such faith never gives up, which leads us to the next verse.<br />
<blockquote class="tr_bq">
NKJ Galatians 6:9 And let us not grow weary while doing good, for in due season [καιρός, <i>kairós</i>], we shall reap if we do not lose heart.</blockquote>
As Leon Morris has aptly noted in his treatment of this verse, “It is easy for the servants of God to become discouraged: the opposition they meet is so constant and the good they are trying to do is so hard to accomplish” (<i>Galatians: Paul's Charter of Christian Freedom</i>, p. 183, as cited by Thomas Constable, <i>Notes on Galatians</i>, e-Sword).<br />
<br />
Sowing to the Spirit means <i>doing good</i>, and it means <i>not growing weary</i> in doing good. But does Paul mean to indicate that we should <i>never get tired</i> as we serve the Lord? I don't think so. I think he is talking about the kind of weariness here that leads to losing heart – or becoming discouraged – to the point that we give up. If we serve the Lord in such a way that we keep our eye on the goal, with a faith that doesn't give up on His purposes and never quits believing that He can and will use our efforts, then we can be assured that we will reap the everlasting life that He has promised (vs. 8).<br />
<br />
As I see it, Paul is not making our perseverance the basis of our salvation, but he is indicating that our perseverance is connected with our assurance of salvation. And such assurance of God's promise of everlasting life frees us up to serve God at every opportunity, as Paul says that we must do in the following verse.<br />
<blockquote class="tr_bq">
NKJ Galatians 6:10 Therefore, as we have opportunity [καιρός, <i>kairós</i>], let us do good [ἀγαθός, <i>agathós</i>] to all, especially to those who are of the household of faith.</blockquote>
No wonder Paul has admonished us about the temptation to grow weary and discouraged in going good! He expects us to take advantage of <i>every</i> opportunity to do good to <i>every</i> person we can! Martin DeHaan offers this helpful illustration:<br />
<blockquote class="tr_bq">
Several years ago an article appeared in Time magazine about a doctor who lived through the terrible bombing of Hiroshima. When the blast occurred, Dr. Fumio Shigeto was waiting for a streetcar only a mile away, but he was sheltered by the corner of a concrete building. Within seconds after the explosion, his ears were filled with the screams of victims all around him. <br />
<br />
Not knowing what had happened, he stood there for a moment bewildered—one doctor wondering how he could ever handle this “mountain” of patients. Then, still somewhat stunned, Dr. Shigeto knelt, opened his black bag, and began treating the person nearest to him.<br />
<br />
When I look at the staggering needs of a dying world, I can easily become overwhelmed. God certainly doesn’t expect me to frantically try to help everyone in need. That’s too big a burden. Galatians 6 says that we are to “do good to all,” but that doesn’t mean we have to reach everyone. We are to help anyone we can whenever we have the opportunity to do so.<br />
<br />
When you are faced with the distressing spiritual needs of a lost world, don’t despair. All God asks is that you do what you can. (“Do What You Can,” Our Daily Bread, March 13, 2000)</blockquote>
Yes, we must do all the good we can for whomever we can. But Paul says this is especially true with regard to our fellow believers, for together with us they are a part of "he household of faith," our spiritual family. This means that, as we set our priorities, our commitment to the welfare of our brothers and sisters in Christ should come first in our thinking. And although we must never let our commitment to the body of Christ cause us to become so inwardly focused that we lose sight of our evangelistic testimony to the world around us, neither should we neglect our primary obligation to the body of Christ in our zeal to reach out to the world.<br />
<b><br />Conclusion:</b> I will conclude with the words of the nineteenth-century Scottish commentator John Brown, who has done a good job of driving home the point Paul is making here:<br />
<blockquote class="tr_bq">
Every poor and distressed man has a claim on me for pity, and, if I can afford it, for active exertion and pecuniary relief. But a poor Christian has a far stronger claim on my feelings, my labors, and my property. He is my brother, equally interested as myself in the blood and love of the Redeemer. I expect to spend an eternity with him in heaven. He is the representative of my unseen Savior, and he considers everything done to his poor afflicted as done to himself. For a Christian to be unkind to a Christian is not only wrong, it is monstrous. (As cited by Timothy George, NAC, p. 428)</blockquote>
I hope we will all remember that we <i>will</i> reap what we sow, whether it is through our giving financially and materially to others or through providing emotional support and encouragement. And how we sow in this respect is a very good indicator of whether or not we are true believers who can have assurance of God's promise of everlasting life.Keith Throophttp://www.blogger.com/profile/08112617983370327521noreply@blogger.com0tag:blogger.com,1999:blog-19532009.post-21711277859147580462017-05-15T11:20:00.000-05:002017-05-15T11:22:21.701-05:00He Died for Me by Jeff Johnson<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgKG7NWnAZh6wjDLkUKvsTzQ05MckgTrcqYsOjgUDmt6sZQWsOV5bfubd1AEqf__PV3KbKhPvsKKXkytYjYatyBZXx1RW22ivJLgw6TdvYHl1KjfWReqje90L04Msde_CbNynNv/s1600/He+Died+For+Me.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgKG7NWnAZh6wjDLkUKvsTzQ05MckgTrcqYsOjgUDmt6sZQWsOV5bfubd1AEqf__PV3KbKhPvsKKXkytYjYatyBZXx1RW22ivJLgw6TdvYHl1KjfWReqje90L04Msde_CbNynNv/s320/He+Died+For+Me.jpg" width="215" /></a></div>
Jeff Johnson's new book, <a href="https://www.amazon.com/dp/1599255081" target="_blank">He Died For Me</a>, is now available in paperback. Jeff describes the book as essentially about an “in-house debate among Calvinists,” and that it is. But I think even non-Calvinists would learn a great deal from this book. It is an excellent introduction to the historical debate concerning the efficacy and sufficiency of the atonement that anyone interested in the issue ought to read. Whether one agrees with Jeff’s final answer or not, he or she will certainly come away with a better understanding of the issues, both biblically and historically, and, no doubt, a better understanding of his or her own position as well. As for me, I approached the book with a fairly high degree of skepticism, but I was surprised by it in several ways. First, I was surprised to discover that I did not understand the historical background of the debate nearly as a well as I thought I did. Second, I was surprised to discover that I hadn’t been nearly as consistent in my thinking on the matter as I thought I had been. And, third, I was surprised that the book won me over. Jeff convinced me of his position. In addition, the book is written in a very clear and accessible way. So, for all these reasons, I highly recommend it. Even if you are not convinced by Jeff’s own arguments in the end, you will certainly learn a lot from the book. However, you may just end up being as surprised as I was. You may just end up agreeing with it! Be sure to <a href="https://www.amazon.com/dp/1599255081" target="_blank">buy</a> your copy nowKeith Throophttp://www.blogger.com/profile/08112617983370327521noreply@blogger.com0tag:blogger.com,1999:blog-19532009.post-29807131873630129202017-05-12T18:42:00.002-05:002017-05-13T17:27:42.620-05:00Bearing One's Own Load (Galatians 6:3-5 Teaching Outline) <div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhFerv-zMIkLNdLCvahbznXZ4qSEm6vK9z6Y-yxhfFbQ5cEstcghZdfyiwSkqkai54TuvM6yyhfDQ0ixFcZ7DL1TiuA5PK_eCzClLIQ8cOdzK3h9G0P7N_-6_vT1nZaf0QKjBfS/s1600/Galatians+6.5.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="150" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhFerv-zMIkLNdLCvahbznXZ4qSEm6vK9z6Y-yxhfFbQ5cEstcghZdfyiwSkqkai54TuvM6yyhfDQ0ixFcZ7DL1TiuA5PK_eCzClLIQ8cOdzK3h9G0P7N_-6_vT1nZaf0QKjBfS/s200/Galatians+6.5.jpg" width="200" /></a></div>
<i>Note: As I have pointed out before, I have a habit of including references to Greek terms
in my notes, whether I actually refer to them or not, so I have left
them in with transliterations.</i><br />
<br />
<b>Introduction:</b> Remember that in <a href="http://www.reformedbaptistblog.com/2017/05/bearing-one-anothers-burdens-galatians.html" target="_blank">last week's post</a> we saw that Paul describes the Christian life as a <i>battle</i> between the flesh and the Spirit (5:16-17) and that he further describes how crucial it is that we follow the Spirit's leading if we are to have victory in the conflict. He even describes walking in the Spirit as similar to the way a soldier follows his commander and heeds his commands. We are like soldiers at war, who must follow our leader – the Holy Spirit – and heed His commands. And, just as when one soldier is exhausted or wounded, the others help to carry the load, even so we must all recognize our responsibility to bear one another's burdens. This was the focus of last week's study of verses 1-2, but the focus of today's study is on the responsibility each one of us has to bear his own load. After all, every soldier in battle is ultimately responsible for his own pack. This responsibility is emphasized in verse 5, where Paul gives the reason for what he says in verses 3-4.<br />
<blockquote class="tr_bq">
NKJ Galatians 6:5 For [γάρ, <i>gár</i>] each one shall bear [Future Active Indicative > βαστάζω, <i>bastázō</i>] his own load [φορτίον, <i>phortíon</i>].</blockquote>
The Greek word translated <i>load</i> here is defined by the <i>Linguistic Key to the Greek New Testament</i> as a “burden, a load which one is expected to bear. It was used as a military term for a man's pack or a soldier's kit” (p. 519). But how do we understand the two responsibilities Paul has enjoined upon us in this passage, on the one hand to bear one another's burdens, and on the other hand to each bear his own load? Is there a contradiction here? Of course I don't think so. In fact, I agree with the assessment of Spiros Zodhiates, who has ably addressed this matter in his <i>Complete Word Study Dictionary</i>:<br />
<blockquote class="tr_bq">
Some critics contend that a contradiction exists in Gal. 6 between Paul's injunction that we should bear “one another's burdens” (Gal 6:2) and his assertion that “every man shall bear his own burden” (Gal 6:5). However, the conflict is only apparent. In Gal 6:2 the word for burden is <i>báros</i>, a burden or difficulty. In Gal 6:5 the word for burden is <i>phortíon</i>, responsibility. In the first case, Christians are being enjoined to help each other bear up under the vicissitudes of life. In the last case, Christians are told that each person must assume responsibility for his particular (<i>ídios</i>, one's own) duties in life; they have no right to shirk their responsibilities or to expect others to perform them. (e-Sword)</blockquote>
So, Paul teaches in this passage that <i>mutual accountability</i> and <i>personal responsibility</i> go hand-in-hand for the Christian. We must never emphasize one without the other. We must each “bear one another's burdens” (vs. 2), and we must also each “bear his own load” (vs. 5). <br />
<br />
Scot McKnight wrestles with this issue in his commentary on this passage, where he writes that:<br />
<blockquote class="tr_bq">
Our personal responsibility before God does not rob us of our accountability to others, nor does it put us on a deserted island to live a solitary life. These are Western problems that need to be faced, and the message of Paul – a mutual accountability that does not deny personal responsibility and a personal responsibility that includes a mutual accountability – stares our world in the face.<br />
<br />
I make one more observation regarding personal responsibility. In our culture we have become acutely aware of the origins and causes of our behavior. I am aware, for instance, that certain aspects of my personality come from what I learned from my father and mother; I am aware as well that some of my traits (both good and bad) appear in my two children. This is a common perception today. But in this process, at times there is an implicit excuse for our personality traits or our behavior. “I cannot help it,” one might cry, “because this is how I was raised.” Or, “You would not blame me if you knew my past.” We must sympathize here with the obvious reality that what we do and who we are result from what others have made us, and we should not refrain from recognizing that certain bad dimensions of people are not solely their fault. But what the Bible teaches is that we are personally responsible for everything we are and for everything we do, regardless of the causes and problems we might have. This, of course, leads to an entire feature of application: urging people to accept responsibility for everything they do and are. Paul teaches that we must “bear our own burdens” in this regard.</blockquote>
I essentially agree with McKnight's position, but I think it is also important to point out that, when Paul says that “each one shall bear his own load,” he is speaking in the future tense. So, to be sure, although we must each recognize our own responsibilities <i>now</i>, what Paul has primarily in mind is a <i>future</i> accountability before God, which I think will happen at the final judgment. He also speaks of this future judgment for Christians in his first epistle to the Corinthians:<br />
<blockquote class="tr_bq">
NKJ 1 Corinthians 3:10-15 According to the grace of God which was given to me, as a wise master builder I have laid the foundation, and another builds on it. But let each one take heed how he builds on it. 11 For no other foundation can anyone lay than that which is laid, which is Jesus Christ. 12 Now if anyone builds on this foundation with gold, silver, precious stones, wood, hay, straw, 13 each one's work will become clear; for the Day will declare it, because it will be revealed by fire; and the fire will test each one's work, of what sort it is. 14 If anyone's work which he has built on it endures, he will receive a reward. 15 If anyone's work is burned, he will suffer loss; but he himself will be saved, yet so as through fire.</blockquote>
Clearly this judgment will not determine whether or not we are saved, which has already been determined in this life when, by God's grace, we embraced Christ as Savior and Lord. But there will be a future judgment that takes into account what we have done with the grace He has given us.<br />
<br />
In my view, this is what Paul has in mind here in Galatians 6:5. It is not that he is unconcerned with the responsibility we each have to bear our own load now, but rather that we bear it <i>now</i> in light of the fact that we will have to bear it <i>then</i>. And, because each one of us must bear his or her own load, there are two things we must avoid: 1) conceit, and 2) comparing ourselves with others.<br />
<br />
<b>First, we must avoid <i>conceit</i>.</b><br />
<br />
This is found in verse 3, where Paul says:<br />
<blockquote class="tr_bq">
NKJ Galatians 6:3 For [γάρ, <i>gár</i>] if anyone thinks himself to be something, when he is nothing, he deceives himself.</blockquote>
This relates both to what came before it and what comes after it. Such conceit will prevent us from bearing one another's burdens as we should, as in verses 1-2, but it will also prevent us from taking proper responsibility for our own burdens, as in verse 5. And it will prevent us from accurately examining and assessing ourselves before the Lord, (as we shall see in verse 4. Paul is concerned that we avoid the same kind of conceit he has warned us about in the preceding context:<br />
<blockquote class="tr_bq">
NKJ Galatians 5:26 Let us not become conceited, provoking one another, envying one another.</blockquote>
That such conceit is a common temptation for Christians is assumed by Paul not only here, but also in his other writings. For example:<br />
<blockquote class="tr_bq">
NKJ Romans 12:3 For I say, through the grace given to me, to everyone who is among you, not to think of himself more highly than he ought to think, but to think soberly, as God has dealt to each one a measure of faith.<br />
<br />
NKJ 1 Corinthians 4:7 For who makes you differ from another? And what do you have that you did not receive? Now if you did indeed receive it, why do you boast as if you had not received it?<br />
<br />
NKJ Philippians 2:3-4 Let nothing be done through selfish ambition or conceit, but in lowliness of mind let each esteem others better than himself. 4 Let each of you look out not only for his own interests, but also for the interests of others.</blockquote>
As David Guzik has said, “If I esteem you above me, and you esteem me above you, a marvelous thing happens: we have a community where everyone is looked up to, and no one is looked down on!” (<i>Commentary on Philippians</i>, e-Sword).<br />
<br />
At any rate, it is clear from passages such as these, as well as the text before us this morning, that Paul viewed pride as a grave danger that the Christian must avoid. Pride causes us to forget that we ourselves are completely dependent upon the grace of God, <i>and it does this by deception</i>. As Paul says in this verse, if anyone thinks himself to be something, when he is nothing, “he deceives himself.” This led Matthew Henry to conclude that “Self-<i>con</i>ceit is but self-<i>de</i>ceit.” (<i>Commentary on the Whole Bible</i>, e-Sword, italics mine)<br />
<br />
It is pride that deceives us into thinking we are something when we are nothing. But what, exactly, does Paul mean when he uses the word <i>nothing</i>. Does he mean:<br />
<blockquote class="tr_bq">
1) That we are “nothing” in the sense that we are t<i>otally worthless</i>?<br />
<br />
2) That we are “nothing” <i>in comparison to God</i>?<br />
<br />
3) That we are “nothing” <i>in comparison to what we are deceived into thinking we are</i>?</blockquote>
I think Paul has in mind the latter of these three possibilities. After all, he is speaking in the context of the need to bear one another's burdens by helping one who is caught is some sin, and he warns us to be careful lest we too are tempted (as in vss. 1-2). <br />
<br />
As we saw last week, if we are not careful, we can start to think that we are <i>better</i> than someone else who is struggling with some sin that we might not be dealing with ourselves. But a spiritual person (as in vs. 1) will realize that he too is capable of falling into sin and will be moved by compassion to help his brother rather than to look down on him. <br />
<br />
The point here is really that we should be aware that a prideful attitude toward others in their struggle with sin necessarily means that we are self-deceived. <i>In this sense</i> we are tricked into thinking we are something when we are nothing. In reality we are no better than anyone else! We are all just sinners saved by grace!<br />
<br />
<b>Second, we must avoid<i> comparing ourselves with others</i>.</b><br />
<br />
Conceit seems inevitably to lead to comparing ourselves with others, which is one reason we need to avoid it, and which is why I think Paul says what he says in verse 4:<br />
<blockquote class="tr_bq">
NKJ Galatians 6:4 But let each one examine [Present Active Imperative > δοκιμάζω, <i>dokimázō</i>] his own work, and then he will have [Future active Indicate > ἔχω, <i>échō</i>] rejoicing [Noun καύχημα, <i>kaúchēma</i>] in himself alone, and not in another.</blockquote>
When Paul issues the primary command in this verse, that we must “each one examine his own work,” he assumes it is necessary because we are tempted to boast in comparison with others. He uses a Greek verb that means “to examine, to approve after testing or examination. The word was used for the testing of metals to see whether they were pure” (<i>Linguistic Key to the Greek New Testament</i>, p. 519). This word implies a very careful examination that we must each make of our own work, or whatever it is we do with our lives, particularly in service to the Lord.<br />
<br />
When we each conduct such an examination and find something worthy of approval, then we will each have<i> a cause</i> for “rejoicing” in our own efforts rather than in comparison to the efforts of another. The Greek noun translated <i>rejoicing</i> here in the New King James Version refers to the <i>ground</i> or<i> reason</i> one has for <i>boasting</i> (<i>Ling. Key</i>, p. 519). This idea is better reflected in the ESV and the NASB. I think the KJV and NKJV prefer to translate it <i>rejoicing</i> because they want to avoid the idea that a Christian should ever boast in himself for any reason. They would certainly want to avoid the NIV's skewed translation that encourages a man to “take pride in himself.” Indeed, such an idea seems to go against the very concern Paul has in the context that we avoid conceit.<br />
<br />
But is <i>all</i> boasting about something we find in ourselves to be considered <i>prideful</i> or<i> sinful</i> boasting? It certainly is if it is <i>self-reliant</i> or <i>self-aggrandizing</i> boasting. This is the kind of boasting James warns us about:<br />
<blockquote class="tr_bq">
NKJ James 4:13-16 Come now, you who say, “Today or tomorrow we will go to such and such a city, spend a year there, buy and sell, and make a profit”; 14 whereas you do not know what will happen tomorrow. For what is your life? It is even a vapor that appears for a little time and then vanishes away. 15 Instead you ought to say, “If the Lord wills, we shall live and do this or that.” 16 But now you boast in your arrogance. All such boasting is evil.</blockquote>
But, again, is <i>all</i> boasting about something we find in ourselves to be considered <i>prideful</i> or <i>sinful</i> boasting? I don't think so, for, after examining ourselves thoroughly and finding something worthy of approval, we will also discover that it is <i>a result of God's working in us</i>. Remember what Paul wrote to the Ephesians on this point:<br />
<blockquote class="tr_bq">
NKJ Ephesians 2:8-10 For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, 9 not of works, lest anyone should boast. 10 For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them.</blockquote>
So, we should never boast in such a way that we trust in and glorify our own works rather than the grace and working of God in our lives. But if God is working in our lives, then there will be <i>something</i> worthy of approval and thus worthy of boasting about, won't there? I think so, and I think this is why Paul elsewhere teaches that it is always a good thing to boast about <i>what God has done in and through us</i>. For example:<br />
<blockquote class="tr_bq">
NKJ 1 Corinthians 1:26-31 For you see your calling, brethren, that not many wise according to the flesh, not many mighty, not many noble, are called. 27 But God has chosen the foolish things of the world to put to shame the wise, and God has chosen the weak things of the world to put to shame the things which are mighty; 28 and the base things of the world and the things which are despised God has chosen, and the things which are not, to bring to nothing the things that are, 29 that no flesh should glory [καυχάομαι, <i>kaucháomai</i>, <i>boast</i>, verb related to the noun καύχημα, <i>kaúchēma</i>, in Gal. 6:4] in His presence. 30 But of Him you are in Christ Jesus, who became for us wisdom from God – and righteousness and sanctification and redemption – 31 that, as it is written, “He who glories [καυχάομαι, <i>kaucháomai</i>], let him glory [καυχάομαι, <i>kaucháomai</i>] in the LORD.”</blockquote>
<blockquote class="tr_bq">
NKJ 2 Corinthians 1:12 For our boasting [related noun καύχησις, <i>kaúchēsis</i>] is this: the testimony of our conscience that we conducted ourselves in the world in simplicity and godly sincerity, not with fleshly wisdom but by the grace of God, and more abundantly toward you.</blockquote>
<blockquote class="tr_bq">
NKJ 2 Corinthians 10:17-18 But “he who glories [καυχάομαι, <i>kaucháomai</i>], let him glory [καυχάομαι, <i>kaucháomai</i>] in the LORD.” 18 For not he who commends himself is approved [δόκιμος,<i> dókimos</i>, adjective related to the verb δοκιμάζω, <i>dokimázō</i>, in Gal. 6:4], but whom the Lord commends.</blockquote>
We too may boast about what God is doing in and through us. And we may look forward to doing so when we stand before Him in the final judgment, placing all our confidence in what He has done rather than in our own efforts or abilities.<br />
<br />
<b>Conclusion:</b> I will conclude by encouraging all of us to ask ourselves such questions as, “When I put my own life to the test, do I find in myself good reason to boast about what God is doing <i>for</i>, <i>in</i>, and <i>through</i> me? Or do I find myself constantly comparing myself to others so that I can feel better about myself?”<br />
<br />
As James Montgomery Boice points out, “To use others as a norm is a kind of escape” (EBC, Vol. 10, p. 502).<br />
<br />
Let us not try to escape the results of careful examination before the Lord, and if we find little or nothing worthy of approval, let us ask the Lord to so work in us that we might look forward to standing before Him at the judgment, whether through saving us from sin or through renewing repentance and faith in a wayward heart. <br />
<br />
But, on the other hand, let us also avoid the kind of self-centered introspection that loses sight of God's Word as the standard by which we must always judge ourselves. As Timothy George has insightfully observed:<br />
<blockquote class="tr_bq">
… there is a great difference between introspection and self-examination. The former can easily devolve into a kind of narcissistic, spiritual navel-gazing that has more in common with types of Eastern mysticism than with classic models of the devotional life in historic Christianity. True self-examination is not merely taking one's spiritual pulse beat on a regular basis but rather submitting one's thoughts, attitudes, and actions to the will of God and the mind of Christ revealed in Holy Scripture.</blockquote>
Amen! I hope we will all take time this week for such self-examination, and perhaps, if we need to, ask help in this regard from our brothers and sisters ion the Lord.Keith Throophttp://www.blogger.com/profile/08112617983370327521noreply@blogger.com1tag:blogger.com,1999:blog-19532009.post-34258907795292138952017-05-04T15:06:00.001-05:002017-05-04T15:06:29.800-05:00Bearing One Another's Burdens (Galatians 6:1-2 Teaching Outline)<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjaWZyUfc3FlLWa-Kj2hKhHgentii4FvYTONb9YwGSfsv7Swfhp0G_X_jMAVi_vkxOzeJnry_RAwDJV1AXrphIP8uraY6D0j4FkNnx6jJUdoceeZEqwNbOfm9HBiN1Cuh6VwQoa/s1600/Galatians+6.2.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjaWZyUfc3FlLWa-Kj2hKhHgentii4FvYTONb9YwGSfsv7Swfhp0G_X_jMAVi_vkxOzeJnry_RAwDJV1AXrphIP8uraY6D0j4FkNnx6jJUdoceeZEqwNbOfm9HBiN1Cuh6VwQoa/s1600/Galatians+6.2.jpg" /></a></div>
<i>Note: Begin reading the passage at 5:16 and read through 6:5 in order to get the context in mind. Note also that I have a habit of including references to Greek terms in my notes, whether I actually refer to them or not, so I have left them in with transliterations.</i><br /><br /><b>Introduction:</b> These days it is not uncommon to hear people say, “I am a <i>spiritual</i> person.” It is a statement not infrequently heard from celebrities such as actors and pop singers, and it is becoming an increasingly popular sentiment. I’m not sure, however, precisely what is meant by the statement, and, frankly, I’m not sure those who make the claim know what they mean by it. Yet the Apostle Paul spoke of certain people as being <i>spiritual</i>, and he had a very definite understanding of the term in mind, one that he expected his fellow Christians to share. We shall begin to see what he means by the term as we examine the preceding context of our passage, in which Paul has described the Christian life as a <i>battle</i> between the flesh and the Spirit. For example:<br />
<blockquote class="tr_bq">
NKJ Galatians 5:16-17 “I say then: Walk in the Spirit, and you shall not fulfill the lust of the flesh. 17 For the flesh lusts [Pres. Act. Ind. > ἐπιθυμέω, <i>epithuméō</i>, <i>continually desires</i>] against [κατά, <i>katá</i>] the Spirit, and the Spirit against [κατά] the flesh; and these are contrary [Pres. Mid. Ind. > ἀντίκειμαι, <i>antíkeimai</i>, <i>constantly opposed</i>] to one another, so that you do not do the things that you wish.”</blockquote>
Not surprisingly, then, Paul goes on to stress how crucial it is that we follow the Spirit's leading if we are to have victory in the conflict:<br />
<blockquote class="tr_bq">
NKJ Galatians 5:25 “If we live in the Spirit, let us also walk in the Spirit.”</blockquote>
As we have seen, earlier in the epistle Paul already commanded us to <i>walk in the Spirit</i> (vs. 16), and then he also spoke of our being <i>led by the Spirit</i>, in which the active role of the Spirit Himself was emphasized (vs. 18). In those statements, as well as this one, Paul used the present tense to denote a <i>continual</i> or <i>habitual</i> walking or being led. In other words, being led by the Spirit, and thus walking in the Spirit, is not something we do once and then we are done. It is something that characterizes the whole life of the believer, day in and day out.<br /><br />But in verse 25 Paul used a different word for <i>walk</i> than he used in verse 16. There he used the typical Greek word for walking – περιπατέω, <i>peripatéō</i> – but here in verse 25 he used a specialized Greek word – στοιχέω, <i>stoichéō</i> – which literally means to “be drawn up or advance in line, belong in the ranks” and was used of soldiers marching or advancing in line (Friberg #25001, BibleWorks). But it is used figuratively here with the sense of walking in the steps of the Spirit as He leads. The <i>ESV Study Bible</i> is thus on the right track when it says that this verb means to “walk in line behind a leader.” And J. I. Packer is also close to the mark when he takes it to mean that we must “keep in step with the Spirit” (in the book by that title). G. Walter Hansen has even been so bold as to assert:<br />
<blockquote class="tr_bq">
<i>Keep in step</i> is a military command to make a straight line or to march in ordered rows. The Spirit sets the line and the pace for us to follow. Keeping in step with the Spirit takes active concentration and discipline of the whole person. We constantly see many alternative paths to follow; we reject them to follow the Spirit. We constantly hear other drummers who want to quicken or slow down our pace; we tune them out to listen only to the Spirit. (IVPNTC, e-Sword)</blockquote>
Paul has taught in this passage that we are in a battle with the flesh, in which “the desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh, for these are opposed to each other,” as he put it in verse 17 (ESV). In this battle we must learn to be led by the Spirit and to keep in step with His every command. This walking in the Spirit is similar to the way a soldier follows his commander and heeds his commands. So, we might say that, just as soldiers at war all have a pack to carry, so do we. And just as when one soldier is exhausted or wounded, the others help to carry the load, even so we must all recognize our responsibility to bear one another's burdens. We see this necessity in the central command of today's passage, which is found in verse 2:<br />
<blockquote class="tr_bq">
NKJ Galatians 6:2a Bear [Present Active Imperative > βαστάζω, <i>bastázō</i>] one another's burdens [βάρος, <i>báros</i>]</blockquote>
But how should this be done? In what way are we to bear one another's burdens? We will see that we do this <i>by restoring others</i> and <i>by loving others</i>. Both of these ideas are taught by Paul in these verses. He begins by giving a specific application (restoring others) and then goes on to focus on the general principle behind it (loving others). We will follow this same order, then, in our examination of the text. And we will see that 1) we must bear one another's burdens by restoring others, and 2) we must bear one another's burdens by loving others.<br /><b><br />I. We Must Bear One Another's Burdens By Restoring One Another</b> (vs. 1)<br />
<br />
We see this principle clearly stated in verse one:<br />
<blockquote class="tr_bq">
NKJ Galatians 6:1 Brethren, if a man is overtaken [προλαμβάνω, <i>prolambánō</i>] in any trespass [παράπτωμα, <i>paráptōma</i>], you who are spiritual [πνευματικός, <i>pneumatikós</i>] restore [Present Imperative > καταρτίζω,<i> katartízō</i>] such a one in a spirit of gentleness, considering yourself lest you also be tempted.</blockquote>
When he gives the command to <i>restore</i> one another, Paul uses a Greek verb (καταρτίζω, <i> katartízō</i>) that basically means to “put in order, restore to a former condition, mend, [or] repair” (Friberg #15350, BibleWorks). It was used in the Gospels to describe the disciples' mending of their nets (Matt. 4:21; Mark 1:19). But it also had a technical meaning as a medical term used to refer to setting a bone or joint (<i>Linguistic Key</i>, p. 518). So we can understand why it could have been used figuratively to describe the restoration of a sinning brother. The late James Montgomery Boice applied the term this way:<br />
<blockquote class="tr_bq">
The verb is a medical term used in secular Greek for setting a fractured bone. What is wrong in the life of the fallen Christian is to be set straight. It is not to be neglected or exposed openly. (EBC, Vol. 10)</blockquote>
John Stott also offers some helpful observations about the implications of this command:<br />
<blockquote class="tr_bq">
Notice how positive Paul’s instruction is. If we detect somebody doing something wrong, we are not to stand by doing nothing on the pretext that it is none of our business and we have no wish to be involved. Nor are we to despise and condemn him in our hearts, and if he suffers for his misdemeanor, say 'Serves him right' or 'Let him stew in his own juice.' Nor are we to report him to the minister, or gossip about him to our friends in the congregation. No, we are to 'restore' him, to 'set him back on the right path' (JBP). (<i>The Message of Galatians</i>, p. 160)</blockquote>
Or as David Guzik puts it, “The overtaken ones need to be restored. They are not to be ignored. They are not to be excused. They are not to be destroyed. The goal is always restoration” (<i>Commentary on Galatians</i>, e-Sword).<br /><br />Restoration is indeed the focus Paul wants us to have. But he not only commands us to restore one another; he also provides crucial information that we need in order to fulfill this responsibility. He says something about <i>who should be restored</i>, <i>who should do the restoring</i>, and <i>how the restoration should be done</i>. Let's briefly consider each of these points as we seek to understand Paul's teaching here.<br /><br /><b>1. Paul tells us <i>who should be restored</i></b> (vs. 1a).<br /><br />He says that one “overtaken in any trespass” should be restored. The Greek verb translated <i>overtaken</i> (προλαμβάνω, <i>prolambánō</i>) here means “to overtake by surprise, to overpower before one can escape” (<i>Linguistic Key</i>, p. 518). The use of this verb probably indicates that the person is not deliberately or remorselessly sinning, but, even if he is deliberately sinning, the idea is that he has been <i>caught</i> or <i>trapped</i> in the sin.<br /><br />I don't think, then, that Paul intends for us to be constantly confronting every possible sin we can find in a brother. Indeed, if that were the case, I don’t think we would have time for anything else! Rather he wants us to confront any trespass by which one has been <i>overtaken</i>. And this certainly means that no <i>nagging</i> or <i>persistent</i> sin should be let go without seeking to correct and restore the person caught in it.<br /><br /><b>2. Paul tells us <i>who should do the restoring</i></b> (vs. 1b).<br /><br />He says that those “who are spiritual” should do the restoring. Given that he uses the plural when he addresses “you [plural] who are spiritual,” without any further qualification, we may assume that Paul is not referring to a select few here but to the majority. And we may <i>not</i> assume that Paul has in mind different classes of Christians, as some might be tempted to assume. When he refers to those who are <i>spiritual</i>, he means those who have attained a basic level of Christian maturity and consistency in their walk. If we recall the preceding context, we can say a number of things about those who are spiritual:<br />
<blockquote class="tr_bq">
1) The <i>spiritual</i> are those who are <i>trusting in Christ alone</i> for salvation. They are those, for example, who can say with Paul:<br /><br />NKJ Galatians 2:20-21 I have been crucified with Christ; it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself for me. 21 I do not set aside the grace of God; for if righteousness comes through the law, then Christ died in vain.<br /><br />2) The <i>spiritual</i> are those who have <i>received the Spirit by faith</i>. Remember, for example, Paul's earlier challenge:<br /><br />NKJ Galatians 3:2-3 This only I want to learn from you: Did you receive the Spirit by the works of the law, or by the hearing of faith? 3 Are you so foolish? Having begun in the Spirit, are you now being made perfect by the flesh?<br /><br />3) The <i>spiritual</i> are those who are <i>walking in the Spirit</i> and <i>battling the flesh</i>. As we have already seen, for example:<br /><br />NKJ Galatians 5:16-17 I say then: Walk in the Spirit, and you shall not fulfill the lust of the flesh. 17 For the flesh lusts against the Spirit, and the Spirit against the flesh; and these are contrary to one another, so that you do not do the things that you wish.<br /><br />4) The <i>spiritual</i> are those who are <i>demonstrating the fruit of the Spirit</i>.<br /><br />NKJ Galatians 5:22-23 But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, 23 gentleness [πραΰτης], self-control. Against such there is no law.<br /><br />5) The <i>spiritual</i> are those who humbly realize that they have not yet arrived at a point where they themselves cannot fall into sin. For example:<br /><br />NKJ Galatians 5:25-26 If we live in the Spirit, let us also walk in the Spirit. 26 Let us not become conceited ….<br /><br />Or consider Paul's warning at the end of verse one, where he makes it clear that those who are spiritual may also be tempted to sin: <br /><br />NKJ Galatians 6:1d … considering yourself lest you also be tempted.</blockquote>
This leads us to the next point.<br /><br /><b>3. Paul tells us <i>how restoration should be done</i></b> (vs. 1b-c).<br /><br />He says at least two things about how restoration should be done.<br />
<br />
<i>First</i>, restoration must be done <i>caringly</i>. I think this is indicated when Paul says that restoration should be done in a spirit of gentleness [πραΰτης, <i>praǘtēs</i>].<br />
<br />
Here Paul is actually recalling an aspect of the fruit of the Spirit mentioned earlier in 5:23. The Greek word translated <i>gentleness</i> there in most modern translations may also be translated <i>meekness</i>, as in the King James Version. The <i>Analytical Lexicon to the Greek New Testament</i> defines it “as a quality of gentle friendliness <i>gentleness</i>, <i>meekness</i> (as strength that accommodates to another's weakness), [or] <i>consideration</i>” (Friberg #22840, BibleWorks). Jesus, who was God incarnate, demonstrated this attribute in his gentle calling to His disciples:<br />
<blockquote class="tr_bq">
NKJ Matthew 11:28-29 Come to Me, all you who labor and are heavy laden, and I will give you rest. 29 Take My yoke upon you and learn from Me, for I am gentle [πραΰς, <i>praǘs</i>, adjective related to the noun πραΰτης, <i>praǘtēs</i>] and lowly in heart, and you will find rest for your souls.</blockquote>
Here we see Jesus as the ultimate example of “strength that accommodates to another's weakness,” for here we have One who is <i>God Himself</i> accommodating Himself to our weakness! And we are to follow His example when we seek to restore a fallen brother or sister in Christ. We too are to be gentle and lowly of heart as we confront their sin and encourage them to repent.<br /><br />When Paul refers here to “a spirit” of gentleness, he may simply mean that we should have a gentle <i>attitude</i> or <i>demeanor</i>. But it is also possible that he means that we should restore a fallen brother <i>by the Spirit who produces gentleness</i>. Either way, in the context gentleness is definitely the attitude or demeanor we must have, and gentleness is definitely also that which comes from the Holy Spirit.<br />
<br />
<i>Second</i>, restoration must be done <i>cautiously</i>. I think this is indicated when Paul says “considering yourself [singular] lest you [singular] also be tempted.”<br />
<br />
The <i>Linguistic Key to the Greek New Testament</i> says concerning the verb translated <i>considering</i> here that “the verb indicates being sharply attentive, very diligent and the pres. tense indicates continually doing so” (p. 518). In other words, we need to be constantly on our guard lest, in our attempt to help another who is caught in sin, we too are tempted to sin.<br /><br />But in what way might you or I be tempted to sin as we seek to restore a sinning brother or sister? Paul does not say precisely, but it might include several possibilities. For example: <br />
<blockquote class="tr_bq">
(1) We might be tempted to fall into the same sin as the one we are trying to help.<br />(2) We might be tempted to be harsh or unforgiving.<br />(3) We might be tempted to be prideful and feel superior to them.</blockquote>
I think that Paul definitely has at least this this last problem in mind here, for he goes on to say in verse 3, “For if anyone thinks himself to be something, when he is nothing, he deceives himself.”<br /><br />Pride will certainly get in the way of our effectiveness in bearing one another's burdens by restoring one another, but it will also keep us from loving one another as we should, and this leads to the second main point.<br /><br /><b>II. We Must Bear One Another's Burdens By Loving One Another</b> (vs. 2b)<br /><br />This is found in the second part of verse 2:<br />
<blockquote class="tr_bq">
NKJ Galatians 6:2b and so fulfill [ἀναπληρόω, <i>anaplēróō</i>] the law of Christ.</blockquote>
Paul means by this that we must <i>love one another</i>, because this is what he means when he speaks of “the law of Christ.” This becomes clear when remember what he has said earlier in the context:<br />
<blockquote class="tr_bq">
NKJ Galatians 5:13-14 For you, brethren, have been called to liberty; only do not use liberty as an opportunity for the flesh, but through love serve one another. 14 For all the law is fulfilled [πληρόω, <i>pleróō</i>] in one word, even in this: “You shall love your neighbor as yourself.”</blockquote>
It is important to remember also in this regard Jesus' own teaching, which I think Paul has in mind here:<br />
<blockquote class="tr_bq">
NKJ John 13:34-35 A new commandment I give to you, that you love one another; as I have loved you, that you also love one another. 35 By this all will know that you are My disciples, if you have love for one another.</blockquote>
So, we bear one another's burdens by loving one another, or, better still, we love one another by bearing one another's burdens.<br /><br />Thus, in this passage we have the general moral obligation to love one another, leading to the general principle that we must bear one another's burdens, and this in turn involves the specific application with which we have spent most of our time this morning, namely the restoring of a fallen brother or sister who has been caught in a sin. <br /><br />So, we restore fallen brethren <i>because it is the loving thing to do</i>. The command to love others is what drives our interest in restoring others. Let us never think, then, that we are truly loving others if we neglect to confront a persistent sin in their lives! In fact, we would do well remember the original context of the command to “love your neighbor as yourself”:<br />
<blockquote class="tr_bq">
NKJ Leviticus 19:17-18 You shall not hate your brother in your heart. You shall surely rebuke your neighbor, and not bear sin because of him. 18 You shall not take vengeance, nor bear any grudge against the children of your people, but you shall love your neighbor as yourself: I am the LORD.</blockquote>
But if loving others is the most important command, and restoring others is just one application of how we lovingly bear one another's burdens, we may assume that loving others will certainly involve bearing one another's burdens in other ways as well. For example, we could say further that:<br />
<blockquote class="tr_bq">
1) We should bear one another's <i>economic burdens</i>. A good example of this would be Paul's challenge to the Corinthian church concerning giving. After noting of the example of sacrificial giving by the Macedonian churches, Paul says: </blockquote>
<blockquote class="tr_bq">
NKJ 2 Corinthians 8:8-15 I speak not by commandment, but I am testing the sincerity of your love by the diligence of others. 9 For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sakes He became poor, that you through His poverty might become rich. 10 And in this I give advice: It is to your advantage not only to be doing what you began and were desiring to do a year ago; 11 but now you also must complete the doing of it; that as there was a readiness to desire it, so there also may be a completion out of what you have. 12 For if there is first a willing mind, it is accepted according to what one has, and not according to what he does not have. 13 For I do not mean that others should be eased and you burdened; 14 but by an equality, that now at this time your abundance may supply their lack, that their abundance also may supply your lack-- that there may be equality. 15 As it is written, “He who gathered much had nothing left over, and he who gathered little had no lack.”<br /><br />2) We should bear one another's <i>emotional burdens.</i> I think we can find a couple of examples of Paul's teaching about this elsewhere in Scripture as well. For example:<br /><br />NKJ 2 Corinthians 1:3-5 Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort, 4 who comforts us in all our tribulation, that we may be able to comfort those who are in any trouble, with the comfort with which we ourselves are comforted by God. 5 For as the sufferings of Christ abound in us, so our consolation also abounds through Christ.<br /><br />Or, as he puts it more simply to the Roman Christians: <br /><br />NKJ Romans 12:15 Rejoice with those who rejoice, and weep with those who weep.</blockquote>
<b>Conclusion:</b> I would like to conclude simply by observing that Paul's teaching here assumes that, as we mature as Christians – as we learn to be more <i>spiritual</i>, which is to say, S<i>pirit-led</i> – we will bear one another's burdens. But doesn't this also assume that we will <i>share</i> our burdens with others so that they can help to bear them? I think John Stott insightfully addresses this matter in his commentary on verse 2:<br />
<blockquote class="tr_bq">
Notice the assumption which lies behind this command, namely that we all have burdens and that God does not mean for us to carry them alone. Some people try to. They think it a sign of fortitude not to bother other people with their burdens. Such fortitude is certainly brave. But it is more stoical than Christian. Others remind us that we are told in Psalm 55:22 to 'cast your burden on the Lord, and he will sustain you', and that the Lord Jesus invited the heavy-laden to come to Him and promised to give them rest (Mt. 11:28). They therefore argue that we have a divine burden-bearer that is quite adequate, and that it is a sign of weakness to require any human help. This too is a grievous mistake. True, Jesus Christ alone can bear the burden of our sin and guilt; He bore it is His own body when He died on the cross. But this is not so with our other burdens – our worries, temptations, doubts, and sorrows. Certainly, we can cast these burdens on the Lord as well. We can cast <i>all</i> our care on Him, since He cares for us (I Pet. 5:7, AV). But remember that one of the ways in which He bears these burdens of ours is through human friendship (<i>The Message of Galatians</i>, p. 156)</blockquote>
I hope we will all better learn not only to take our burdens to the Lord in prayer, but also to allow our fellow believers to be instruments of the Lord in our lives by humbly sharing our burdens with them and even accepting correction from them when we need it. In fact, I hope we will learn even to share the burden of a besetting sin if need be. As the Apostle James admonishes us:<br />
<blockquote class="tr_bq">
NKJ James 5:16 Confess your trespasses to one another, and pray for one another, that you may be healed. The effective, fervent prayer of a righteous man avails much.</blockquote>
Keith Throophttp://www.blogger.com/profile/08112617983370327521noreply@blogger.com0tag:blogger.com,1999:blog-19532009.post-44578770330872282402017-04-28T14:40:00.006-05:002017-06-04T10:08:49.786-05:00The Self-attesting Authority of Scripture (Teaching Outline)<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg5nxyTzmAPK2DILUH2iFgCTHUdfOuSvhylEMT86zCeEmH24s97CLv6DwIgvkl6Gu169XJ7DXbUOG9QBDtQafgavBVdo36soC9zippImZXS3an9MFobXJMqOLLqNY5I35KJgYZd/s1600/Holy+Bible.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="150" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg5nxyTzmAPK2DILUH2iFgCTHUdfOuSvhylEMT86zCeEmH24s97CLv6DwIgvkl6Gu169XJ7DXbUOG9QBDtQafgavBVdo36soC9zippImZXS3an9MFobXJMqOLLqNY5I35KJgYZd/s200/Holy+Bible.jpg" width="200" /></a></div>
<b>Introduction:</b> The <i>Baptist Confession of 1689</i> speaks of our strongly held belief in the self-attesting truth and authority of Scripture when it states:<br />
<blockquote class="tr_bq">
We may be moved and induced by the testimony of the Church of God to a high and reverent esteem of the Holy Scriptures; and the heavenliness of the matter, the efficacy of the doctrine, and the majesty of the style, the consent of all the parts, the scope of the whole (which is to give all glory to God), the full discovery it makes of the only way of man's salvation, and many other incomparable excellencies, and entire perfections thereof, are arguments whereby it does abundantly evidence itself to be the Word of God. Yet notwithstanding, our full persuasion and assurance of the infallible truth and divine authority thereof is from the inward work of the Holy Spirit, bearing witness by and with the Word in our hearts. [Jo. 16:13-14; 1 Cor. 2:10-12; 1 John 2:2, 20, 27.] (Ch. 1.5)</blockquote>
Thus our confession succinctly describes <i>both</i> the idea of the self-attesting, or self-evidencing, nature of Scripture <i>and</i> the idea that the work of the Holy Spirit in our hearts is necessary in order for us be fully persuaded and assured that Scripture really is the Word of God. Today I would like to take some time to briefly review some of the ways in which Scripture testifies to its own truthfulness, inerrancy, authority, and sufficiency, with the hope that the Holy Spirit will indeed work “by and with the Word in our hearts” in order to help strengthen our “assurance of the infallible truth and divine authority thereof.”<br />
<br />
<b>I. The Truthfulness of Scripture</b><br />
<br />
The truthfulness of Scripture is assured because Scripture is the Word of God and because God cannot lie. Thus we can be confident that we have the very word of God Himself in Scripture because He worked through the writers of Scripture in order to ensure this very thing. Remember, for example, David’s prayer of gratitude after God established His covenant with him:<br />
<blockquote class="tr_bq">
NKJ 2 Samuel 7:28 And now, O Lord GOD, <u>You are God, and Your words are true</u>, and You have promised this goodness to Your servant.</blockquote>
Recall also the words that the LORD put in the mouth of Balaam after Balak had asked him to curse Israel:<br />
<blockquote class="tr_bq">
NKJ Numbers 23:19 <u>God is not a man, that He should lie</u>, nor a son of man, that He should repent. Has He said, and will He not do? Or has He spoken, and will He not make it good?</blockquote>
In other words, God never lies, and He never fails to keep His promises. This is a fact that the Apostle Paul also affirms in the opening of his Epistle to Titus:<br />
<blockquote class="tr_bq">
NKJ Titus 1:1-2 Paul, a bondservant of God and an apostle of Jesus Christ, according to the faith of God's elect and the acknowledgment of the truth which accords with godliness, 2 in hope of eternal life which <u>God, who cannot lie</u>, promised before time began …</blockquote>
The author of Hebrews also stresses this important fact as the basis for our assurance:<br />
<blockquote class="tr_bq">
NKJ Hebrews 6:11-18 And we desire that each one of you show the same diligence to the full assurance of hope until the end, 12 that you do not become sluggish, but imitate those who through faith and patience inherit the promises. 13 For when God made a promise to Abraham, because He could swear by no one greater, He swore by Himself, 14 saying, ‘Surely blessing I will bless you, and multiplying I will multiply you.’ 15 And so, after he had patiently endured, he obtained the promise. 16 For men indeed swear by the greater, and an oath for confirmation is for them an end of all dispute. 17 Thus God, determining to show more abundantly to the heirs of promise the immutability of His counsel, confirmed it by an oath, 18 that by two immutable things, in which <u>it is impossible for God to lie</u>, we might have strong consolation, who have fled for refuge to lay hold of the hope set before us.</blockquote>
Because God cannot lie, we also know, then, that Scripture is true, since Scripture is the Word of God. The Apostle Peter describes how God gave us Scripture this way:<br />
<blockquote class="tr_bq">
NKJ 2 Peter 1:19-21 And so we have the prophetic word confirmed, which you do well to heed as a light that shines in a dark place, until the day dawns and the morning star rises in your hearts; 20 knowing this first, that <u>no prophecy of Scripture is of any private interpretation</u> [NET = “No prophecy of Scripture ever comes about by the prophet's own imagination”], 21 for prophecy never came by the will of man, but holy men of God spoke as they were moved by the Holy Spirit.</blockquote>
Scripture thus testifies of the truthfulness of God and of the fact that God gave us the Scriptures as a revelation of His own Word. We are therefore not surprised to find that Scripture repeatedly proclaims its own truthfulness as the Word of God. For example, the Psalmist asserts the truth of the entirety of Scripture when he writes in praise to God:<br />
<blockquote class="tr_bq">
NKJ Psalm 119:160 The entirety of Your word is truth, and every one of Your righteous judgments endures forever.</blockquote>
Our Lord Jesus also asserted that the Word of God – and thus Scripture – is true when He prayed for us:<br />
<blockquote class="tr_bq">
NKJ John 17:17 Sanctify them by Your truth. Your word is truth.</blockquote>
It is no wonder, then, that the Apostle Paul admonishes pastors to be careful in their handling of the Word of God when he writes to Timothy:<br />
<blockquote class="tr_bq">
NKJ 2 Timothy 2:15 Be diligent to present yourself approved to God, a worker who does not need to be ashamed, <u>rightly dividing</u> [or <i>accurately handling</i>, as in NASB] the word of truth.</blockquote>
Thus we see how Scripture testifies <i>both</i> to the truthfulness of God <i>and</i> to its own truthfulness as the Word of God. Yet this has other implications as well. For example, if all of Scripture is true because it is the Word of God Himself, then it necessarily follows that it is also infallible, which leads us to our next point.<br />
<br />
<b>II. The Inerrancy of Scripture</b><br />
<br />
Scripture repeatedly assumes its own infallibility or inerrancy, not only as a necessary conclusion to be drawn from its complete truthfulness, but also in other ways. For example, David wrote:<br />
<blockquote class="tr_bq">
NKJ Psalm 12:6-7 The words of the LORD are pure words, like silver tried in a furnace of earth, Purified seven times. 7 You shall keep them, O LORD, You shall preserve them from this generation forever.</blockquote>
When David says that the words of the LORD are “pure,” the context indicates that he means to say that they are “untainted by falsehood or deception” (NET Bible notes, BibleWorks). This is in stark contrast to the words of the wicked mentioned previously in verse 2, who speak “with flattering lips and with a double heart.” Their words cannot be trusted, and they are also ever changing, unlike the words of the LORD, for he “shall preserve them from this generation forever.” Thus the implication is that the Word of God is also <i>trustworthy</i>; it is <i>reliable</i>.<br />
<br />
The truth and reliability of the Word of God is also a repeated theme in Psalm 119. For example:<br />
<blockquote class="tr_bq">
NKJ Psalm 119:86 All Your commandments are faithful [<i>sure</i>, <i>trustworthy</i>]; they persecute me wrongfully [ESV = “with falsehood”]; help me!</blockquote>
<blockquote class="tr_bq">
NKJ Psalm 119:151 You are near, O LORD, and all Your commandments are truth.</blockquote>
And, although we have already considered this next verse from Psalm 119, we would do well to consider it again here:<br />
<blockquote class="tr_bq">
NKJ Psalm 119:160 The entirety of Your word is truth, and every one of Your righteous judgments endures forever. </blockquote>
The complete truthfulness and trustworthy character of God and His Word, which means also the infallibility or inerrancy of God and His Word, are thus a consistent source of assurance for believers and a consistent reason for praising God.<br />
<br />
Our Lord Jesus also constantly assumed the truthfulness and reliability of Scripture when He said such things as, “For assuredly, I say to you, till heaven and earth pass away, one jot or one tittle will by no means pass from the law till all is fulfilled” (Matt. 5:18), or that “the Scripture cannot be broken” (John 10:35). In fact, when Jesus appeals to Scripture to support an argument against the Pharisees and thus says that “the Scripture cannot be broken,” He assumes not only the truth and reliability of God’s Word but also the complete <i>authority</i> of God’s Word, which leads us to our next point.<br />
<br />
<b>III. The Authority of Scripture</b><br />
<br />
Since God is Creator and thus the absolute authority for all men everywhere and at all times, it necessarily follows that Scripture, which is the very Word of God Himself, is also the absolute authority for all men everywhere and at all times. This is a necessary inference.<br />
<br />
Yet Scripture also repeatedly testifies of its own authority in other ways as well. For example, we are told that the people of Israel were supposed to have learned to accept the absolute authority of God’s Word as a result of the forty years they spent wandering in the wilderness:<br />
<blockquote class="tr_bq">
NKJ Deuteronomy 8:1-3 Every commandment which I command you today you must be careful to observe, that you may live and multiply, and go in and possess the land of which the LORD swore to your fathers. 2 And you shall remember that the LORD your God led you all the way these forty years in the wilderness, to humble you and test you, to know what was in your heart, whether you would keep His commandments or not. 3 So He humbled you, allowed you to hunger, and fed you with manna which you did not know nor did your fathers know, that He might make you know that man shall not live by bread alone; but man lives by every word that proceeds from the mouth of the LORD.</blockquote>
Later, Moses taught about the prophetic office through which God would continue speak to His people:<br />
<blockquote class="tr_bq">
NKJ Deuteronomy 18:15-19 The LORD your God will raise up for you a Prophet like me from your midst, from your brethren. Him you shall hear, 16 according to all you desired of the LORD your God in Horeb in the day of the assembly, saying, “Let me not hear again the voice of the LORD my God, nor let me see this great fire anymore, lest I die.” 17 And the LORD said to me: “What they have spoken is good. 18 I will raise up for them a Prophet like you from among their brethren, and will put My words in His mouth, and He shall speak to them all that I command Him. 19 And it shall be that whoever will not hear My words, which He speaks in My name, I will require it of him.”</blockquote>
Thus the Word of God as spoken through the prophets was understood to have the authority of God Himself, and to disobey this Word was to disobey God Himself. There are many examples of this in Scripture, but one will have to suffice for our purposes today. Consider the example of Saul, whom the LORD had commanded through the prophet Samuel to “go and attack Amalek, and utterly destroy all that they have, and do not spare them” (1 Sam. 15:3a). But Saul did not obey, and we read about Samuel’s confrontation of Saul in 1 Samuel 15:<br />
<blockquote class="tr_bq">
NKJ 1 Samuel 15:18-23 “Now the LORD sent you on a mission, and said, ‘Go, and utterly destroy the sinners, the Amalekites, and fight against them until they are consumed.’ 19 Why then did you not obey the voice of the LORD? Why did you swoop down on the spoil, and do evil in the sight of the LORD?” 20 And Saul said to Samuel, “But I have obeyed the voice of the LORD, and gone on the mission on which the LORD sent me, and brought back Agag king of Amalek; I have utterly destroyed the Amalekites. 21 But the people took of the plunder, sheep and oxen, the best of the things which should have been utterly destroyed, to sacrifice to the LORD your God in Gilgal.” 22 Then Samuel said: “Has the LORD as great delight in burnt offerings and sacrifices, as in obeying the voice of the LORD? Behold, to obey is better than sacrifice, and to heed than the fat of rams. 23 For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry. Because you have rejected the word of the LORD, He also has rejected you from being king.”</blockquote>
To disobey the Word of God is a very serious thing indeed! For God is the one to whom all obedience is due, as our sovereign Creator and absolute authority. His <i>Word</i> must therefore be obeyed as an <i>absolute authority</i>, and, as we have seen, we have that Word recorded for us in Scripture.<br />
<br />
Later, when Jesus began His teaching ministry as the Messiah, He also appealed to the authority of Scripture as the Word of God in His confrontation of the devil:<br />
<blockquote class="tr_bq">
NKJ Matthew 4:1-4 Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil. 2 And when He had fasted forty days and forty nights, afterward He was hungry. 3 Now when the tempter came to Him, he said, “If You are the Son of God, command that these stones become bread.” 4 But He answered and said, “It is written, “Man shall not live by bread alone, but by every word that proceeds from the mouth of God.”</blockquote>
Thus Jesus cited Deuteronomy 8:3, which we have already read, after which He twice more cited Scripture in His confrontation of the devil. He clearly saw Scripture as the authority upon which He relied as the Messiah and which even the devil ought to have recognized as such. This is also why Jesus regularly cited Scripture in His teaching and in His refutation of error, and it is why He rebuked those who wickedly undermined the authority of Scripture in their own teaching. Recall, for example, an encounter that Jesus once had with a group of Sadducees:<br />
<blockquote class="tr_bq">
NKJ Matthew 22:23-32 The same day the Sadducees, who say there is no resurrection, came to Him and asked Him, 24 saying: “Teacher, Moses said that if a man dies, having no children, his brother shall marry his wife and raise up offspring for his brother. 25 Now there were with us seven brothers. The first died after he had married, and having no offspring, left his wife to his brother. 26 Likewise the second also, and the third, even to the seventh. 27 Last of all the woman died also. 28 Therefore, in the resurrection, whose wife of the seven will she be? For they all had her.” 29 Jesus answered and said to them, “<u>You are mistaken, not knowing the Scriptures nor the power of God</u>. 30 For in the resurrection they neither marry nor are given in marriage, but are like angels of God in heaven. 31 But concerning the resurrection of the dead, <u>have you not read what was spoken to you by God</u>, saying, 32 ‘I am the God of Abraham, the God of Isaac, and the God of Jacob’? God is not the God of the dead, but of the living.”</blockquote>
Thus Jesus rebuked the Sadducees for their failure to properly understand and apply Scripture, and He appealed to the proper understanding of Scripture as His authority in correcting them.<br />
<br />
Jesus also challenged the Pharisees and scribes for their own undermining of Scriptural authority:<br />
<blockquote class="tr_bq">
NKJ Mark 7:9-13 He said to them, “All too well you reject the commandment of God, that you may keep your tradition. 10 For Moses said, ‘Honor your father and your mother’ [citing Exod. 20:12]; and, ‘He who curses father or mother, let him be put to death [citing Exod. 21:17].’ 11 But you say, ‘If a man says to his father or mother, ‘Whatever profit you might have received from me is Corban’ -- (that is, a gift to God), 12 then you no longer let him do anything for his father or his mother, 13 making the word of God of no effect through your tradition which you have handed down. And many such things you do.”</blockquote>
Thus our Lord Jesus would not countenance the distortion of Scripture or the undermining of its authority by <i>anyone</i>, especially by those who ought to have known better. In the process, His own appeals to Scripture, and His careful handling of it, demonstrate not only His commitment to the absolute authority of Scripture but also His reliance on Scripture as a sufficient guide to which nothing needs to be added by us. And this leads us to our fourth and final point.<br />
<br />
<b>IV. The Sufficiency of Scripture</b><br />
<br />
When we speak of the sufficiency of Scripture, we are talking about the fact that it fully serves the purpose for which God has given it to us. As Wayne Grudem has stated, “We can define the sufficiency of Scripture as follows: The sufficiency of Scripture means that Scripture contained all the words of God he intended his people to have at each stage of redemptive history, and that it now contains everything we need God to tell us for salvation, for trusting him perfectly, and for obeying him perfectly” (<i>Systematic Theology</i>, p. 127).<br />
<br />
Such a view of Scripture necessarily follows from much of what we have already considered. But we shall nevertheless consider briefly a couple of additional passages in which Scripture clearly testifies as to its own sufficiency. David spoke, for example, of this idea in Psalm 19 when he wrote:<br />
<blockquote class="tr_bq">
NKJ Psalm 19:7-9 The law of the LORD is perfect, converting the soul; the testimony of the LORD is sure, making wise the simple; 8 the statutes of the LORD are right, rejoicing the heart; the commandment of the LORD is pure, enlightening the eyes; 9 the fear of the LORD is clean, enduring forever; the judgments of the LORD are true and righteous altogether.</blockquote>
I think John MacArthur correctly states the point David is making in verse 7 when he writes:<br />
<blockquote class="tr_bq">
In the first statement (v. 7), David says, “The law of the Lord is perfect, restoring the soul.” This word “perfect” is the translation of a common Hebrew word meaning “whole,” “complete,” or “sufficient.” It conveys the idea of something that is comprehensive, so as to cover all aspects of an issue. Scripture is comprehensive, embodying all that is necessary to one’s spiritual life. David’s implied contrast here is with the imperfect, insufficient, flawed reasoning of men.</blockquote>
<blockquote class="tr_bq">
[And he goes on to add:] God’s perfect law, David says, affects people by “restoring the soul” (v. 7). To paraphrase David’s words, Scripture is so powerful and comprehensive that it can convert or transform the entire person, changing someone into precisely the person God wants him to be. God’s Word is sufficient to restore through salvation even the most broken life—a fact to which David himself gave abundant testimony.<span style="color: black;"><span style="font-family: "times new roman" , serif;"><span style="font-size: small;"> (TMSJ
15/2 [Fall 2004] 167-168)</span></span></span>
</blockquote>
Such was also the teaching of the Apostle Paul, when he admonished Timothy that:<br />
<blockquote class="tr_bq">
NKJ 2 Timothy 3:16-17 All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, 17 that the man of God may be complete, thoroughly equipped for every good work.</blockquote>
We need go nowhere else to find all that we need in order to be saved, to be sanctified, and to properly serve God in this world.<br />
<br />
<b>Conclusion:</b> Charles Spurgeon is often quoted as saying that “The Word of God is like a lion. You don’t have to defend a lion. All you have to do is let the lion loose, and the lion will defend itself.”<br />
<br />
I have tried not to get in the way of that lion in this teaching! Instead, it has been my hope that the Holy Spirit has worked “by and with the Word in our hearts” in order to help strengthen our “assurance of the infallible truth and divine authority thereof.”Keith Throophttp://www.blogger.com/profile/08112617983370327521noreply@blogger.com0tag:blogger.com,1999:blog-19532009.post-14525711125373916702017-04-22T13:05:00.001-05:002017-04-22T13:05:50.736-05:00"The Inspiration and Authority of the Old Testament" by Bob Gonzales <iframe allowfullscreen="" frameborder="0" height="480" src="https://www.youtube.com/embed/Y5adLyU9XNI?rel=0" width="853"></iframe><br />
<br />
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgmQzivpmjnpqfE66B74lwIanNqwmmA27Kgtb02rlfJiJ7llvfa3Vu6UxzJBxVelC_aS8yyLM70cakmDwiHTyENjIJ1vqhm25klbIZlO2QIMt2g7LYyzwAA-l_taAfk828DEp40/s1600/Bob+Gonzales.png" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgmQzivpmjnpqfE66B74lwIanNqwmmA27Kgtb02rlfJiJ7llvfa3Vu6UxzJBxVelC_aS8yyLM70cakmDwiHTyENjIJ1vqhm25klbIZlO2QIMt2g7LYyzwAA-l_taAfk828DEp40/s200/Bob+Gonzales.png" width="133" /></a></div>
As usual, Bob Gonzales offers excellent teaching. He gives an overview of the Biblical doctrine of the inspiration and authority of Scripture, with special emphasis, of course, on the inspiration and authority of the Old Testament Scriptures. He covers 1) the Self-Attestation of Scripture, 2) the Self-Authentication of Scripture, and 3) the Spirit's Saving Authentication of Scripture.<br />
<br />
I never fail to learn from Bob, and I hope you will find his teaching a blessing to you as well. Also, be sure sure to check out his personal blog <a href="http://bobgonzal.es/" target="_blank">It Is Written</a>. as always, we welcome your comments or questions.Keith Throophttp://www.blogger.com/profile/08112617983370327521noreply@blogger.com0tag:blogger.com,1999:blog-19532009.post-11419509575692667242017-04-14T22:32:00.001-05:002017-04-14T22:33:10.618-05:00 Is God Selfish to Seek Worship and to Act for His Own Glory?<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj-Hq4PsDzUap82wnfK2Izwbya1AhwIV2ZGUJPMHw0jBNUFi2qnTG006RH0wUspEqJOsLh2w-b2weIXCRQBKNdxQalms4lR779f8HBXxPN0fnFGBxfYjLo-hfH8NAJ1Lt6IGM_c/s1600/Ben+Murphy.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj-Hq4PsDzUap82wnfK2Izwbya1AhwIV2ZGUJPMHw0jBNUFi2qnTG006RH0wUspEqJOsLh2w-b2weIXCRQBKNdxQalms4lR779f8HBXxPN0fnFGBxfYjLo-hfH8NAJ1Lt6IGM_c/s200/Ben+Murphy.jpg" width="200" /></a></div>
<i>The following post was a Lord's Supper message given by Ben Murphy, with whom I am privileged to serve as an elder at </i><a href="http://www.immanuelhomepage.org/default.asp?sec_id=180019493" target="_blank">Immanuel Baptist Church</a><i>.</i><br />
<br />
In 1998, during my first semester at Southeastern Baptist Theological Seminary, I was in a car accident and was taken from the scene of the accident to the hospital in an ambulance. While I was in the ambulance, I began to witness to the EMT that was taking care of me. After I had begun to share with him about the Lord, he said he believed in helping others, but that a God who wanted and required others to worship Him would be a selfish God. I was very surprised by this objection to Christianity. I had never heard something like this before. I cannot remember how I answered his objection at the time. I think I included in my answer that I enjoyed worshiping God and living for Him. <br />
<br />
In 2010, Carrie and I attended Passion, a Christian conference for college students with several college students from our church, where we heard John Piper preach the sermon, <a href="http://www.desiringgod.org/messages/is-jesus-an-egomaniac" target="_blank">Is Jesus an Egomaniac?</a> In this sermon, Piper tackled similar objections to Christianity raised by Erik Reece, C.S. Lewis before his conversion, Michael Prowse, and Oprah Winfrey.<br />
<br />
The objection by Erik Reece was that Jesus’ words were egomaniacal when he said, "He who loves father or mother more than Me is not worthy of Me. And he who loves son or daughter more than Me is not worthy of Me" in Matthew 10:37. In other words, Reece claimed that such a statement would reveal that Jesus was selfish, obsessively caring too much about Himself and not enough for others. <br />
<br />
Piper rightly argues from Scripture that God is indeed God-centered, and that everything that God does including our salvation is for His own glory, but this does not make him egomaniacal or selfish because God is most glorified in showing His grace toward us, and because we find the completion of our joy in praising Him.<br />
<br />
Although I agree with Piper's sermon and his conclusion that it is good and right for God to be God-centered and that we benefit from His God-centeredness, my intention today is not to repeat what he has already said but to answer the objection differently. Yes, it is right for God to be God-centered and to seek His own glory because, as Piper says, the apex or highest point of His glory is His grace and the apex or highest point of our joy is praise. But there is another reason that God's God-centeredness and desire that others love Him first and worship Him is not egomaniacal or selfish. God is unique in the sense that He is triune, and, therefore, when He acts for His own glory, He is also acting for the glory of another. <br />
<br />
The Father acts for the glory of the Son, and the Son acts for the glory of the Father. Consider Philippians 2:9-11, "Therefore God [the Father] also has highly exalted Him [Jesus, who is God the Son] and given Him the name which is above every name, that at the name of Jesus every knee should bow, of those in heaven, and of those on earth, and of those under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.” God the Father seeks His own glory through the glory of God the Son--Jesus. He exalts Jesus and gives him the name above every name so that Jesus will be worshiped. Jesus, who said in Matthew 10:37, "He who loves father or mother more than Me is not worthy of Me. And he who loves son or daughter more than Me is not worthy of Me" is bringing glory to God the father when men worship Him and love Him more than their father or mother or son or daughter because Jesus is the image of the Father (Hebrews 1:3), and the Father is glorified through the exaltation and glorification of the Son. Remember, Jesus said in John 14:9, "He who has seen me has seen the Father."<br />
<br />
Now I want you to consider that when God gave Jesus for our salvation, He sent Him because He loved the world, but His ultimate goal was not our salvation, but the glory of His Son Jesus Christ through our salvation. And when Jesus died for our sins, He died for us, but ultimately He was dying for us because He loved the Father and wanted to obey, please, and glorify Him by laying down His life for the sheep.<br />
<br />
John 10:15-18 says, "As the Father knows Me, even so I know the Father; and I lay down my life for the sheep. And other sheep I have which are not of this fold; them also I must bring, and they will hear My voice; and there will be one flock and one shepherd. Therefore My Father loves Me, because I lay down My life that I may take it again. No one takes it from Me, but I lay it down, and I have power to take it again. This command I have received from My Father."<br />
<br />
John 10:27-30 says, "My sheep hear My voice, and I know them, and they follow Me. And I give them eternal life, and they shall never perish; neither shall anyone snatch them out of My hand. My Father, who has given them to Me, is greater than all; and no one is able to snatch them out of My Father's hand. I and My Father are one."<br />
<br />
From these verses, we can observe that the Father gave the sheep to Jesus as a gift of love and Jesus responded by dying for the sheep that His Father gave Him. The Father loves Jesus and is pleased with Him because He laid down His life for the sheep, which the Father gave Him. Jesus laid down His life willingly in obedience to the Father's command. Jesus’ love for the sheep and willingness to die for the sheep is an expression of His love and obedience to the Father. Indeed the whole of our redemption is an outworking of the loving relationship between God the Father and God the Son. <br />
<br />
Now let's examine John 17:1-5. "Jesus spoke these words, lifted up His eyes to heaven, and said: 'Father, the hour has come. Glorify Your Son, that Your Son also may glorify You, as You have given Him authority over all flesh, that He should give eternal life to as many as You have given Him. And this is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent. I have glorified You on the earth. I have finished the work which You have given Me to do. And now, O Father, glorify Me together with Yourself, with the glory which I had with You before the world was." <br />
<br />
Jesus is asking the Father to glorify Him [the Son] through his death, which would give eternal life to all of those whom the Father had given Him to redeem. He is asking the Father to glorify Him so that He might glorify the Father by redeeming those whom the Father had given Him. Once again, we see that Jesus is acting for our salvation for His own glory so that, through His own glory, the Father might be glorified. We also see in Jesus' prayer that the Father's purpose for sacrificing the Son for our eternal life is to glorify His Son. But when the Father answered Jesus' prayer, did the Father glorify the Son so that He would also be glorified? Yes, He glorified the Son so that He the Father would be glorified through the glory of the Son and also so that they might share in the glory, which they had together before the world was. So the Father and the Son were working together for mutual glory, each seeking not only their own glory but the glory of the other.<br />
<br />
In this we see that the Father's greatest love is not for us, but for His Son, and the Son's greatest love is not for us, but for the Father. Our salvation is the means by which the Father loves and glorifies the Son and the means by which the Son loves and glorifies the Father. Does this truth diminish the reality of God's love for us? Certainly not! God the Father's love for us is bound up in His eternal love for His Son and in His eternal passion for His Son's glory, and God the Son's love for us is bound up in His eternal love for the Father and in His eternal passion for the Father's glory. <br />
<br />
Let me conclude with an analogy. A human father should love his wife more than his children, and his love for his children and even their very existence is a result of the expression of his love for his wife, yet his love for his children is also very great and real. In the same way, God the Father and God the Son are our co-parents. We belong to them because of the priority of their love for each other. Their love for us is great because it is bound up in their love for each other. Indeed, the immeasurable passion and fire of their love for each other fuels the fire of their love for us so that everything good in our lives is an outworking of their eternal relationship. <br />
<br />
As we share in the Lord's Supper today, remember that Jesus laid down His life for you because you were the Father's gift to Him, and that His love for you is the expression and result of His eternal love for God the Father and God the Father's eternal love for Him. Keith Throophttp://www.blogger.com/profile/08112617983370327521noreply@blogger.com0tag:blogger.com,1999:blog-19532009.post-50298942396401599162017-04-04T11:49:00.001-05:002017-04-04T11:49:49.643-05:00Captive to the Word of God<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgkJM6WlSC-9T_Q_NTbiqt1NU2lDZ9qwwzJSxdk6P0PfAbDEWfnM8-T5d6MzZaN33OACuh4T3oHQka244toM-rjh_wvoubl2QRZsPLJhZy6fP2k1oPL5u3AqAzREfEefye51q9NTg/s1600/Screen+Shot+2017-04-04+at+10.16.13+AM.png" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgkJM6WlSC-9T_Q_NTbiqt1NU2lDZ9qwwzJSxdk6P0PfAbDEWfnM8-T5d6MzZaN33OACuh4T3oHQka244toM-rjh_wvoubl2QRZsPLJhZy6fP2k1oPL5u3AqAzREfEefye51q9NTg/s320/Screen+Shot+2017-04-04+at+10.16.13+AM.png" width="218" /></a></div>
<div align="left" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin: 0in; mso-layout-grid-align: none; mso-pagination: none; text-align: left; text-autospace: none; text-indent: 0in;">
<span style="font-family: "arial"; font-size: 13.0pt;">Stuart Brogden has given us an excellent resource on what it
means to be a Reformed Baptist in his book <i style="mso-bidi-font-style: normal;">Captive
to the Word of God: A Particular Baptist Perspective on Reformed and Covenant
Theology</i>.<o:p></o:p></span></div>
<div align="left" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin: 0in; mso-layout-grid-align: none; mso-pagination: none; text-align: left; text-autospace: none; text-indent: 0in;">
<br /></div>
<div align="left" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin: 0in; mso-layout-grid-align: none; mso-pagination: none; text-align: left; text-autospace: none; text-indent: 0in;">
<span style="font-family: "arial"; font-size: 13.0pt;">This book has the perfect title. Though Baptists are not the
only one’s who affirm <i style="mso-bidi-font-style: normal;">Sola Scriptura</i>,
in my opinion, they are the most consistent in following out this principle
when it comes to the liberty of conscience.<o:p></o:p></span></div>
<div align="left" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin: 0in; mso-layout-grid-align: none; mso-pagination: none; text-align: left; text-autospace: none; text-indent: 0in;">
<br /></div>
<div align="left" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin: 0in; mso-layout-grid-align: none; mso-pagination: none; text-align: left; text-autospace: none; text-indent: 0in;">
<span style="font-family: "arial"; font-size: 13.0pt;">In fact, liberty of conscience is at the heart of what it
means to be a Baptist. Liberty of conscience requires a separation between
church and state, and this separation requires a distinct view of covenant
theology. Historically, Baptists have rightly understood that the church, the
Kingdom of God, and the covenant of grace consists of believers and believers
alone. This understanding impacts their doctrine of the local church and its
authority. That is, God has not subjected the government or the doctrine of the
local church to any higher authority than the Word of God. These distinctives
impact the membership and discipline of the local church. And, these
distinctives, as Brogden explains, even impact the practice and worship of the
local church.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
<div align="left" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin: 0in; mso-layout-grid-align: none; mso-pagination: none; text-align: left; text-autospace: none; text-indent: 0in;">
<br /></div>
<div align="left" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin: 0in; mso-layout-grid-align: none; mso-pagination: none; text-align: left; text-autospace: none; text-indent: 0in;">
<span style="font-family: "arial"; font-size: 13.0pt;">Baptists do not simply have a few distinct and unrelated
doctrinal beliefs that distinguish them from other denominational traditions,
but rather their distinctives—that identity them as Baptists—are interconnected
and flow from their belief in <i style="mso-bidi-font-style: normal;">Sola
Scriptura</i>.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
<div align="left" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin: 0in; mso-layout-grid-align: none; mso-pagination: none; text-align: left; text-autospace: none; text-indent: 0in;">
<br /></div>
<div align="left" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin: 0in; mso-layout-grid-align: none; mso-pagination: none; text-align: left; text-autospace: none; text-indent: 0in;">
<span style="font-family: "arial"; font-size: 13.0pt;">Brogden masterfully explains and builds a Scriptural case
for these important distinctives. Along with several helpful appendixes, the
book is divided into four sections: Section 1 explains what Baptists believe on
the ordnances and the nature of the church. Section 2 explains what it means to
be Reformed. Section 3 explains the distinctiveness of Baptist Covenant
Theology. Section 4 concludes with how these Baptist distinctives influence the
everyday life of the local church. <o:p></o:p></span></div>
<div align="left" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin: 0in; mso-layout-grid-align: none; mso-pagination: none; text-align: left; text-autospace: none; text-indent: 0in;">
<br /></div>
<div align="left" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin: 0in; mso-layout-grid-align: none; mso-pagination: none; text-align: left; text-autospace: none; text-indent: 0in;">
<span style="font-family: "arial"; font-size: 13.0pt;">Though Brogden covers a lot of ground, he remains thorough.
This book is not an overview or an introductory work. Each section is well
argued and defended. In this book you will find a formidable defense of
credobaptism, Baptist Covenant Theology, liberty of conscience, the <i style="mso-bidi-font-style: normal;">five solas</i>, and the purpose and use of
confessions. These could have easily been stand alone books, but having them
grouped together makes for a valuable resource. <o:p></o:p></span></div>
<div align="left" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin: 0in; mso-layout-grid-align: none; mso-pagination: none; text-align: left; text-autospace: none; text-indent: 0in;">
<br /></div>
<div align="left" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin: 0in; mso-layout-grid-align: none; mso-pagination: none; text-align: left; text-autospace: none; text-indent: 0in;">
<span style="font-family: "arial"; font-size: 13.0pt;">After reading this book, I have become more grounded in my
own beliefs and more grateful for our Baptist heritage. As I say in my
endorsement, “In my opinion, this helpful work needs to be required reading for
all Baptist seminary students. In fact, everyone who wants to know what it
means to be a Baptist should read this book. Since I love the historic Baptist
faith, I love this book.”</span></div>
<div align="left" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin: 0in; mso-layout-grid-align: none; mso-pagination: none; text-align: left; text-autospace: none; text-indent: 0in;">
<span style="font-family: "arial"; font-size: 13.0pt;"><br /></span></div>
<div align="left" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin: 0in; mso-layout-grid-align: none; mso-pagination: none; text-align: left; text-autospace: none; text-indent: 0in;">
<span style="font-family: "arial"; font-size: 13.0pt;">You can order the book <a href="https://www.amazon.com/Captive-Word-God-Particular-Perspective/dp/194569811X/ref=sr_1_1?s=books&ie=UTF8&qid=1491318949&sr=1-1&keywords=brogden+captive+to+the+word+of+God" target="_blank">here</a>.</span></div>
Jeff Johnsonhttp://www.blogger.com/profile/06336713058373263249noreply@blogger.com11tag:blogger.com,1999:blog-19532009.post-50368628278959318902017-03-30T17:26:00.000-05:002017-04-03T15:04:52.544-05:00Psalm 32 – Happiness Through Forgiveness (Teaching Outline)<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg89RyfqbVXAi49yE5w_XXnccF9xnsGqLz5_u4LYvimZ0cTalTpUdAoRdfzXXPpP4ngJE7EvjoWekogds08sPA2La6UcO-22sixG2zc7WLjSsHFjJTGYl0f6WPzZy2NemOWuVg3/s1600/Psalm+32.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="134" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg89RyfqbVXAi49yE5w_XXnccF9xnsGqLz5_u4LYvimZ0cTalTpUdAoRdfzXXPpP4ngJE7EvjoWekogds08sPA2La6UcO-22sixG2zc7WLjSsHFjJTGYl0f6WPzZy2NemOWuVg3/s200/Psalm+32.jpg" width="200" /></a></div>
<b>Introduction:</b> The first word of this psalm is <i>blessed</i>, from the Hebrew word <i>’esher</i> (אֶ֫שֶׁר), which refers to the true happiness that one can only find through a right relationship with God. The <i>Reformation Study Bible</i> thus correctly asserts in a footnote on the use of <i>’ešer</i> in Psalm 1:1 that it is “A stronger word than 'happy'; to be 'blessed' is to enjoy God's special favor and grace” (p. 755).<br />
<br />
Such true happiness is the theme of this psalm, and, as we examine the psalm, I will highlight seven things that David teaches us in it about true happiness in the LORD.<br />
<br />
<b>I. True Happiness Is Found in Complete Forgiveness</b> <br />
<br />
This truth is stressed in verses 1-2: <br />
<blockquote class="tr_bq">
NKJ Psalm 32:1-2 Blessed [אֶ֫שֶׁר, <i>’esher</i>] is he whose transgression is forgiven, whose sin is covered. 2 Blessed [אֶ֫שֶׁר, <i>’esher</i>] is the man to whom the LORD does not impute iniquity, and in whose spirit there is no deceit.</blockquote>
In describing the need for forgiveness and the nature of forgiveness, David uses three distinct words for sin and three distinct words for forgiveness.<br />
<br />
<b>1. Three Words for Sin</b><br />
<br />
<i>First</i>, the word translated <i>transgression</i> (vs.1) is the Hebrew <i>pesha‛</i> (פֶּ֫שַׁע), which basically refers to “rebellion” or “revolt” (Holladay #7004, BibleWorks). As Alexander Maclaren once wrote:<br />
<blockquote class="tr_bq">
You do not understand the gravity of the most trivial wrong act when you think of it as a sin against the order of Nature, or against the law written on your heart, or as the breach of the constitution of your own nature, or as a crime against your fellows. You have not got to the bottom of the blackness until you see that it is a flat rebellion against God himself. (British preacher, 1826-1910, as quoted by James Montgomery Boice, <i>Psalms</i>, Vol. 1, p. 278)</blockquote>
This is what David realized so clearly on yet another occasion when, after the affair with Bathsheba and the murder of Uriah, he said to God, “Against You, You only, have I sinned, and done this evil in Your sight – that You may be found just when You speak, and blameless when You judge” (Ps. 51:4).<br />
<br />
<i>Second</i>, the word translated <i>sin</i> (vs.1) is the Hebrew <i>ḥaṭā’āh</i> (חֲטָאָה), which conveys the idea of “missing the mark” and here refers to failure to live up to God's holy standard (TWOT <span style="color: black;"><span style="font-family: "times new roman";"><span style="font-size: small;"><span lang="en-US"><span style="font-style: normal;"><span style="font-weight: normal;">#</span></span></span></span></span></span><span style="color: black;"><span style="font-family: "times new roman";"><span style="font-size: small;"><span lang="en-US"><span style="font-style: normal;"><span style="font-weight: normal;">6</span></span></span></span></span></span><span style="color: black;"><span style="font-family: "times new roman";"><span style="font-size: small;"><span lang="en-US"><span style="font-style: normal;"><span style="font-weight: normal;">38e,
BibleWorks</span></span></span></span></span></span>). <br />
<br />
<i>Third</i>, the word translated <i>iniquity</i> (vs.2a) is the Hebrew <i>‛āvōn</i> (עָוֹן), which refers to a conscious or intentional offense, or to guilt incurred by such an offense (Holladay #6147, BibleWorks). Here David seems to have in mind God's not holding us guilty for such offenses.<br />
<br />
These three words used by David seem to be aimed at giving a complete picture of our sin. This picture includes open, conscious rebellion, as well as any sin that falls short of God's standard (which would include sins of omission as well as commission), and it also includes the guilt that such sinning brings upon us.<br />
<br />
After using these three words to express sin in such a complete manner, David seeks to be just as complete in his description of forgiveness, as we shall see next.<br />
<br />
<b>2. Three Words for Forgiveness</b><br />
<br />
<i>First</i>, the word translated <i>forgiven</i> (vs.1) is the Hebrew <i>nāśā’</i> (נָשָׂא), which literally means to “lift, carry, [or] take” (TWOT #1421.0, BibleWorks). Here the word is used to refer to <i>taking away </i>sin, to having sin “lifted off” of the sinner. Sin is thus seen a burden that is removed, and for this reason the word may be used to speak of sin as <i>forgiven</i>.<br />
<br />
<i>Second</i>, the word translated <i>covered</i> (vs.1) is the Hebrew <i>kāsāh</i> (כָּסָה), which means to “cover, conceal, hide. In a few places used in the sense of 'forgive'”(TWOT #18.0, BibleWorks). The imagery is of our sin being forever hidden from God's sight.<br />
<br />
<i>Third</i>, the word used to state that God <i>does not impute</i> sin (vs.2a) is the Hebrew word <i>ḥāšaḇ</i> (חָשַׁב), which means “to reckon” (HALOT #3295, BibleWorks) or “to count” (TWOT #767.0, BibleWorks) something as belonging to someone. This same word is used of God's acceptance of Abraham:<br />
<blockquote class="tr_bq">
NKJ Genesis 15:6 And he believed in the LORD, and He accounted [חָשַׁב, <i>ḥāšaḇ</i>] it to him for righteousness.</blockquote>
It is worth noting here that Paul refers to both Genesis 15:6 and Psalm 32:1-2 in Romans. After concluding that a man is justified by faith apart from the deeds of the law (3:28), Paul goes on to argue:<br />
<blockquote class="tr_bq">
NKJ Romans 4:1-8 What then shall we say that Abraham our father has found according to the flesh? 2 For if Abraham was justified by works, he has something to boast about, but not before God. 3 For what does the Scripture say? “Abraham believed God, and it was accounted to him for righteousness [Gen. 15:6].” 4 Now to him who works, the wages are not counted as grace but as debt. 5 But to him who does not work but believes on Him who justifies the ungodly, his faith is accounted for righteousness, 6 just as David also describes the blessedness of the man to whom God imputes righteousness apart from works: 7 “Blessed are those whose lawless deeds are forgiven, And whose sins are covered; 8 Blessed is the man to whom the LORD shall not impute sin [Ps. 32:1-2].” </blockquote>
Thus, when David spoke of God's forgiveness as His not imputing our sin to us, he implied also that it involved God's imputation of righteousness instead, and that by faith.<br />
<br />
<b>3. The Point of the Three Words for Sin and the Three Words for Forgiveness</b><br />
<br />
The three words for sin accompanied by the three words for forgiveness seems to indicate that the <i>totality of our sin</i> receives the <i>totality of God's forgiveness</i>. And this is only by the grace of God, not by any merit of our own. Yet this is in response only to genuine repentance, as David indicates in the second half of verse 2:<br />
<blockquote class="tr_bq">
NKJ Psalm 32:2b And in whose spirit there is no deceit.</blockquote>
David emphasizes that we cannot fake true confession and repentance. We can only receive God's forgiveness when the confession and repentance is sincere, and when we hold nothing back!<br />
<br />
With this in mind, we move on to the second point. <br />
<br />
<b>II. True Happiness Is Hindered When We Try to Hide Our Sins</b> <br />
<br />
This truth is stressed in verses 3-4: <br />
<blockquote class="tr_bq">
NKJ Psalm 32:3-4 When I kept silent, my bones grew old through my groaning all the day long. 4 For day and night Your hand was heavy upon me; my vitality was turned into the drought of summer. Selah</blockquote>
Here David describes the depressing and debilitating effect that his unconfessed sin had upon him, and he does so in at least three ways.<br />
<br />
<i>First</i>, David had not only <i>emotional</i> (“groaning”), but also <i>physical</i>, effects from unconfessed sin. He describes the physical effects when he says “my bones grew old.” <br />
<br />
<i>Second</i>, David was <i>continually</i> plagued both by the unconfessed sin and by the accompanying symptoms. He says these things troubled him “day and night.”<br />
<br />
<i>Third</i>, David had these ailments as a result of God's discipline, which he indicates when he says to the LORD, “Your hand was heavy upon me” (vs.4a)<br />
<br />
That we, too, may be disciplined by God in this way is clear from the example of the church at Corinth:<br />
<blockquote class="tr_bq">
NKJ 1 Corinthians 11:26-30 For as often as you eat this bread and drink this cup, you proclaim the Lord's death till He comes. 27 Therefore whoever eats this bread or drinks this cup of the Lord in an unworthy manner will be guilty of the body and blood of the Lord. 28 But let a man examine himself, and so let him eat of the bread and drink of the cup. 29 For he who eats and drinks in an unworthy manner eats and drinks judgment to himself, not discerning the Lord's body. 30 For this reason many are weak and sick among you, and many sleep. </blockquote>
Consider also the assertions of James and the author of Hebrews on the matter:<br />
<blockquote class="tr_bq">
NKJ James 5:14-15 Is anyone among you sick? Let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord. 15 And the prayer of faith will save the sick, and the Lord will raise him up. And if he has committed sins, he will be forgiven.</blockquote>
<blockquote class="tr_bq">
NKJ Hebrews 12:5-8 And you have forgotten the exhortation which speaks to you as to sons: 'My son, do not despise the chastening of the LORD, Nor be discouraged when you are rebuked by Him; 6 For whom the LORD loves He chastens, And scourges every son whom He receives.' 7 If you endure chastening, God deals with you as with sons; for what son is there whom a father does not chasten? 8 But if you are without chastening, of which all have become partakers, then you are illegitimate and not sons.</blockquote>
<i>Application:</i> In what ways do we try to hide our sins from God? Perhaps we 1) blame others, or 2) lie about our sins, or 3) try to justify our sin, or 4) try avoid thinking about it at all. But will any of these things work? I wonder how many of us may be struggling with depression or some physical ailment due to a stubborn refusal to deal with our sins by confessing them to the Lord and receiving His forgiveness.<br />
<br />
<b>III. True Happiness is Experienced Through Confession of Sin</b><br />
<br />
This truth is stressed in verse 5:<br />
<blockquote class="tr_bq">
NKJ Psalm 32:5 I acknowledged [יָדַע, <i>yāḏa‛</i>] my sin [חֲטָאָה, <i>ḥaṭā’āh</i>] to You, and my iniquity [עָוֹן, <i>‛āvōn</i>] I have not hidden. I said, "I will confess [יָדָה, <i>yāḏāh</i>] my transgressions [פֶּ֫שַׁע, <i>pesha‛</i>] to the LORD," and You forgave [נָשָׂא, <i>nāśā</i>’] the iniquity [עָוֹן, <i>‛āvōn</i>] of my sin [חֲטָאָה, <i>ḥaṭā’āh</i>]. Selah </blockquote>
In these verses we will see that David repeats the three words for sin as he offers three expressions of contrition.<br />
<br />
<b>1. Three Words for Sin Repeated</b><br />
<br />
Observe that David repeats each of the three words he had earlier used in verses 1-2 to describe sin. He uses the word translated <i>sin</i> twice. He uses the word translated <i>iniquity</i> twice. And he uses the word translated <i>transgression</i> once, although we should observe this time that it is plural – <i>transgressions</i> – which indicates in this context that David is thinking not just of one particular sin but of all of his previously unconfessed sins.<br />
<br />
<b>2. Three Expressions of Contrition</b><br />
<br />
<i>First</i>, when David said that "I <i>acknowledged</i> my sin," he used the Hebrew word <i>yāḏa‛</i> (יָדַע), which simply means “to know.” But here the Hiphil form of the word is used with the sense of “let someone know something” (HALOT #3570, BibleWorks) and thus is translated to show that David <i>acknowledged</i> his sin<i> to the LORD</i>. He did not keep the knowledge of his sins pent-up inside; he openly acknowledged them before God.<br />
<br />
<i>Second</i>, when David said, "my iniquity I have not hidden," the word he used for <i>hidden</i> is the Hebrew <i>kāsāh</i> (כָּסָה), which means to “cover, conceal, [or] hide” (TWOT #1008, BibleWorks).<br />
<br />
There is a play on words here, for David has used the same word that he used earlier is verse 1 to describe God's “covering” (forgiving) his sin. In other words, David is making the point that, as long as he “covered” (hid) his sins, he could not experience the joy of God's “covering” (forgiving) them!<br />
<br />
<i>Third</i>, David refers to an internal dialog, to his decision to fully confess his sins, when he writes, "I said, 'I will confess my transgressions to the LORD.'" So, he made the firm decision within himself to openly confess his sins to the LORD, and this was no spur of the moment decision, made impulsively or without thought or sincerity. <br />
<br />
<b>3. The Point of the Repetition of the Three Words for Sin and the Three Expressions of Contrition</b><br />
<br />
David used these poetic repetitions, known as parallelism, along with the change from the singular <i>transgression</i> to the plural<i> transgressions</i>, to show that he <i>fully</i> confessed his sins. David came clean and quit harboring sins in his heart. And no sooner had he declared his intention to fully confess than he was forgiven! God's forgiveness was immediate, as David declared when he simply wrote, "And You forgave the iniquity of my sin." How ready God is to forgive us our sins! As David wrote in another psalm:<br />
<blockquote class="tr_bq">
NKJ Psalm 86:5 For You, Lord, are good, and ready to forgive, and abundant in mercy to all those who call upon You. </blockquote>
We, too, should be ready to confess our sins, since our heavenly Father is so ready to forgive them!<br />
<br />
<b>IV. True Happiness is Contagious Among God's People</b> <br />
<br />
This truth is stressed in verses 6-7:<br />
<blockquote class="tr_bq">
NKJ Psalm 32:6a For this cause everyone who is godly shall pray to You in a time when You may be found;</blockquote>
The words <i>for this cause</i> may mean “<i>because of this</i> everyone who is godly shall pray to you,” meaning that because of the happiness he has found through repentance and forgiveness others will also be led to do the same. David – as the King of Israel – is conscious of the example he sets for others.<br />
<br />
It may also be translated as in the ESV: “Therefore let everyone who is godly offer prayer to you....” Understood this way, David is calling <i>directly</i> upon others to follow his example. The main point is the same, however, namely that someone who has found such happiness becomes contagious, and he wants others to have the same happiness!<br />
<br />
David's experience should encourage others that God is ready and willing to forgive them even now. But the phrase<i> in a time when You may be found</i> also indicates that a time may come when God may <i>not</i> be found! So, David doesn't want anyone to put off seeking the forgiveness of the Lord. Recall in this regard to words of the Prophet Isaiah:<br />
<blockquote class="tr_bq">
NKJ Isaiah 55:6-7 “Seek the LORD while He may be found, Call upon Him while He is near. 7 Let the wicked forsake his way, And the unrighteous man his thoughts; Let him return to the LORD, And He will have mercy on him; And to our God, For He will abundantly pardon.”</blockquote>
With this in mind, let us return to the text of Psalm 32:<br />
<blockquote class="tr_bq">
NKJ Psalm 32:6b-7 Surely in a flood of great waters they shall not come near him. 7 You are my hiding place; You shall preserve me from trouble; You shall surround [<i>sāḇaḇ</i>, סָבַב] me with songs [or shouts, <i>rōn</i>, רֹן] of deliverance. Selah</blockquote>
<i>First</i>, notice that with forgiveness comes a confident assurance that God will protect and preserve from harm. Although David had before experienced great pain due to unconfessed sin, he now looks forward to peace and assurance in even the most difficult of circumstances!<br />
<br />
<i>Second</i>, notice that David speaks of the<i> songs of deliverance</i> that will surround him. I take these to be the songs of the others that he has expected will also seek God's forgiveness. Thus David has spoken expectantly of the way in which his testimony will impacts others, and now he thinks of the way in which their testimony will impact him in return. And David clearly sees this encouragement as one of the ways in which God will preserve him from trouble.<br />
<br />
Question: Do you and I have such a contagious joy that comes from a deep awareness of our sins and of how much God has forgiven us? Are we moved to share this joy? If not, consider the additional words from David in Psalm 51:<br />
<blockquote class="tr_bq">
NKJ Psalm 51:7-13 Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow. 8 Make me hear joy and gladness, that the bones You have broken may rejoice. 9 Hide Your face from my sins, and blot out all my iniquities. 10 Create in me a clean heart, O God, and renew a steadfast spirit within me. 11 Do not cast me away from Your presence, and do not take Your Holy Spirit from me. 12 Restore to me the joy of Your salvation, and uphold me by Your generous Spirit. 13 Then I will teach transgressors Your ways, and sinners shall be converted to You.”</blockquote>
Let us not be like the one who “is shortsighted, even to blindness, and has forgotten that he was cleansed from his old sins” (2 Peter 1:9). Instead, let us seek a deeper appreciation of God's forgiveness and a more ardent desire to share this message of forgiveness with others.<br />
<br />
<b>V. True Happiness Includes God's Guidance for the Repentant Sinner</b><br />
<br />
We find this truth in verse 8-9: <br />
<blockquote class="tr_bq">
NKJ Psalm 32:8 I will instruct you and teach you in the way you should go; I will guide you with My eye.</blockquote>
This last part of this verse may be translated a slightly different way, as in the NASB:<br />
<blockquote class="tr_bq">
NAU Psalm 32:8 I will instruct you and teach you in the way which you should go; I will counsel you with My eye upon you.</blockquote>
Here David tells us more about God's response to his confession, which is not only forgiveness but also a promise to guide and teach him in the future, so that he may avoid getting into such a fix again!<br />
<blockquote class="tr_bq">
NKJ Psalm 32:9 Do not be like the horse or like the mule, which have no understanding, which must be harnessed with bit and bridle, else they will not come near you.</blockquote>
If we are to receive God's promised guidance and teaching, we must not be stubborn – as David had been before the repentance he has recorded here! God desires us to be teachable before Him. We must not be like those who will only respond when they are forced to, but we should be like those who come near to God willingly and with eagerness.<br />
<br />
<b>VI. True Happiness Comes Through Trusting God and Experiencing His Love</b><br />
<br />
This truth is found in verse 10: <br />
<blockquote class="tr_bq">
NKJ Psalm 32:10 Many sorrows shall be to the wicked; but he who trusts in the LORD, mercy [<i>ḥeseḏ</i>, חֶ֫סֶד] shall surround [<i>sāḇaḇ</i>, סָבַב] him.</blockquote>
David has left the sorrows of the wicked behind and now looks forward to the continued experience of God's grace, which shall <i>surround</i> him just as we have seen that the songs of deliverance would surround him (vs. 7). The repetition of the same Hebrew word here shows that for David there is a connection between the two. We are always a part of a community through which God desires to work in our lives.<br />
<br />
<b>VII. True Happiness is Expressed in Worship</b><br />
<br />
This final point may be seen in verse 11: <br />
<blockquote class="tr_bq">
NKJ Psalm 32:11 Be glad in the LORD and rejoice, you righteous; and shout [<i>rānan</i>, רָנַן] for joy, all you upright in heart!</blockquote>
<i>First</i>, observe that the<i> righteous</i> here are <i>not</i> those who have not sinned, but those who have been forgiven their sins by the grace of God and who by faith have not had their sins imputed to them (recall verse 2).<br />
<br />
<i>Second</i>, observe that David had earlier spoken of his expectation of being surrounded by songs [<i>rōn</i>, רֹן] of deliverance, using the noun <i>rōn </i>to refer to these songs of worship. But now he uses the related verb <i>rānan</i> to encourage the shouts/songs of worship to begin. Just as there is no time like the present to seek God's forgiveness (“in a time when [He] may be found” vs.6), so there is no time like the present to get started praising Him for His marvelous grace!<br />
<br />
David's wonderful experience of God's grace toward him again overflows in worship that is contagious. Anyone who has truly known this deep and complete forgiveness of which David has spoken cannot help but worship. And they cannot help but desire that others share this forgiveness and join them in worshiping the LORD.<br />
<br />
<b>Conclusion:</b> As James Montgomery Boice reminds us:<br />
<blockquote class="tr_bq">
This was Saint Augustine's favorite psalm. Augustine had it inscribed on the wall next to his bed before he died in order to meditate on it better. He liked it because, as he said... “the beginning of knowledge is to know oneself to be a sinner.” (<i>Psalms</i>, Vol. 1, p. 277)</blockquote>
Do you know yourself to be a sinner? If so, then I pray that you will also know the forgiveness of God that comes through repentance and faith. I pray that you may know the happiness that comes through the forgiveness that comes only through faith in Jesus Christ our Lord.<br />
<blockquote class="tr_bq">
NKJ Ephesians 1:3-7 Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ, 4 just as He chose us in Him before the foundation of the world, that we should be holy and without blame before Him in love, 5 having predestined us to adoption as sons by Jesus Christ to Himself, according to the good pleasure of His will, 6 to the praise of the glory of His grace, by which He has made us accepted in the Beloved. 7 In Him we have redemption through His blood, the forgiveness of sins, according to the riches of His grace ....</blockquote>
Keith Throophttp://www.blogger.com/profile/08112617983370327521noreply@blogger.com0tag:blogger.com,1999:blog-19532009.post-10842021826617545922017-03-22T14:56:00.000-05:002017-03-23T11:26:11.112-05:00Churches, Get a Calvinist Pastor! by Tom Nettles<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiYibQuyNwKcG_g2T0wm_uqcRbXbn7RdXQoVAR4KYzuCHygR5gCK1CwTTtkWUFf9QTHpaQP05kxtUMirji7UBOjgzmNcjdZ2aWDT0xFxz8_ilyCgEKY_CgFi8_pyHTmX4OUu5oo/s1600/Tom+Nettles.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiYibQuyNwKcG_g2T0wm_uqcRbXbn7RdXQoVAR4KYzuCHygR5gCK1CwTTtkWUFf9QTHpaQP05kxtUMirji7UBOjgzmNcjdZ2aWDT0xFxz8_ilyCgEKY_CgFi8_pyHTmX4OUu5oo/s200/Tom+Nettles.jpg" width="143" /></a></div>
Earlier today the <a href="http://founders.org/" target="_blank">Founders Ministries</a> blog posted an article by Tom Nettles entitled <a href="http://founders.org/2017/03/22/churches-get-a-calvinist-pastor/" target="_blank">Churches, Get a Calvinist Pastor!</a> Here are the reasons Tom listed that churches should seek Calvinist pastors: <br />
<blockquote class="tr_bq">
1. A Calvinist firmly believes in the divine inspiration of Scriptures.<br />
<br />
2. A Calvinist firmly believes the biblical doctrine of the Trinity.<br />
<br />
3. A Calvinist firmly believes the doctrine of substitutionary atonement.<br />
<br />
4. A Calvinist firmly believes in religious liberty.<br />
<br />
5. A Calvinist firmly believes in missions and evangelism.<br />
<br />
6. A Calvinist firmly believes in Christ-centered preaching.<br />
<br />
7. A Calvinist firmly believes in holiness of life.<br />
<br />
8. A Calvinist firmly believes in regenerate church membership.</blockquote>
I recommend reading the article, with which I happen to agree, because I am convinced that the Doctrines of Grace are revealed in Scripture.Keith Throophttp://www.blogger.com/profile/08112617983370327521noreply@blogger.com0tag:blogger.com,1999:blog-19532009.post-59343252926147336412017-03-17T19:49:00.001-05:002017-03-17T20:01:42.465-05:00Patrick's Life and Missionary Labors by Michael Haykin<iframe allowfullscreen="" frameborder="0" height="360" mozallowfullscreen="" src="https://player.vimeo.com/video/159386497" webkitallowfullscreen="" width="640"></iframe><br />
<br />
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjbg6aagPeeU0SNEa4MFFts3Q7d9RyFfzLLY7nagM9AWH2V7DehWbj0DA6A43lSBHhjwQIRA9Mbik4UpVFgXXPftjJmfSfeLDOhExBCqLBYpZd2y-fCLt1k9ZZC8rjEJuR-M5W1/s1600/Michael+Haykin.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjbg6aagPeeU0SNEa4MFFts3Q7d9RyFfzLLY7nagM9AWH2V7DehWbj0DA6A43lSBHhjwQIRA9Mbik4UpVFgXXPftjJmfSfeLDOhExBCqLBYpZd2y-fCLt1k9ZZC8rjEJuR-M5W1/s200/Michael+Haykin.jpg" width="200" /></a></div>
This video is presented at the Reformed Baptist Seminary <a href="http://rbseminary.org/featured/2016/3/17/patricks-life-an?rq=patrick" target="_blank">website</a>. Here is the description: <br />
<blockquote class="tr_bq">
For many St. Patrick’s Day or the Feast of Saint Patrick is mainly about food and alcohol consumption. One would think Ireland’s patron saint was a monk who partied a lot and got drunk. But behind the legend and myth, there’s a real Patrick who was “intoxicated” with a life of serving God and spreading the gospel. If you’d like to learn about the man behind the myth and his real mission, check out the lecture below by Dr. Michael Haykin on “Patrick’s Life and Missionary Labors.” This lecture is part of the curriculum for <a href="http://rbseminary.org/" target="_blank">Reformed Baptist Seminary‘s</a> course on <a href="https://rbs.pathwright.com/library/ht-511-early-church-haykin/" target="_blank">The Early Church</a>. </blockquote>
Thanks to Bob Gonzales for letting us know about this free resource.Keith Throophttp://www.blogger.com/profile/08112617983370327521noreply@blogger.com0tag:blogger.com,1999:blog-19532009.post-71004169074056781962017-03-07T08:30:00.003-06:002017-03-07T18:09:44.960-06:0010 Most Popluar Posts Over the First 10 Years<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEivXNCEhBZ4j3gGW_QYBNuUInDhj0DFqzpaKvPLdZsXLFquiqJygodndw9Ll9xwvBbkJOIDaKCXXTFwaZgSDnM4W0Wwg7Qt7Wxx_mFctUHAk54j99Z1lrrU5ph4612B7lnO8Yo9/s1600/Celebrating+10+Years.png" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="169" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEivXNCEhBZ4j3gGW_QYBNuUInDhj0DFqzpaKvPLdZsXLFquiqJygodndw9Ll9xwvBbkJOIDaKCXXTFwaZgSDnM4W0Wwg7Qt7Wxx_mFctUHAk54j99Z1lrrU5ph4612B7lnO8Yo9/s200/Celebrating+10+Years.png" width="200" /></a></div>
Back in November I posted an article entitled <a href="http://www.reformedbaptistblog.com/2016/11/ten-years-of-reformed-baptist-blog.html" target="_blank">Ten Years of the Reformed Baptist Blog</a>, in which I briefly rehearsed the purpose and history of the blog. Today I thought I might share the top ten posts over the first ten years of the blog, dating from the first post on November 17, 2006 to November 17, 2016. <br />
<blockquote class="tr_bq">
1. <a href="http://www.reformedbaptistblog.com/2010/02/american-revolution-was-it-biblical.html" target="_blank">The American Revolution: Was it Biblical?</a> (Saturday, February 06, 2010)<br />
<br />
2. <a href="http://www.reformedbaptistblog.com/2009/06/disappointed-in-john-piper.html" target="_blank">Disappointed in John Piper's Judgment About Doug Wilson</a> (Friday, June 26, 2009)<br />
<br />
3. <a href="http://www.reformedbaptistblog.com/2007/03/three-best-books-in-defense-of.html" target="_blank">The Three Best Books in Defense of Believer's Baptism</a> (Thursday, March 29, 2007)<br />
<br />
4. <a href="http://www.reformedbaptistblog.com/2006/12/michael-marlowes-review-of-net-bible.html" target="_blank">Michael Marlowe's Review of the NET Bible</a> (Friday, December 08, 2006)<br />
<br />
5. <a href="http://www.reformedbaptistblog.com/2009/04/john-macarthur-on-rape-of-solomons-song.html" target="_blank">John MacArthur on the "Rape of Solomon's Song"</a> (Friday, April 17, 2009)<br />
<br />
6. <a href="http://www.reformedbaptistblog.com/2013/10/parable-of-wise-and-foolish-builders.html" target="_blank">Parable of the Wise and Foolish Builders (Matthew 7:24-27 Teaching Outline)</a> (Tuesday, October 08, 2013)<br />
<br />
7. <a href="http://www.reformedbaptistblog.com/2009/10/reformed-baptists-address-family.html" target="_blank">Reformed Baptists Address the Family-Integrated Church Movement</a> (Friday, October 16, 2009)<br />
<br />
8. <a href="http://www.reformedbaptistblog.com/2009/03/response-to-house-church-movement.html" target="_blank">Response to the House-Church Movement: Conclusion</a> (Thursday, March 19, 2009)<br />
<br />
9. <a href="http://www.reformedbaptistblog.com/2009/07/why-i-call-myself-reformed-baptist.html" target="_blank">Why I Call Myself a Reformed Baptist</a> (Thursday, July 02, 2009)<br />
<br />
10. <a href="http://www.reformedbaptistblog.com/2010/05/fatal-flaw-of-theology-behind-infant.html" target="_blank">The Fatal Flaw of the Theology Behind Infant Baptism</a> (Wednesday, May 05, 2010)</blockquote>
Apparently 2009 was a pretty good year for the blog, since five of the top ten posts come from that year, although the post entitled "Why I Call Myself a Reformed Baptist" was given its own page after drawing so much early attention and appreciation, so perhaps it made the top ten for that reason as well. I have to admit, though, that a couple of these came as a surprise to me. Anyway, thanks to all of our readers for a great first ten years! And thanks be to God, most of all, for His grace! Soli Deo gloria!Keith Throophttp://www.blogger.com/profile/08112617983370327521noreply@blogger.com0tag:blogger.com,1999:blog-19532009.post-6426886803162125252017-03-02T12:55:00.003-06:002017-03-02T13:00:56.857-06:00Free Audio Download of 'The Gospel Call and True Conversion' by Paul Washer<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEju9czag3cTZRZ9d4pnNpyB2iknO7bhjbaiZLWh_Wv5GcIXwgdB3fIMxonJfoTDuX2Z6mOM0AAV-HyIsPZXaG-fF_Rd2PmWQP0NuuSrK9HpytwO_Ekk_bXFBLespjSws7r669fv/s1600/Gospel+Call+and+True+Conversion.png" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEju9czag3cTZRZ9d4pnNpyB2iknO7bhjbaiZLWh_Wv5GcIXwgdB3fIMxonJfoTDuX2Z6mOM0AAV-HyIsPZXaG-fF_Rd2PmWQP0NuuSrK9HpytwO_Ekk_bXFBLespjSws7r669fv/s200/Gospel+Call+and+True+Conversion.png" width="147" /></a></div>
This month's free audio download from <a href="http://christianaudio.com/free/" target="_blank">ChristianAudio.com</a> is <i>The Gospel Call and True Conversion</i> by Paul washer. Here is the description from the <a href="http://christianaudio.com/the-gospel-call-and-true-conversion-paul-washer-audiobook-download" target="_blank">product page</a>: <br />
<blockquote class="tr_bq">
The apostle Paul gave the gospel the first place in his preaching, endeavored with all his might to proclaim it clearly, and even went so far as to pronounce a curse upon all those who would pervert its truth. Yet how sad it is that many, even among those considering themselves evangelicals, have reduced the gospel message to a few trite statements to be repeated, and view conversion as a mere human decision. In <i>The Gospel Call and True Conversion</i>, Paul Washer challenges such easy believism as he examines the real meaning of things like faith, repentance, and receiving Christ. He also deals extensively with the effects of saving grace that God promises in the new covenant; namely, the creation of new hearts and new people. </blockquote>
I haven't yet read or listened to the book myself, but it looks like it would be a good one, and I thought our readers would like to know about it. If you download it and listen to it, perhaps you could let us know what you think in the comments below.Keith Throophttp://www.blogger.com/profile/08112617983370327521noreply@blogger.com0tag:blogger.com,1999:blog-19532009.post-81025570994302941832017-02-22T09:53:00.001-06:002017-02-22T09:55:10.573-06:00A Modern Exposition of the 1689 Baptist Confession of Faith – 5th edition<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgbPaENsJ3eY_j8ce5RUhWuRsRI6UBRwaU1Xu3xtly-MBiJnEt8LC53RfWkqBVbsbnJwToa7tABrLHSG3dggwTKGPh7_nRWleKOEZukWzCSPK_nXsNFGPngFmc7rVd_05tlt_4J/s1600/Modern+Exposition+1689.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgbPaENsJ3eY_j8ce5RUhWuRsRI6UBRwaU1Xu3xtly-MBiJnEt8LC53RfWkqBVbsbnJwToa7tABrLHSG3dggwTKGPh7_nRWleKOEZukWzCSPK_nXsNFGPngFmc7rVd_05tlt_4J/s320/Modern+Exposition+1689.jpg" width="193" /></a></div>
If you haven't yet purchased the recently published 5th edition of <a href="https://graceandtruthbooks.com/product/modern-exposition-1689-baptist-confession-faith-5th-edition/" target="_blank">A Modern Exposition of the 1689 Baptist Confession of Faith</a> by Sam Waldron, or if you would like another copy to give as a gift to someone else, then now is the time to take advantage of the great discount price offered at Grace and Truth Books. Here is a brief description of the book:<br />
<blockquote class="tr_bq">
<b>Long awaited, this 5th Edition of Dr. Samuel Waldron’s work is the definitive version, now in hardcover.</b> </blockquote>
<blockquote class="tr_bq">
Modern Christianity is awash in a flood of doctrinal relativity. Satan and his forces love the imprecision and ambiguity which are rampant in our day. As C. H. Spurgeon observed, “The arch- enemy of truth has invited us to level our walls and take away our fenced cities.” </blockquote>
<blockquote class="tr_bq">
This exposition was originally published in 1989 to mark the 300th anniversary of the publication of the Second London Confession, which also became known as the 1689 Baptist Confession of Faith. Today, Reformed Baptists worldwide hold this Confession in high esteem and many churches continue to regard it as their official statement of faith. In this extensive exposition, the author Sam Waldron shows that the 1689 Confession is a masterly statement of the historic Christian faith. He writes in a direct and lucid style that will help ministers, students and laymen alike to a clear understanding of this Confession and to its relevance and application to our modern age.</blockquote>
Right now <a href="https://graceandtruthbooks.com/" target="_blank">Grace and Truth Books</a> is offering the book for just $23.95, so pick up your <a href="https://graceandtruthbooks.com/product/modern-exposition-1689-baptist-confession-faith-5th-edition/" target="_blank">copy</a> soon. This is one of those books every Reformed Baptist ought to have.Keith Throophttp://www.blogger.com/profile/08112617983370327521noreply@blogger.com0