Verses 11-13
(Bible)
Paul has now given the two examples from the Old Testament to make his statement earlier true, that they are not all of Israel who are of Israel (v.6b). "He now begins to...show the cause of this difference, which [Paul] teaches us is nowhere else to be found except in the election of God"(Calvin).
There are some who may contend that this passage of scripture, especially that of verse 11 does not have to do with salvation but with "service." This of course has no contextual or scriptural support, only an assumption based off of nothing more than the mere fact that election is a very offensive doctrine to most, it was to me at first. We are talking about God selecting those to whom He would bestow His saving graces upon, that man has no ability within himself to bring himself to the saving knowledge of Jesus Christ.
But it is plain to see from these verses, that those whom God declares as "children of promise," such as that of Isaac and Jacob and every other saint from Adam to now, are those whom God will save. "Not of works but of Him who calls."
I. "For the children not yet being born, nor having done any good or evil."
Why was on chosen and not the other? They are both born at the same time, they are twins, born of the Patriarch Isaac. Neither had done a thing yet, but even before their birth it was stated, "The older shall serve the younger." If anything it would seem if salvation were based on works and not on the grace and election of God, it would seem to be that Esau should have been the chosen. After all, he was the first born, the rightful recepient of the blessing from Isaac (had not Jacob tricked his father), in fact looking at Jacob and Esau comparatively it would seem that Jacob was more evil than Esau. Yet God chose Jacob...why?
II. "That the purpose of God according to election might stand."
What purpose? The "according to election" purpose (which is actually the more literal translation of the phrase). The purpose of God is partly defined by election. More definatively what was the entire purpose of God in creation, in regeneration, salvation, and even election?
For His glory. Election is the beginning of salvation, and all salvation is from God, from first to last. Even the faith we have is from God, "For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast"(Ephesians 2:8-9). If man were to boast about a single bit of His salvation that would be to take away from the glory that is to go to God alone.
So it is said...
III. "Not of works but of Him who calls."
Paul has destroyed the argument that man has any hope in bringing himself to a saving knowledge of God apart from God. These Israelites, that Paul speaks about, were the "fleshly children" they were in a sense "Ishmael's" and "Esau's." As Piper has said, "The church is full of Ishmael Christianity and Esau Christianity and have never been born of God"(Piper). Many in the church are more of a Pharisaical type of Christianity, too many think that it is by their works, by their faith that they have built up in themself, or they fall back on the fact that they have been baptized or have confessed at one time in their life, or have gone to church for years. The fact is this means nothing, if you have not been born of God.
IV. "Jacob I have loved, but Esau I have hated."
I figure I should touch on this, since it has to do with the election of God. For those who think that what is being spoken of in the former verses, is that of service. God says, "Jacob I have loved, but Esau I have hated." Obviously looking throughout the history of Israel we see that Jacob's people (Israelites) were blessed with all the blessing of God, and that Esau's people (Edomites) were cast out from this grace of God. What Paul is getting at by mentioning this, is that what God had for Jacob, He did not have for Esau.
Many have taken the word "hated," and said that a more literal translation is "loved less." But keeping it in the context of the passage it is taken from (Malachi 1:2-5), "hated" is a pretty good translation of it, since if you read that passage you can discern for yourself what God meant when He said that about Esau's people.
The Israelites ask God in that Malachi passage, "In what way have You loved us?" and God says to them, "Was not Esau Jacob’s brother?" This is the love of God, that while none of us deserved his mercy, He bestowed it upon "many" by His good pleasure, and for His glory. Wasn't Esau Jacob's brother? Are we not all as depraved as anyone else? Couldn't God have chosen someone else instead of us to make a "child of promise?" But He didn't, He chose you. And yet many will complain that this makes God's love nothing.
Citation:
*Piper Sermons on Romans
*Calvin Commentaries on Romans
Tuesday, February 27, 2007
Thursday, February 22, 2007
Romans IX (God Chooses The Children of Promise)
Verses 10-13:
(Bible)
After the distinguishing made in the previous post and in the last three verses, Paul now takes these principles and supports them with examples. He uses two Old Testament examples, which the Israelites obvious knew, since it was dealing with the Patriarchs of their nation. The two examples are that of Isaac (v.7), which I briefly mentioned in the last post, but will do again. And then the example of Jacob (v.10,12,13).
Example 1: Isaac and Ishmael
God made a promise to Abraham that through his seed all the nations shall be blessed (Genesis 12:3), he told Abraham his descendants would be as numerous as the sand and the stars (Genesis 22:17). That it would be through the son that God would give to him (Isaac, Genesis 15:5) that this would happen and that it would be Sarah, his wife, who was barren, that would conceive (Genesis 18:10). Because of Abraham's weak faith at the time, he did not fully trust in God's promise, for it seemed to him impossible that Sarah could conceive a child. So, instead, Abraham use Hagar, a maid of Sarah, as a concubine to produce a child named Ishmael.
Abraham wanted Ishmael to be the heir God had promised. "Oh, that Ishmael might live before You!"(Genesis 17:18), But God told Abraham, "No, Sarah your wife shall bear you a son, and you shall call his name Isaac; I will establish My covenant with him for an everlasting covenant, and with his descendants after him. And as for Ishmael, I have heard you. Behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly. He shall beget twelve princes, and I will make him a great nation. But My covenant I will establish with Isaac, whom Sarah shall bear to you at this set time next year." Ishmael would indeed be blessed, since his descendants would be what would become the Muslims. But as God said His covenant was not with him, and so he was not the child of promise. Though born of Abraham, he was cut off from the promises and the covenants of the Lord.
"But," someone might object, "Of course God didn't choose [Ishmael] as a child of promise. He didn't have a Jewish mother. Hagar was a Gentile"(Piper).
So Paul clarifies his point further...
Example 2: Jacob and Esau
"And not only this..." As if to say, "this is not the point I am trying to get across." Now we see further, that God's choice is based on His good pleasure and nothing in a man. Along with the proof of God's word standing strong, we now get into the doctrines of predestination, election, and the grace of God (Note to Reader: I realize this might start to get a bit confusing, I'll try to make it clear).
Paul really narrows the objections down here, for one, we are talking about children born of the same womb, by the same man (Isaac). Further, they are twins, there is minimal distinctions between these two brothers. And yet one was chosen over the other, why? Paul is, "systematically doing away with the human distinctions that might constrain God's election of one over the other. He is saying that election is based on God, not man"(Piper).
Verse 11 starts to talk of the unconditionality of God's election. "For the children not yet being born, nor having done any good or evil..." Skip to verse 12, "The older shall serve the younger."
Paul makes it much too clear for us here. The objection from the Jews was that Paul was saying that God's word had failed them. While it may seem this way at first, Paul completely unravels that argument and states that, "not allIsrael " is "Israel
I am going to stop here, because if I try to write everything I want on these verses this is going to be extremely long. In my next post I will go back to verse 11, "for the children not yet being born, nor having done any good or evil, that the purpose of God according to election might stand, not of works but of Him who calls." And attempt to explain this verse, in light of the doctrine of election. Then I will look at verse 13, "Jacob I have loved, but Esau I have hated." And break that down.
(Bible)
After the distinguishing made in the previous post and in the last three verses, Paul now takes these principles and supports them with examples. He uses two Old Testament examples, which the Israelites obvious knew, since it was dealing with the Patriarchs of their nation. The two examples are that of Isaac (v.7), which I briefly mentioned in the last post, but will do again. And then the example of Jacob (v.10,12,13).
Example 1: Isaac and Ishmael
God made a promise to Abraham that through his seed all the nations shall be blessed (Genesis 12:3), he told Abraham his descendants would be as numerous as the sand and the stars (Genesis 22:17). That it would be through the son that God would give to him (Isaac, Genesis 15:5) that this would happen and that it would be Sarah, his wife, who was barren, that would conceive (Genesis 18:10). Because of Abraham's weak faith at the time, he did not fully trust in God's promise, for it seemed to him impossible that Sarah could conceive a child. So, instead, Abraham use Hagar, a maid of Sarah, as a concubine to produce a child named Ishmael.
Abraham wanted Ishmael to be the heir God had promised. "Oh, that Ishmael might live before You!"(Genesis 17:18), But God told Abraham, "No, Sarah your wife shall bear you a son, and you shall call his name Isaac; I will establish My covenant with him for an everlasting covenant, and with his descendants after him. And as for Ishmael, I have heard you. Behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly. He shall beget twelve princes, and I will make him a great nation. But My covenant I will establish with Isaac, whom Sarah shall bear to you at this set time next year." Ishmael would indeed be blessed, since his descendants would be what would become the Muslims. But as God said His covenant was not with him, and so he was not the child of promise. Though born of Abraham, he was cut off from the promises and the covenants of the Lord.
"But," someone might object, "Of course God didn't choose [Ishmael] as a child of promise. He didn't have a Jewish mother. Hagar was a Gentile"(Piper).
So Paul clarifies his point further...
Example 2: Jacob and Esau
"And not only this..." As if to say, "this is not the point I am trying to get across." Now we see further, that God's choice is based on His good pleasure and nothing in a man. Along with the proof of God's word standing strong, we now get into the doctrines of predestination, election, and the grace of God (Note to Reader: I realize this might start to get a bit confusing, I'll try to make it clear).
Paul really narrows the objections down here, for one, we are talking about children born of the same womb, by the same man (Isaac). Further, they are twins, there is minimal distinctions between these two brothers. And yet one was chosen over the other, why? Paul is, "systematically doing away with the human distinctions that might constrain God's election of one over the other. He is saying that election is based on God, not man"(Piper).
Verse 11 starts to talk of the unconditionality of God's election. "For the children not yet being born, nor having done any good or evil..." Skip to verse 12, "The older shall serve the younger."
"The quote from Genesis 25:23 simply makes clear that God decides the destiny of these two sons and the nations they represent before they are born. And to make it even clearer for us, Paul does not just say, they were not yet born when God decided their destinies, he also say, 'they had done nothing good or bad.' And to remove the possible objection that he chose the older because the old deserves it, he chose the younger...This is why we speak of the doctrine of unconditional election. God chose Jacob over Esau before they were born or had done anything good or bad. It was not their behavior or their attitude or their faith or their parents that moved God to choose Jacob and not Esau. The choice was unconditional. It was rooted in God alone and not in man"(Piper).Conclusion
Paul makes it much too clear for us here. The objection from the Jews was that Paul was saying that God's word had failed them. While it may seem this way at first, Paul completely unravels that argument and states that, "not all
I am going to stop here, because if I try to write everything I want on these verses this is going to be extremely long. In my next post I will go back to verse 11, "for the children not yet being born, nor having done any good or evil, that the purpose of God according to election might stand, not of works but of Him who calls." And attempt to explain this verse, in light of the doctrine of election. Then I will look at verse 13, "Jacob I have loved, but Esau I have hated." And break that down.
Wednesday, February 21, 2007
Romans IX (God's Word Stands)
Verses 6-9
(Bible)
The common response from the people Paul was speaking to would be something along the lines of: "If the Israelites had all this, and were God's chosen people, and there are now unbelieving Jews accursed and cut off, then hasn't God's word failed?"
This creates a bit of a crisis not only for the Israelites but for us as well. Our eternal salvation rests wholly on God's faithfulness, if God's word can fail the Israelites then it can fail us as well. The security we have is nothing if this is true. And this is what the Jews saw in the words of Paul, that at one point the Israelites were the chosen (as they thought for salvation), and now they are eternally damned. Paul will spend the rest of this chapter as well as chapters 10 and 11 disproving this argument and proving that "it is not that the word of God has taken no effect" (some translations render "has taken no effect" as "failed" the Greek literally means to have "fallen"). This is the assertion, now he will prove it by stating three things in this paragraph, (as well as giving two OT examples, which I will discuss in my next post), (1) There is a difference between ethnic Israel and the true Israel v.6b, (2) two types of "children" of Abraham v.7, (3) there is a difference between children of flesh and children of promise v.8.
I. Ethnic vs. True Israel
"For they are not all Israel who are of Israel." As with the Church we distinguish between the true Church, or the mystical unseen Church of the true believers, and the visible Church (ref. Parable of the wheat and tares starting in Matt. 13:24). The same is true for Israel, there is the visible Israel or the ethnic which are the seed of Abraham, but as Henry puts it "Grace does not run in the blood; nor are saving benefits inseparably annexed to external church privelages..."(Henry). So then it is the "True" Israel that is saved it is the "remnant" as the Bible puts it that is saved and always has been, God's word has never failed the true Church.
II. All Descendants of Abraham vs. the "Children" of Abraham
"Nor are they all children because they are the seed of Abraham," as John Piper notes, "[Paul] distinguishes here between two kind of 'children'...there are all of Abraham's descendants, and there is a narrower group in that number whom he calls here 'the children,' or we could say, 'the true children' since the others are physical children also. The assumption is that the promises of God hold true for the true children of Abraham but not for all the descendants of Abraham"(Piper). So we now have the true Israel and the true Children.
III. Children of Flesh vs. Children of Promise
"Those who are the children of the flesh, these are not the children of God; but the children of the promise are counted as the seed." There is here the difference between the "children of flesh" and the "children of God" or the "children of promise." To those children of the promise the word of God has never failed or fallen. The reason that so many Israelites are being cut off and accursed is because all that they are is "children of the flesh." Being "the 'children of God,' in this case is not an ethnic or physical or historical term, it has its full saving meaning just like it does in Romans 8:16 or Philippians 2:15. And when he then says that these 'children of God' are 'children of promise,' he means that they ahve their spiritual position not because of their physical connections, but because of God's effective promise. The promise produced the position"(Piper).
IV. Taking a Step Back
While I plan on going into more detail on the OT examples of Isaac and Jacob, I think I should address the Old Testament references within this paragraph (though I think it will become more clear in the next post).
After mentioning the difference between all of Abraham's descendants and the true "children" of Abraham, Paul references Genesis 21:12: "In Isaac your seed shall be called." Paul is here showing the Jews that there is a difference and you can clearly see it (he will go more into it in verses 10-13). Thinking of the context of this passage you understand why this is. If you'll remember Abraham already had a son named Ishmael born of Hagar. "Ishmael was a child of the flesh, conceived by Hagar, who was young and fresh, and likely enough to have children. There was nothing extraordinary or supernatural in his conception, as there was in Isaac's; he was born after the flesh (Gal. 4:29), representing those that expect justification and salvation by their own strength and righteousness"(Henry). God promised that the seed of promise would pass through the son that He was going to give to Abraham, God did not need Abraham's assistance and Abraham seemed to think He did. "For this is the word of promise: “At this time I will come and Sarah shall have a son." Keeping this in mind, understand that God does not need help in salvation, man's works and apparent assitance does nothing, God works His spirit in those whom He chooses. As will be further explained next time.
Citation:
*NKJV Bible
*ESV Bible
*Matthew Henry Commentary (Romans)
*John Piper (Sermons on Romans)
(Bible)
The common response from the people Paul was speaking to would be something along the lines of: "If the Israelites had all this, and were God's chosen people, and there are now unbelieving Jews accursed and cut off, then hasn't God's word failed?"
This creates a bit of a crisis not only for the Israelites but for us as well. Our eternal salvation rests wholly on God's faithfulness, if God's word can fail the Israelites then it can fail us as well. The security we have is nothing if this is true. And this is what the Jews saw in the words of Paul, that at one point the Israelites were the chosen (as they thought for salvation), and now they are eternally damned. Paul will spend the rest of this chapter as well as chapters 10 and 11 disproving this argument and proving that "it is not that the word of God has taken no effect" (some translations render "has taken no effect" as "failed" the Greek literally means to have "fallen"). This is the assertion, now he will prove it by stating three things in this paragraph, (as well as giving two OT examples, which I will discuss in my next post), (1) There is a difference between ethnic Israel and the true Israel v.6b, (2) two types of "children" of Abraham v.7, (3) there is a difference between children of flesh and children of promise v.8.
I. Ethnic vs. True Israel
"For they are not all Israel who are of Israel." As with the Church we distinguish between the true Church, or the mystical unseen Church of the true believers, and the visible Church (ref. Parable of the wheat and tares starting in Matt. 13:24). The same is true for Israel, there is the visible Israel or the ethnic which are the seed of Abraham, but as Henry puts it "Grace does not run in the blood; nor are saving benefits inseparably annexed to external church privelages..."(Henry). So then it is the "True" Israel that is saved it is the "remnant" as the Bible puts it that is saved and always has been, God's word has never failed the true Church.
II. All Descendants of Abraham vs. the "Children" of Abraham
"Nor are they all children because they are the seed of Abraham," as John Piper notes, "[Paul] distinguishes here between two kind of 'children'...there are all of Abraham's descendants, and there is a narrower group in that number whom he calls here 'the children,' or we could say, 'the true children' since the others are physical children also. The assumption is that the promises of God hold true for the true children of Abraham but not for all the descendants of Abraham"(Piper). So we now have the true Israel and the true Children.
III. Children of Flesh vs. Children of Promise
"Those who are the children of the flesh, these are not the children of God; but the children of the promise are counted as the seed." There is here the difference between the "children of flesh" and the "children of God" or the "children of promise." To those children of the promise the word of God has never failed or fallen. The reason that so many Israelites are being cut off and accursed is because all that they are is "children of the flesh." Being "the 'children of God,' in this case is not an ethnic or physical or historical term, it has its full saving meaning just like it does in Romans 8:16 or Philippians 2:15. And when he then says that these 'children of God' are 'children of promise,' he means that they ahve their spiritual position not because of their physical connections, but because of God's effective promise. The promise produced the position"(Piper).
IV. Taking a Step Back
While I plan on going into more detail on the OT examples of Isaac and Jacob, I think I should address the Old Testament references within this paragraph (though I think it will become more clear in the next post).
After mentioning the difference between all of Abraham's descendants and the true "children" of Abraham, Paul references Genesis 21:12: "In Isaac your seed shall be called." Paul is here showing the Jews that there is a difference and you can clearly see it (he will go more into it in verses 10-13). Thinking of the context of this passage you understand why this is. If you'll remember Abraham already had a son named Ishmael born of Hagar. "Ishmael was a child of the flesh, conceived by Hagar, who was young and fresh, and likely enough to have children. There was nothing extraordinary or supernatural in his conception, as there was in Isaac's; he was born after the flesh (Gal. 4:29), representing those that expect justification and salvation by their own strength and righteousness"(Henry). God promised that the seed of promise would pass through the son that He was going to give to Abraham, God did not need Abraham's assistance and Abraham seemed to think He did. "For this is the word of promise: “At this time I will come and Sarah shall have a son." Keeping this in mind, understand that God does not need help in salvation, man's works and apparent assitance does nothing, God works His spirit in those whom He chooses. As will be further explained next time.
Citation:
*NKJV Bible
*ESV Bible
*Matthew Henry Commentary (Romans)
*John Piper (Sermons on Romans)
Thursday, February 15, 2007
Romans IX (The Israelites Had It All)
Verses 4-5
Now that we see Paul's heart for "countrymen according to the flesh, who are Israelites"(v.3b, 4a), he now expounds on why it is that this is so great a tragedy. For the Israelites had everything, and for them to reject Christ Jesus, who was their promised Messiah, is the greatest heartache in the mind of Paul. For they were given the, "the adoption, the glory, the covenants, the giving of the law, the service of God, and the promises; of whom are the fathers and from whom, according to the flesh, Christ came."(v.4,5). I'll take these one at a time...
I. They Were Israelites
God's chosen people, given everything from God (which is all the things following this). Important though is this, that we should "imitate Paul, who conceded to the Jews their privileges in such a manner...he afterwards declared that they were all of no worth without Christ"(Calvin).
II. The Adoption
"Israel is My son, My firstborn"(Exodus 4:22), "When Israel was a child, I loved him, and out of Egypt I called My son"(Hosea 11:1). "Israel was seperated out to be His unique and righteous witness to the rest of the world"(MacArthur), "And you shall be to Me a kingdom of priests and a holy nation."(Exodus 19:6). "It is clear from the context of those verses, as well as from countless other parts of Scripture, that the nation of Israel was, in some respect, God's child"(MacArthur). Not to be confused with the spiritual adoption spoken of in more detail in the New Testament, because "they are not all Israel who are of Israel"(v.6). So then not all of Israel was saved because they were part of the nation, but they did benefit from being the chosen nation of God.
III. The Glory
By all the commentators I am using this is attributed to the ark, I think Calvin has the best to say about this:
Many covenants and promises were given to the nation of Israel. Observing the distinction between a covenant and promise, Calvin writes:
The Isrealites had the greatest privelage of receiving the law (ceremonial and judicial) and commandments of God. "It is a great privelage to have the law of God among us"(Henry), this is true from the way the Psalms speak of the law and the privilege that Christians have of being able to serve the Lord in obedience based on the law He his given.
VI. The Service of God
Rendered also as the "worship" of God, meaning the same.
It was through these men, Abraham, Isaac, and Jacob that the foundations of the blessings that would come to the descendents would be laid.
VIII. Jesus Christ
The most important of all the blessing. "According to the flesh" meaning they were directly related to Him, in that He came through the line of the Patriarchs and was a Hebrew. He was the greatest "promise" given to the Israelites. All these things such as adoption and the fathers and the law and so on, were great, but apart from Jesus Christ it is meaningless. This is why Paul was so distressed, the Jews had all this, but they lacked the biggest part of it all, their Redeemer.
"Who is over all, the eternally blessed God"(v.5), something very interesting about the way this is worded, that I believe to be very important here. If looking at the NASB rendering of this passage you get, "who is over all, God blessed forever" which I like better in this case because it helps to make my point, but the NKJV has the same meaning. Anyways in all of the Greek and Hebrew manuscripts all the doxologies are normally rendered "blessed God," in this case it is "God blessed." The reason for saying this is that if you read the passage over again, you will see he is basically saying, "Jesus Christ is God blessed forever" focusing on "Jesus is God." Some translators attempting to deny Christ's divinity have attempted to change this passage around, but all manuscripts show it as "God blessed forever. Amen."
Citation:
*NASB Bible
*NKJV Bible
*Matthew Henry Commentary (Romans 9)
*Calvin Commentaries (Romans 1-16)
*MacArthur New Testament Commentary (Romans 9-16)
Now that we see Paul's heart for "countrymen according to the flesh, who are Israelites"(v.3b, 4a), he now expounds on why it is that this is so great a tragedy. For the Israelites had everything, and for them to reject Christ Jesus, who was their promised Messiah, is the greatest heartache in the mind of Paul. For they were given the, "the adoption, the glory, the covenants, the giving of the law, the service of God, and the promises; of whom are the fathers and from whom, according to the flesh, Christ came."(v.4,5). I'll take these one at a time...
I. They Were Israelites
God's chosen people, given everything from God (which is all the things following this). Important though is this, that we should "imitate Paul, who conceded to the Jews their privileges in such a manner...he afterwards declared that they were all of no worth without Christ"(Calvin).
II. The Adoption
"Israel is My son, My firstborn"(Exodus 4:22), "When Israel was a child, I loved him, and out of Egypt I called My son"(Hosea 11:1). "Israel was seperated out to be His unique and righteous witness to the rest of the world"(MacArthur), "And you shall be to Me a kingdom of priests and a holy nation."(Exodus 19:6). "It is clear from the context of those verses, as well as from countless other parts of Scripture, that the nation of Israel was, in some respect, God's child"(MacArthur). Not to be confused with the spiritual adoption spoken of in more detail in the New Testament, because "they are not all Israel who are of Israel"(v.6). So then not all of Israel was saved because they were part of the nation, but they did benefit from being the chosen nation of God.
III. The Glory
By all the commentators I am using this is attributed to the ark, I think Calvin has the best to say about this:
"Glory means the excellency into which the Lord had raised up [Israel] above all other nations, and that...[God] dwelt in the midst of them; for besides many other tokens of his presence, he exhibited a singular proof of it in the ark, where He gave responses, and also heard His people, that he might show forth his power in helping them...for this reason it was called 'the glory of God'(1 Samuel 4:22)"(Calvin).IV. The Covenants and The Promises
Many covenants and promises were given to the nation of Israel. Observing the distinction between a covenant and promise, Calvin writes:
"A covenant is that which is expressed in distinct and accustomed words, and contains a mutual stipulation, as that made with Abraham; but promises are what we meet with everywhere in Scripture; for when God had once made a covenant with his ancient people, he continued to offer, often by new promises his favour to them. It hence follows, that promises are to be traced up to the covenant as to their true source"(Calvin).V. The Giving of the Law
The Isrealites had the greatest privelage of receiving the law (ceremonial and judicial) and commandments of God. "It is a great privelage to have the law of God among us"(Henry), this is true from the way the Psalms speak of the law and the privilege that Christians have of being able to serve the Lord in obedience based on the law He his given.
VI. The Service of God
Rendered also as the "worship" of God, meaning the same.
"They had the ordinances of God's worship among them...the temple, the altars, the priests, the sacrifices, the feasts, and the institutions relating to them. While other nations were nations were worshipping and serving stocks, and stone, and devils, and the knew not what other idols of their own invention, the Israelites were serving the true God in the way of his own appointment"(Henry).VII. The Fathers
It was through these men, Abraham, Isaac, and Jacob that the foundations of the blessings that would come to the descendents would be laid.
VIII. Jesus Christ
The most important of all the blessing. "According to the flesh" meaning they were directly related to Him, in that He came through the line of the Patriarchs and was a Hebrew. He was the greatest "promise" given to the Israelites. All these things such as adoption and the fathers and the law and so on, were great, but apart from Jesus Christ it is meaningless. This is why Paul was so distressed, the Jews had all this, but they lacked the biggest part of it all, their Redeemer.
"Who is over all, the eternally blessed God"(v.5), something very interesting about the way this is worded, that I believe to be very important here. If looking at the NASB rendering of this passage you get, "who is over all, God blessed forever" which I like better in this case because it helps to make my point, but the NKJV has the same meaning. Anyways in all of the Greek and Hebrew manuscripts all the doxologies are normally rendered "blessed God," in this case it is "God blessed." The reason for saying this is that if you read the passage over again, you will see he is basically saying, "Jesus Christ is God blessed forever" focusing on "Jesus is God." Some translators attempting to deny Christ's divinity have attempted to change this passage around, but all manuscripts show it as "God blessed forever. Amen."
Citation:
*NASB Bible
*NKJV Bible
*Matthew Henry Commentary (Romans 9)
*Calvin Commentaries (Romans 1-16)
*MacArthur New Testament Commentary (Romans 9-16)
Wednesday, February 14, 2007
Romans IX (The Sincerity of Paul)
Verses 1-3
Its important to remember in these first 5 verses of Romans 9, Paul understood very well that he could have been sitting there amongst the Pharisees having someone else preaching this message to him, and him scoffing that person, if not for the mercy of God.
Paul shows great sorrow that this is happening to the nation of Israel, they are his kinsmen, as Paul is a Hebrew of the tribe of Benjamin (Philippians 3:5), it pains him much that these Jews are not accepting their promised Messiah. "The Jews, for whom [Jesus] was appointed according to the covenant of the law, not only rejected Him, but regarded Him with contempt, and for the most part hated Him"(Calvin).
"I tell the truth in Christ, I am not lying, my conscience also bearing me witness in the Holy Spirit, that I have great sorrow and continual grief in my heart"(v.1,2).
There are three things worth noting here in these first few verses, his forgiveness, his sincerity (v.1-2), his selfless-love for those who were unbelieving (v.3).
I. His Forgiveness
Paul was most likely one of the most hated of all the Apostle's by the Pharisees, as evidenced in the book of Acts. He absolutely crushed the legalism and self-righteousness of the Pharisees, and for this he was despised by them. If given oppurtunity they would have killed him as they did Jesus.
Yet, we see in these passages and the ones following that Paul treats them with respect and with a forgiving spirit. Though most of the Jews hearing the words spoken here would just assume that Paul was attempting to flatter them with kind words.
II. His Sincerity
To Prove that he is not attempting to flatter the Jews with kind words he calls upon the Triune God to witness to his sincerity of heart. "I tell the truth in Christ, I am not lying, my conscience also bearing me witness in the Holy Spirit" as Matthew Henry renders this as saying, "I speak it as a Christian, one of God's people, children that will not lie, as one that knows not how to give flattering titles." OR, "I appeal to Christ, who searches the heart, concerning it." He as well, appeals to his conscience, which bears witness, "it was concerning a sorrow in his heart to which none was a capable copetent witness but God and his own conscience.-- That 'I have great sorrow'"(Henry).
III. His Love
"For I could wish that I myself were accursed from Christ for my brethren, my countrymen according to the flesh..."(v.3).
The Apostle says "I could" not "I do." The difference being, as if he were saying, "I could wish were it right and lawful"(Calvin). Paul understand as better than anyone that (1) you cannot be seperated from Christ, (2) he knew that his death could accomplish nothing of this sort. He "could" if it were right and possible, wish that he was accursed ("anathema" = codemned to hell) for their sake.
His selfless-love for his lost kinsmen is very clear here.
"Oh, these people have committed a great sin, and have made for themselves a god of gold! Yet now, if You will forgive their sin—but if not, I pray, blot me out of Your book which You have written"(Exodus 32:31,32).
This kind of thought is not too common around too many "Christians" in this country. The health and wealth gospel wouldn't touch this kind of matter, and the feel good, just have "fun" churches/youth groups, wouldn't give self-denial and selfless-love a second thought.
Is your love willing to be so self-denying? Examine yourself on that matter, I know I will. Just a though take it or leave it.
Its important to remember in these first 5 verses of Romans 9, Paul understood very well that he could have been sitting there amongst the Pharisees having someone else preaching this message to him, and him scoffing that person, if not for the mercy of God.
Paul shows great sorrow that this is happening to the nation of Israel, they are his kinsmen, as Paul is a Hebrew of the tribe of Benjamin (Philippians 3:5), it pains him much that these Jews are not accepting their promised Messiah. "The Jews, for whom [Jesus] was appointed according to the covenant of the law, not only rejected Him, but regarded Him with contempt, and for the most part hated Him"(Calvin).
"I tell the truth in Christ, I am not lying, my conscience also bearing me witness in the Holy Spirit, that I have great sorrow and continual grief in my heart"(v.1,2).
There are three things worth noting here in these first few verses, his forgiveness, his sincerity (v.1-2), his selfless-love for those who were unbelieving (v.3).
I. His Forgiveness
Paul was most likely one of the most hated of all the Apostle's by the Pharisees, as evidenced in the book of Acts. He absolutely crushed the legalism and self-righteousness of the Pharisees, and for this he was despised by them. If given oppurtunity they would have killed him as they did Jesus.
Yet, we see in these passages and the ones following that Paul treats them with respect and with a forgiving spirit. Though most of the Jews hearing the words spoken here would just assume that Paul was attempting to flatter them with kind words.
II. His Sincerity
To Prove that he is not attempting to flatter the Jews with kind words he calls upon the Triune God to witness to his sincerity of heart. "I tell the truth in Christ, I am not lying, my conscience also bearing me witness in the Holy Spirit" as Matthew Henry renders this as saying, "I speak it as a Christian, one of God's people, children that will not lie, as one that knows not how to give flattering titles." OR, "I appeal to Christ, who searches the heart, concerning it." He as well, appeals to his conscience, which bears witness, "it was concerning a sorrow in his heart to which none was a capable copetent witness but God and his own conscience.-- That 'I have great sorrow'"(Henry).
III. His Love
"For I could wish that I myself were accursed from Christ for my brethren, my countrymen according to the flesh..."(v.3).
The Apostle says "I could" not "I do." The difference being, as if he were saying, "I could wish were it right and lawful"(Calvin). Paul understand as better than anyone that (1) you cannot be seperated from Christ, (2) he knew that his death could accomplish nothing of this sort. He "could" if it were right and possible, wish that he was accursed ("anathema" = codemned to hell) for their sake.
His selfless-love for his lost kinsmen is very clear here.
"Love is apt to be thus bold, and venturous, and self-denying. Because the glory of God's grace in the salvation of many is to be preferred before the welfare and happiness of [the self]...Paul, would be content to forego all his own happiness to purchase theirs. He would be content to be cut off from the land of the living, in the most shameful manner as anathema...they persecuted him as the most obnoxious person in the world, the curse and plague of his generation (1 Cor 4:12)..."Now...I am willing to bear all this, and a great deal more, for your good"...He would be content to be excommunicated from the society of the faithful...from the church...and from communion with saints, as a heathen and publican, if that would do them any good...He could wish himself no more remembered among the saints, his name blotted out of church-records...cut off...and have his name buried in oblivion or reproach, for the good of the Jews."This has been seen throughout the history of the Church. The example of Moses is the same kind of sacrifice willing to be made. After the Israelites had made a golden calf, Moses went to God to try and make an atonement, and ask for God's forgiveness on their behalf and says this:
"Oh, these people have committed a great sin, and have made for themselves a god of gold! Yet now, if You will forgive their sin—but if not, I pray, blot me out of Your book which You have written"(Exodus 32:31,32).
This kind of thought is not too common around too many "Christians" in this country. The health and wealth gospel wouldn't touch this kind of matter, and the feel good, just have "fun" churches/youth groups, wouldn't give self-denial and selfless-love a second thought.
Is your love willing to be so self-denying? Examine yourself on that matter, I know I will. Just a though take it or leave it.
Tuesday, February 13, 2007
Romans IX (Introduction)
Why write about this chapter?
This is one chapter of the Bible that has been greatly misunderstood. Reading through it a first time, it can actually be rather shocking.
By some this chapter and the ones following (ch. 10, 11), have often been looked at as a "parenthesis that has little, if any, connection to the rest of the letter...according to those interpreters, the central message of justification by faith is interrupted at the beginning of chapter 9 and resumes at the beginning of chapter 12" (MacArthur). Basically, looking at it as though the book flows from chapter 8:39 to chapter 12:1. Which, grant it, the book could still flow well without these chapter (along with many other books, but leaving out those chapters leaves out a slew of important doctrine).
Some of these important doctrines found in this chapter are those of God's grace, predestination, election. So then the misunderstanding of this chapter could be attributed to those doctrines being misunderstood.
That is why I am going to write about this chapter. Using the commentaries of John MacArthur, Matthew Henry, John Calvin and perhaps occasionally Charles Hodge and sermons by John Piper. I hope to clear up a few things since I have been challenged at times to explain this chapter.
Why is this chapter written?
Looking back into the preceding chapters, Paul has basically shattered all beliefs of the Pharisees who would hear him. The idea of justification by faith alone apart from works of the law, was something blasphemous and heretical to those Jews. Paul is now looked upon as though he were belittling Abraham, Moses the other prophets and God.
What is assumed by the Pharisees is that if salvation now comes to the Gentiles and not just the Jews as they thought, and that it is received by faith alone, then God's promises have failed. "If this be so, then what becomes of the Jews, of them all as a complex body, expecially those of them that do not embrace Christ, nor believe the gospel?...What becomes of the promise made to the fathers, which entailed salvation upon the Jews? Is not the promise nullified and made of none effect?"(Henry)
So then Paul, after teaching these doctrinal truths that salvation is by faith, he now turns his attention to the Jews, and to those who would challenge this with those responses. He goes on to prove that this salvation by faith, this elect chosing by God for salvation, has always been the case. It is not something new that came with Christ, but that salvation is "by grace...through faith...it is the gift of God" (Ephesians 2:8). And it always has been. Moreover, Paul proves that God has not failed in His promises, which we will see, as well, in this chapter.
My Hope
For those who do read this, I do hope you give some input and that we could encourage one another in the study of this chapter.
I hope to treat this chapter with as much fairness and study and prayer as possible, I pray you will as well.
May God grant us all discernment as we look into the great truth of his holy Word.
Citation:
*MacArthur, John (NT Commentary, Romans 9-16)
*Henry, Matthew (Commentary of the whole Bible, Romans)
This is one chapter of the Bible that has been greatly misunderstood. Reading through it a first time, it can actually be rather shocking.
By some this chapter and the ones following (ch. 10, 11), have often been looked at as a "parenthesis that has little, if any, connection to the rest of the letter...according to those interpreters, the central message of justification by faith is interrupted at the beginning of chapter 9 and resumes at the beginning of chapter 12" (MacArthur). Basically, looking at it as though the book flows from chapter 8:39 to chapter 12:1. Which, grant it, the book could still flow well without these chapter (along with many other books, but leaving out those chapters leaves out a slew of important doctrine).
Some of these important doctrines found in this chapter are those of God's grace, predestination, election. So then the misunderstanding of this chapter could be attributed to those doctrines being misunderstood.
That is why I am going to write about this chapter. Using the commentaries of John MacArthur, Matthew Henry, John Calvin and perhaps occasionally Charles Hodge and sermons by John Piper. I hope to clear up a few things since I have been challenged at times to explain this chapter.
Why is this chapter written?
Looking back into the preceding chapters, Paul has basically shattered all beliefs of the Pharisees who would hear him. The idea of justification by faith alone apart from works of the law, was something blasphemous and heretical to those Jews. Paul is now looked upon as though he were belittling Abraham, Moses the other prophets and God.
What is assumed by the Pharisees is that if salvation now comes to the Gentiles and not just the Jews as they thought, and that it is received by faith alone, then God's promises have failed. "If this be so, then what becomes of the Jews, of them all as a complex body, expecially those of them that do not embrace Christ, nor believe the gospel?...What becomes of the promise made to the fathers, which entailed salvation upon the Jews? Is not the promise nullified and made of none effect?"(Henry)
So then Paul, after teaching these doctrinal truths that salvation is by faith, he now turns his attention to the Jews, and to those who would challenge this with those responses. He goes on to prove that this salvation by faith, this elect chosing by God for salvation, has always been the case. It is not something new that came with Christ, but that salvation is "by grace...through faith...it is the gift of God" (Ephesians 2:8). And it always has been. Moreover, Paul proves that God has not failed in His promises, which we will see, as well, in this chapter.
My Hope
For those who do read this, I do hope you give some input and that we could encourage one another in the study of this chapter.
I hope to treat this chapter with as much fairness and study and prayer as possible, I pray you will as well.
May God grant us all discernment as we look into the great truth of his holy Word.
Citation:
*MacArthur, John (NT Commentary, Romans 9-16)
*Henry, Matthew (Commentary of the whole Bible, Romans)
Friday, February 09, 2007
Perversion of Perseverance
It has come to my attention that this doctrine of Perseverance of the Saints, which the reformed faith holds, has become a misunderstood doctrine. There are two ways in which I've seen this done:
I. "Once saved always saved."
Okay on the surface this statement doesn't seem so objectable. Without thinking about this saying in greater depth, it almost seems to be saying the same thing as Perseverance of the Saints. But I wholly disagree with this assertion, because what lies beneath this is the idea that once a person declares themself saved or a pastor/youth leader/friend declares them saved, then no matter how they live they are saved no matter what and what normally follows this witness of men is "don't ever doubt it."
Objection 1
Nowhere in the bible does it tell someone to be so sure of their salvation that, even if they commit henious sins repeatedly with no signs of penitence or godly-sorrow, they should never question it. In fact the complete opposite:
2 Corinthians 13:5:
"Examine yourselves as to whether you are in the faith. Test yourselves. Do you not know yourselves, that Jesus Christ is in you?—unless indeed you are disqualified."
2 Peter 1:10:
"Therefore, brethren, be even more diligent to make your call and election sure, for if you do these things you will never stumble."
(also see Phillippians 2:12)
Objection 2
If you are a justified sinner, you will not live how you please, fulfilling all of your fleshly lusts and desires with the name of Jesus Christ stamped to your back. The whole argument in itself is a contradiction, to be a Christian = To be Christ-Like, think of the logical fallacy. You might as well say to Jesus, "thanks alot for suffering and dying for me, saving my wretched soul, imputing your righteousness to my account...but I don't really feel like bothering with You or listening to You until I get to heaven."
1 John 1:6:
"If we say that we have fellowship with Him, and walk in darkness, we lie and do not practice the truth."
1 John 2:4:
"He who says, 'I know Him,' and does not keep His commandments, is a liar, and the truth is not in him."
II. "Perseverance of the Saints, means that the saints do enough good works to maintain their salvation by 'persevering themself.'"
The idea is that the Reformers or "Calvinists" believe that you must somehow maintain enough works by your own power to be considered a Christian. That final perseverance is by the will of the saint, and if you don't do enough "good works" you are not a Christian.
Objection 1
I know of no reformer past or present who would ever make you believe that it is by your good works and your power that you have maintained the faith. In fact it is the complete antithesis, Free Will Baptist who are Arminian have this in their statement of faith:
Objection 2
The Reformed faith believes that a Christian is reborn, justified, SANCTIFIED, and glorified by grace. From first to last it is the work of God who is "the author and finisher of our faith" (Hebrews 12:2). Reformers had a much bigger idea of grace, in that it would preserve the saint until the day he died, God would never allow for that Christian to fall away because of any sin, but would maintain him/her by His grace.
Objection 3
Because of this grace of God, who bestows His Holy Spirit upon the believer, He gives them the power and ability to "persevere" in faith, and to obey, to be led by Him, to love God and the brethren, and to give up their life for the cause of Christ Jesus if necessary. God maintains us in a state of grace, and if He were to by any means let us fall from grace (which He won't) we would fall utterly and miserably back into sin.
The reason that the Christian "perseveres" at all is because of the grace of God, period. If for any reason someone should tell you that a Christian does anything by himself apart from God's grace and apart from giving God all the glory, then they didn't get it from a reformer even if they say they did.
For those who do not believe that a Christian should persevere (Rev. 2:3) or run the race before us (Hebrews 12:1, 1 Cor. 9:24), or keep the hope (Romans 5:3-5, 12:12, Hebrews 3:6). If you do not believe a Christian should obey or follow Christ til death. Then you must tell the Christians who died in the Coliseum, the Scottish Covenanters, the French Huguenots, the people in China and Middle East right now, who have bled and died for the gospel truth and for Jesus Christ, that they are doing something wrong. That there is no need to persevere, that there is no reason to follow the commandments of Christ Jesus. Then we will have to see how far the Gospel will be taken.
But until then may the saints persevere in obedience, hope, faith and love until the end.
I. "Once saved always saved."
Okay on the surface this statement doesn't seem so objectable. Without thinking about this saying in greater depth, it almost seems to be saying the same thing as Perseverance of the Saints. But I wholly disagree with this assertion, because what lies beneath this is the idea that once a person declares themself saved or a pastor/youth leader/friend declares them saved, then no matter how they live they are saved no matter what and what normally follows this witness of men is "don't ever doubt it."
Objection 1
Nowhere in the bible does it tell someone to be so sure of their salvation that, even if they commit henious sins repeatedly with no signs of penitence or godly-sorrow, they should never question it. In fact the complete opposite:
2 Corinthians 13:5:
"Examine yourselves as to whether you are in the faith. Test yourselves. Do you not know yourselves, that Jesus Christ is in you?—unless indeed you are disqualified."
2 Peter 1:10:
"Therefore, brethren, be even more diligent to make your call and election sure, for if you do these things you will never stumble."
(also see Phillippians 2:12)
Objection 2
If you are a justified sinner, you will not live how you please, fulfilling all of your fleshly lusts and desires with the name of Jesus Christ stamped to your back. The whole argument in itself is a contradiction, to be a Christian = To be Christ-Like, think of the logical fallacy. You might as well say to Jesus, "thanks alot for suffering and dying for me, saving my wretched soul, imputing your righteousness to my account...but I don't really feel like bothering with You or listening to You until I get to heaven."
1 John 1:6:
"If we say that we have fellowship with Him, and walk in darkness, we lie and do not practice the truth."
1 John 2:4:
"He who says, 'I know Him,' and does not keep His commandments, is a liar, and the truth is not in him."
II. "Perseverance of the Saints, means that the saints do enough good works to maintain their salvation by 'persevering themself.'"
The idea is that the Reformers or "Calvinists" believe that you must somehow maintain enough works by your own power to be considered a Christian. That final perseverance is by the will of the saint, and if you don't do enough "good works" you are not a Christian.
Objection 1
I know of no reformer past or present who would ever make you believe that it is by your good works and your power that you have maintained the faith. In fact it is the complete antithesis, Free Will Baptist who are Arminian have this in their statement of faith:
"Since man, continues to have free choice, it is possible because of temptations and the weakness of human flesh for him to fall into the practice of sin and to make shipwreck of his faith and be lost." (Confession of Free Will Baptist)The Arminian holds to the fact that if you do not maintain good works and you fall into sin that it is possible for you to lose your salvation and you must once again regain it back, knowlingly yet unknowlingly (as paradoxal as it may seem) preach a gospel of works based salvation.
Objection 2
The Reformed faith believes that a Christian is reborn, justified, SANCTIFIED, and glorified by grace. From first to last it is the work of God who is "the author and finisher of our faith" (Hebrews 12:2). Reformers had a much bigger idea of grace, in that it would preserve the saint until the day he died, God would never allow for that Christian to fall away because of any sin, but would maintain him/her by His grace.
Objection 3
Because of this grace of God, who bestows His Holy Spirit upon the believer, He gives them the power and ability to "persevere" in faith, and to obey, to be led by Him, to love God and the brethren, and to give up their life for the cause of Christ Jesus if necessary. God maintains us in a state of grace, and if He were to by any means let us fall from grace (which He won't) we would fall utterly and miserably back into sin.
The reason that the Christian "perseveres" at all is because of the grace of God, period. If for any reason someone should tell you that a Christian does anything by himself apart from God's grace and apart from giving God all the glory, then they didn't get it from a reformer even if they say they did.
For those who do not believe that a Christian should persevere (Rev. 2:3) or run the race before us (Hebrews 12:1, 1 Cor. 9:24), or keep the hope (Romans 5:3-5, 12:12, Hebrews 3:6). If you do not believe a Christian should obey or follow Christ til death. Then you must tell the Christians who died in the Coliseum, the Scottish Covenanters, the French Huguenots, the people in China and Middle East right now, who have bled and died for the gospel truth and for Jesus Christ, that they are doing something wrong. That there is no need to persevere, that there is no reason to follow the commandments of Christ Jesus. Then we will have to see how far the Gospel will be taken.
But until then may the saints persevere in obedience, hope, faith and love until the end.
Wednesday, February 07, 2007
This Is All My Calvinism
In a sermon on Romans 9:16, Charles Simeon declared, "Many there are who cannot see these truths [the doctrines of God's sovereignty], who yet are in a state truly pleasing to God; yea many, at whose feet the best of us may be glad to be found in heaven. It is a great evil, when these doctrines are made a ground of separation one from another, and when the advocates of different systems anathematize each other. . . . In reference to truths which are involved in so much obscurity as those which relate to the sovereignty of God, mutual kindness and concession are far better than vehement argumentation and uncharitable discussion" (Horae Homileticae, Vol. 15, p. 357).
Simeon lived out this counsel is seen in the way he conversed with the elderly John Wesley. He tells the story himself:
Simeon: "Sir, I understand that you are called an Arminian; and I have been sometimes called a Calvinist; and therefore I suppose we are to draw daggers. But before I consent to begin the combat, with your permission I will ask you a few questions. Pray, Sir, do you feel yourself a depraved creature, so depraved that you would never have thought of turning to God, if God had not first put it into your heart?"
Wesley: "Yes, I do indeed."
Simeon: "And do you utterly despair of recommending yourself to God by anything you can do; and look for salvation solely through the blood and righteousness of Christ?"
Wesley: "Yes, solely through Christ."
Simeon: "But, Sir, supposing you were at first saved by Christ, are you not somehow or other to save yourself afterwards by your own works?"
Wesley: "No, I must be saved by Christ from first to last."
Simeon: "Allowing, then, that you were first turned by the grace of God, are you not in some way or other to keep yourself by your own power?"
Wesley: "No."
Simeon: "What then, are you to be upheld every hour and every moment by God, as much as an infant in its mother's arms?"
Wesley: "Yes, altogether."
Simeon: "And is all your hope in the grace and mercy of God to preserve you unto His heavenly kingdom?"
Wesley: "Yes, I have no hope but in Him."
Wesley: "Then, Sir, with your leave I will put up my dagger again; for this is all my Calvinism; this is my election, my justification by faith, my final perseverance: it is in substance all that I hold, and as I hold it; and therefore, if you please, instead of searching out terms and phrases to be a ground of contention between us, we will cordially unite in those things wherein we agree." (Moule, 79f)
Citation:
*I took this directly off of www.reformationtheology.com
1 John 5:18-21 (Christ Is Truth)
Chapter 5
Verses 18-21:
"We know that whoever is born of God does not sin; but he who has been born of God keeps himself, and the wicked one does not touch him. We know that we are of God, and the whole world lies under the sway of the wicked one. And we know that the Son of God has come and has given us an understanding, that we may know Him who is true; and we are in Him who is true, in His Son Jesus Christ. This is the true God and eternal life. Little children, keep yourselves from idols. Amen."
I was talking to a man on campus last semester, from the "Holiness" movement (link). If you read the decription on the link you will find that the believe in a thing called "entire sanctification" or "perfectionists." Now these people and others like him (you may know pastor Bob (OSU) or brother Gary (OU)), believe that when the Bible says something like, "we know that whoever is born of God does not sin..." (cf. 3:6), they take this to a very extreme disposition, wherein they believe that once one is born again he never sins again, if he does he has lost his salvation and must get it back (another matter I won't even touch right now).
Looking back over the chapter one would have to conclude that the Apostle is making contradictions if this is the case. Calvin on the matter:
Further, "The present tense of the Greek suggests behavior that is characteristic or usual. In this way John acknowledges, but does not excuse, occasional sin"(Reformation Study Bible).
Verse 19 is admonishment, that the "word lies under the sway of the wicked one." But that "we are of God," so while the world will try to lead us astray from God, we must so highly value or calling that it will not be a hindrance or a distraction. "Under the sway" is the reality of what condition this world lies in, apart from divine intervention there is no hope to defeating the devil's temptations or traps. All are in bondage to their sinful nature (Romans 6:17) and are under the sway of the devil (Ephesians 2:2).
As I said, no one can break lose of their sinful nature or overcome the temptations without divine help. The next verse makes that clear, "we know that the Son of God has come and has given us an understanding, that we may know Him who is true; and we are in Him who is true, in His Son Jesus Christ." Jesus set us free of that bondage and slavery to sin and has made us to be slaves of righteousness, able to be conformed to His image.
"This is the true God, and eternal life." Once again touching on the fact that there is no eternal life apart from Jesus Christ. Jesus Christ = Eternal Life, you could almost use the words synonymously.
Verse 21, "Little children, keep yourselves from idols." With the preceding doctrines being true, that the "world is under the sway of the wicked one," and that we "know Him who is true," and we are "of God." Then this makes it clear, "keep yourselves from idols," from the world and false hopes and gods, focus your attention always on the Lord Jesus.
He is your calling, He is your Advocate, the Propitiation, the Word, the Truth. He is love, He is eternal life. He has overcome the world, overcome the wicked one, forgiven your sins. He is Son of God, come in the flesh. Because of Him we have all hope, and apart from Him there is no hope.
Trust in Christ, trust in God, confess your sins, love your brothers and sisters. And in the end give all glory to the God of heaven and earth, who has shown us this mercy, "not that we loved God, but that He loved us and sent His Son"(4:10). So then:
"Keep yourselves from idols..." and praise God for this love.
"Amen."
Citation:
*Calvins Commentaries on 1 John
*NKJV Reformation Study Bible
Also I want to thank Logan West for his comments while I have been going through this study. They have been encouraging and helpful, thanks alot.
Verses 18-21:
"We know that whoever is born of God does not sin; but he who has been born of God keeps himself, and the wicked one does not touch him. We know that we are of God, and the whole world lies under the sway of the wicked one. And we know that the Son of God has come and has given us an understanding, that we may know Him who is true; and we are in Him who is true, in His Son Jesus Christ. This is the true God and eternal life. Little children, keep yourselves from idols. Amen."
I was talking to a man on campus last semester, from the "Holiness" movement (link). If you read the decription on the link you will find that the believe in a thing called "entire sanctification" or "perfectionists." Now these people and others like him (you may know pastor Bob (OSU) or brother Gary (OU)), believe that when the Bible says something like, "we know that whoever is born of God does not sin..." (cf. 3:6), they take this to a very extreme disposition, wherein they believe that once one is born again he never sins again, if he does he has lost his salvation and must get it back (another matter I won't even touch right now).
Looking back over the chapter one would have to conclude that the Apostle is making contradictions if this is the case. Calvin on the matter:
"If you suppose that God's children are wholly pure and free from all sin, as the fanatics contend, then the Apostle is inconsistent with himself; for he would thus have take away mustual prayer among brethren (v.16). Then he says that those sin not who do not wholly fall away from the grace of God; heance he inferred that prayer ought to be made for all the children of God, because the sin not unto death. A proof is added, that 'he who has been born of God keeps himself,' that is, keeps himself in the fear of God; nor does he suffer himself to be so led away, as to lose all sense of religion, and to surrender himself wholly to the devil and the flesh.You find that those who believe this will not have the easiest times explaining away verses in this chapter such as: "If we say that we have no sin, we deceive ourselves, and the truth is not in us"(1:8), "if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous" (2:1b), "If anyone sees his brother sinning a sin which does not lead to death"(5:16a). Though don't get me wrong they have their well formulated proof texting techniques and arguments.
When he says, that 'the wicked one does not touch him,' reference is made to a deadly wound; for the children of God do not remain untouched by the assaults of Satan, but they ward off his strokes by the shield of faith, so that they do not penetrate into the heart. Hence spiritual life is never extinguished in them. This is not to sin." (Calvin's Commentaries on 1 John, pg.270-271)
Further, "The present tense of the Greek suggests behavior that is characteristic or usual. In this way John acknowledges, but does not excuse, occasional sin"(Reformation Study Bible).
Verse 19 is admonishment, that the "word lies under the sway of the wicked one." But that "we are of God," so while the world will try to lead us astray from God, we must so highly value or calling that it will not be a hindrance or a distraction. "Under the sway" is the reality of what condition this world lies in, apart from divine intervention there is no hope to defeating the devil's temptations or traps. All are in bondage to their sinful nature (Romans 6:17) and are under the sway of the devil (Ephesians 2:2).
As I said, no one can break lose of their sinful nature or overcome the temptations without divine help. The next verse makes that clear, "we know that the Son of God has come and has given us an understanding, that we may know Him who is true; and we are in Him who is true, in His Son Jesus Christ." Jesus set us free of that bondage and slavery to sin and has made us to be slaves of righteousness, able to be conformed to His image.
"This is the true God, and eternal life." Once again touching on the fact that there is no eternal life apart from Jesus Christ. Jesus Christ = Eternal Life, you could almost use the words synonymously.
Verse 21, "Little children, keep yourselves from idols." With the preceding doctrines being true, that the "world is under the sway of the wicked one," and that we "know Him who is true," and we are "of God." Then this makes it clear, "keep yourselves from idols," from the world and false hopes and gods, focus your attention always on the Lord Jesus.
He is your calling, He is your Advocate, the Propitiation, the Word, the Truth. He is love, He is eternal life. He has overcome the world, overcome the wicked one, forgiven your sins. He is Son of God, come in the flesh. Because of Him we have all hope, and apart from Him there is no hope.
Trust in Christ, trust in God, confess your sins, love your brothers and sisters. And in the end give all glory to the God of heaven and earth, who has shown us this mercy, "not that we loved God, but that He loved us and sent His Son"(4:10). So then:
"Keep yourselves from idols..." and praise God for this love.
"Amen."
Citation:
*Calvins Commentaries on 1 John
*NKJV Reformation Study Bible
Also I want to thank Logan West for his comments while I have been going through this study. They have been encouraging and helpful, thanks alot.
Tuesday, February 06, 2007
1 John 5:14-17 (Praying As We Should)
Chapter 5
Verses 14-17:
"Now this is the confidence that we have in Him, that if we ask anything according to His will, He hears us. And if we know that He hears us, whatever we ask, we know that we have the petitions that we have asked of Him.
If anyone sees his brother sinning a sin which does not lead to death, he will ask, and He will give him life for those who commit sin not leading to death. There is sin leading to death. I do not say that he should pray about that. All unrighteousness is sin, and there is sin not leading to death."
I'll seperate this entry into two parts, prayer towards God (v. 14-15) and prayer for brethren (v. 16-17):
Prayer towards God
"Now this is the confidence that we have in Him, that if we ask anything...He hears us." I realize I left an important part of that first verse out, I wish to make a point first. That the confidence we have is that we would dare to call upon the God of heaven and earth because of our Mediator, Jesus. "Christ Jesus our Lord...in whom we have boldness and access with confidence through faith in Him" (Eph 3:11b,12). "For you did not receive the spirit of bondage again to fear, but you received the Spirit of adoption by whom we cry out, 'Abba, Father'"(Romans 8:15).
One thing that comforts us as Christians, is that even though troubles or evils should come upon us, we know that God is our deliverer and rely on His fatherly love towards us.
"If we ask anything according to His will..." (Somewhat briefly mentioned before, cf. 3:22). This expression is interjected by the Apostle into the statement as if to make sure he was not misunderstood when he said this. One does not watch such things as TBN with out quickly getting the impression that expressions like this are perverted much to promote their health and wealth gospel. Seems as though the Apostle knew that sort of thing might happen. I can't word it much better than Calvin does so I'll let him talk:
Prayer for Brethren
Going into verse 16 the idea of prayer is not lost, but it now extends to our brethren.
Taking this in subcategories more or less, first I'll examine the Apostle's command for praying for the brethren (v. 16a), then attempt to clarify between the two sins: ones leading to death and ones not leading to death (v. 16b, 17).
First, the Apostle's command to pray for sinning brethren:
"If anyone sees his brother sinning a sin which does not lead to death, he will ask, and He will give him life for those who commit sin not leading to death"(v. 16a). As I've said our prayers now extend to a brother in sin, that they may as well avail our brothers and sisters. The Apostle here exhorts us to pray for the salvation of one another, and to have us pray for the falls of a brother/sister. "Surely it is iron hardness to be touched with no pity, when we see souls redeemed by Christ's blood going to ruin"(Calvin). Listening to the words of the Apostle, we must at all cost avoid the codemning of our brethren or doubting their salvation, rather than praying fervently for them instead (something of personal application to myself).
Two Sins:
I believe, perhaps, that if I attempt to explain the "sin leading to death," the other type will be whatever is not included in that. Rather than attempting to summarize and put into my own words what the Reformation Study Bible has to say I will just put word for word what they say:
In any case it is important to understand that "all unrighteousness is sin..." this does not give one liberty to say something such as "well this is a sin not leading to death so I am going to indulge in it." This is contradictary to everything that has been said so far in this book (cf. 2:3-5; 3:4,6).
I would certainly suggest more study on that, as I will be sure to do.
Citation:
*Calvin's Commentaries on 1 John
*Reformation Study Bible (NKJV)
Verses 14-17:
"Now this is the confidence that we have in Him, that if we ask anything according to His will, He hears us. And if we know that He hears us, whatever we ask, we know that we have the petitions that we have asked of Him.
If anyone sees his brother sinning a sin which does not lead to death, he will ask, and He will give him life for those who commit sin not leading to death. There is sin leading to death. I do not say that he should pray about that. All unrighteousness is sin, and there is sin not leading to death."
I'll seperate this entry into two parts, prayer towards God (v. 14-15) and prayer for brethren (v. 16-17):
Prayer towards God
"Now this is the confidence that we have in Him, that if we ask anything...He hears us." I realize I left an important part of that first verse out, I wish to make a point first. That the confidence we have is that we would dare to call upon the God of heaven and earth because of our Mediator, Jesus. "Christ Jesus our Lord...in whom we have boldness and access with confidence through faith in Him" (Eph 3:11b,12). "For you did not receive the spirit of bondage again to fear, but you received the Spirit of adoption by whom we cry out, 'Abba, Father'"(Romans 8:15).
One thing that comforts us as Christians, is that even though troubles or evils should come upon us, we know that God is our deliverer and rely on His fatherly love towards us.
"If we ask anything according to His will..." (Somewhat briefly mentioned before, cf. 3:22). This expression is interjected by the Apostle into the statement as if to make sure he was not misunderstood when he said this. One does not watch such things as TBN with out quickly getting the impression that expressions like this are perverted much to promote their health and wealth gospel. Seems as though the Apostle knew that sort of thing might happen. I can't word it much better than Calvin does so I'll let him talk:
"Though God has promised has promised to do whatsoever his people may ask, yet He does not allow them an unbridled liberty to ask whatever may come to their minds; He has at the same time prescribed to them a law according to which they are to pray...if it was allowed to every one of us to ask what he pleased, and if God were to indulge us in our wishes, it would be to provide very badly for us...He teaches us by his word what he would have us to ask, and he has also set over us His Spirit as our guide and ruler, to restrain our feelings...We ought also to ask the mouth of the Lord to direct and guide our prayers; for God in His promises has fixed for us, as it has been said, the right way of praying." (Calvin Commentaries on 1 John, Pg. 266)And so I think that with a bit of your own dicernment this can be applied to the following verse as well. The faithful always regard God's commands in their prayers, they are not loose to pray for all that they desire.
Prayer for Brethren
Going into verse 16 the idea of prayer is not lost, but it now extends to our brethren.
Taking this in subcategories more or less, first I'll examine the Apostle's command for praying for the brethren (v. 16a), then attempt to clarify between the two sins: ones leading to death and ones not leading to death (v. 16b, 17).
First, the Apostle's command to pray for sinning brethren:
"If anyone sees his brother sinning a sin which does not lead to death, he will ask, and He will give him life for those who commit sin not leading to death"(v. 16a). As I've said our prayers now extend to a brother in sin, that they may as well avail our brothers and sisters. The Apostle here exhorts us to pray for the salvation of one another, and to have us pray for the falls of a brother/sister. "Surely it is iron hardness to be touched with no pity, when we see souls redeemed by Christ's blood going to ruin"(Calvin). Listening to the words of the Apostle, we must at all cost avoid the codemning of our brethren or doubting their salvation, rather than praying fervently for them instead (something of personal application to myself).
Two Sins:
I believe, perhaps, that if I attempt to explain the "sin leading to death," the other type will be whatever is not included in that. Rather than attempting to summarize and put into my own words what the Reformation Study Bible has to say I will just put word for word what they say:
"Some connect this sin with the unforgivable sin mentioned in Matthew 12:31, 32; Mark 3:28-30; Luke 12:8-10. More likely, John is referring to a stubborn refusal to accept the message of the gospel (cf. 1:10, John 8:24)." (Reformation Study Bible)Most likely this sin is that of apostasy as seen in 1 John 2:19, it is not a transgression of a single commandment, but a total abandonment and alienation of the faith. For the Apostle will add in the upcoming verses that the children of God do not sin, they do not forsake God. In other words those that do commit the sin leading to death, forsake God completely, and turn themselves over to Satan to be his slave. "I do not say that he should pray about that."
In any case it is important to understand that "all unrighteousness is sin..." this does not give one liberty to say something such as "well this is a sin not leading to death so I am going to indulge in it." This is contradictary to everything that has been said so far in this book (cf. 2:3-5; 3:4,6).
I would certainly suggest more study on that, as I will be sure to do.
Citation:
*Calvin's Commentaries on 1 John
*Reformation Study Bible (NKJV)
Monday, February 05, 2007
1 John 5:9-13 (No Salvation Apart From Christ)
Chapter 5
Verses 9-13:
"If we receive the witness of men, the witness of God is greater; for this is the witness of God which He has testified of His Son. He who believes in the Son of God has the witness in himself; he who does not believe God has made Him a liar, because he has not believed the testimony that God has given of His Son. And this is the testimony: that God has given us eternal life, and this life is in His Son. He who has the Son has life; he who does not have the Son of God does not have life. These things I have written to you who believe in the name of the Son of God, that you may know that you have eternal life, and that you may continue to believe in the name of the Son of God."
This first statement continues from the last couple verses. John now gives from the smaller to the greater of the testimony of Christ coming by water and blood, "If we receive the witness of men, the witness of God is greater..." We do not rely on the testimony of men, who may decieve or lie to us. For men may lead us to think that our salvation is in Jesus Christ but may in fact be deceiving us and not telling the truth, unlinke the Spirit who bears witness and who is truth (1 John 5:6). "I do not receive testimony from man...the Father Himself, who sent Me, has testified of Me" (John 5:34a,37a). The testimony of men is nothing compared to the "witness of God" which "is greater."
"...for this is the witness of God which He has testified of His Son." After saying that God deserves to be believed much higher than men, the Apostle now says that man cannot have faith in God except he believe in "His Son" whom He has sent. Apart from Christ Jesus there is no salvation, this point is very obviously true here and throughout the scriptures.
This is further explained by the statement that "he who believes in the Son of God has the witness in himself..." and those whom do not believe that Jesus is the son of God "has made Him a liar." Why? "Because he has not believed the testimony that God has given of His Son." The Father and the Spirit have testified that this indeed is the Son of God there is no dispute, apart from Him you have not accepted that testimony set forth by God, and you have made "Him a liar."
Verse 11: The testimony within us is this "that God has given us eternal life, and this life is in His Son." Through "His Son" we have received the adoption of as sons of God, as such we ought not only to accept the gospel of Christ but to love it. Here is where I do not understand something about the "professors" of today, especially those who constantly and willingly disobey the Lord:
How in the world do you understand this doctrine of eternal life, given to you so freely by nothing more than the grace of God and faith in His Son, and still live as though you owed God nothing?
This of course makes about the least sense to me. I of all people understand that we will never be completely rid of sin until that day we die or Jesus returns, yet there are those who offer no praise, worship, or even care to Christ Jesus, their "professed" Lord and Savior.
Verse 12 actually contributes more to the indisputable fact that apart from Jesus Christ a person does not have eternal life. This is the inspiration for missions and for evangelism, as well as for correct doctrine and teachings which will not deceive persons into a false hope.
Verse 13 shows us the purpose for John writing these things to these people, "that you may know that you have eternal life." He is writing to those "who believe," and writes these things to them so that they can be further assured of their faith in Christ. As there should be a daily progress in faith, not all believers are always 100% assured of their salvation, there are still remnants of unbelief in many Christians. This is the reason for correct doctrine and for teaching, so that people might have a more firm confidence in their eternal life and adoption.
We should strive to teach believers correct doctrine so that their faith grows and that the "Son of God" remains the object of that faith.
1 Peter 1:10,11:
"Therefore, brethren, be even more diligent to make your call and election sure, for if you do these things you will never stumble; for so an entrance will be supplied to you abundantly into the everlasting kingdom of our Lord and Savior Jesus Christ."
Verses 9-13:
"If we receive the witness of men, the witness of God is greater; for this is the witness of God which He has testified of His Son. He who believes in the Son of God has the witness in himself; he who does not believe God has made Him a liar, because he has not believed the testimony that God has given of His Son. And this is the testimony: that God has given us eternal life, and this life is in His Son. He who has the Son has life; he who does not have the Son of God does not have life. These things I have written to you who believe in the name of the Son of God, that you may know that you have eternal life, and that you may continue to believe in the name of the Son of God."
This first statement continues from the last couple verses. John now gives from the smaller to the greater of the testimony of Christ coming by water and blood, "If we receive the witness of men, the witness of God is greater..." We do not rely on the testimony of men, who may decieve or lie to us. For men may lead us to think that our salvation is in Jesus Christ but may in fact be deceiving us and not telling the truth, unlinke the Spirit who bears witness and who is truth (1 John 5:6). "I do not receive testimony from man...the Father Himself, who sent Me, has testified of Me" (John 5:34a,37a). The testimony of men is nothing compared to the "witness of God" which "is greater."
"...for this is the witness of God which He has testified of His Son." After saying that God deserves to be believed much higher than men, the Apostle now says that man cannot have faith in God except he believe in "His Son" whom He has sent. Apart from Christ Jesus there is no salvation, this point is very obviously true here and throughout the scriptures.
This is further explained by the statement that "he who believes in the Son of God has the witness in himself..." and those whom do not believe that Jesus is the son of God "has made Him a liar." Why? "Because he has not believed the testimony that God has given of His Son." The Father and the Spirit have testified that this indeed is the Son of God there is no dispute, apart from Him you have not accepted that testimony set forth by God, and you have made "Him a liar."
Verse 11: The testimony within us is this "that God has given us eternal life, and this life is in His Son." Through "His Son" we have received the adoption of as sons of God, as such we ought not only to accept the gospel of Christ but to love it. Here is where I do not understand something about the "professors" of today, especially those who constantly and willingly disobey the Lord:
How in the world do you understand this doctrine of eternal life, given to you so freely by nothing more than the grace of God and faith in His Son, and still live as though you owed God nothing?
This of course makes about the least sense to me. I of all people understand that we will never be completely rid of sin until that day we die or Jesus returns, yet there are those who offer no praise, worship, or even care to Christ Jesus, their "professed" Lord and Savior.
Verse 12 actually contributes more to the indisputable fact that apart from Jesus Christ a person does not have eternal life. This is the inspiration for missions and for evangelism, as well as for correct doctrine and teachings which will not deceive persons into a false hope.
Verse 13 shows us the purpose for John writing these things to these people, "that you may know that you have eternal life." He is writing to those "who believe," and writes these things to them so that they can be further assured of their faith in Christ. As there should be a daily progress in faith, not all believers are always 100% assured of their salvation, there are still remnants of unbelief in many Christians. This is the reason for correct doctrine and for teaching, so that people might have a more firm confidence in their eternal life and adoption.
We should strive to teach believers correct doctrine so that their faith grows and that the "Son of God" remains the object of that faith.
1 Peter 1:10,11:
"Therefore, brethren, be even more diligent to make your call and election sure, for if you do these things you will never stumble; for so an entrance will be supplied to you abundantly into the everlasting kingdom of our Lord and Savior Jesus Christ."
Sunday, February 04, 2007
1 John 5:6-8 (The Witness)
Chapter 5
Verses 6-8:
"This is He who came by water and blood—Jesus Christ; not only by water, but by water and blood. And it is the Spirit who bears witness, because the Spirit is truth. For there are three that bear witness in heaven: the Father, the Word, and the Holy Spirit; and these three are one. And there are three that bear witness on earth: the Spirit, the water, and the blood; and these three agree as one."
For this first line, there are actually quite a few interpretations of the phrase: "by water and blood." Some suggest that the water signifying baptism and the blood to the cruxifixion, though John in his gospel does not make any reference to that. Others believe that it refers to the two sacraments (baptism and the Lord's supper), but this is probably unlikely as well since John does not talk of those in his gospel (John 19:34). The most likely meaning is that Jesus was the real substance of those shadows of the Old Testament. That "water and blood" alludes to the ancient rites of the law. So that we may know the old ceremonial laws of Moses were abolished and now fulfilled by the death of Christ.
The "water" signifying the washing away of filth, so that we are approach God pure and clean. And the "blood" signifying the atonement and reconciliation with God through the blood of Christ.
"No only by water, but by water and blood..." not that only half of our salvation or some of it is found in Christ, but that all of it is found Him.
"It is the Spirit who bears witness..." The Spirit testifies and makes certain Christ within the believer, by the knowing and feeling the indwelling power of Christ. "And I will pray the Father, and He will give you another Helper, that He may abide with you forever—the Spirit of truth, whom the world cannot receive, because it neither sees Him nor knows Him; but you know Him, for He dwells with you and will be in you" (John 14:16-17). A real and firm stability of assurance is produced by the Spirit who "is truth." "The Spirit Himself bears witness with our spirit that we are children of God"(Romans 8:16).
In verse 7, some manuscripts omit the passage "For there are three that bear witness." If left in though it helps to point out that there are three that testify to our faith in Christ, "The Father, the Word (or Jesus, John 1:1), and the Holy Spirit."
And now a very important thing is acknowledged next, "and these three are one." I'll go ahead and use the Westminster Confession here:
Verse 8, "there are three who bear witness on earth..." To all mankind, these three bear witness to all men. These being "the Spirit, the water, and the blood..." As John had pointed out earlier it is testified by the Spirit that Jesus "came by water and blood." To the believer these things bear witness to his faith in Christ, the Trinity "in heaven bear witness" and these three things "bear witness on earth." The Spirit is the placed first in this list for without the Spirit the blood and water would have no benefit to the souls of men. It is the Spirit that seals the on our hearts the testimony of the "water and blood." In Romans Paul makes it clear that without the seal of the Holy Spirit the benefits of Christ's death would have no benefit, "Jesus Christ our Lord...declared to be the Son of God with power according to the Spirit of holiness" (Romans 1:3b, 4). The Spirit is the one who effects the cleansing of our spirits by the blood and water of Jesus. "These three agree as one..." that the water and the blood concur with the Spirit.
Verses 6-8:
"This is He who came by water and blood—Jesus Christ; not only by water, but by water and blood. And it is the Spirit who bears witness, because the Spirit is truth. For there are three that bear witness in heaven: the Father, the Word, and the Holy Spirit; and these three are one. And there are three that bear witness on earth: the Spirit, the water, and the blood; and these three agree as one."
For this first line, there are actually quite a few interpretations of the phrase: "by water and blood." Some suggest that the water signifying baptism and the blood to the cruxifixion, though John in his gospel does not make any reference to that. Others believe that it refers to the two sacraments (baptism and the Lord's supper), but this is probably unlikely as well since John does not talk of those in his gospel (John 19:34). The most likely meaning is that Jesus was the real substance of those shadows of the Old Testament. That "water and blood" alludes to the ancient rites of the law. So that we may know the old ceremonial laws of Moses were abolished and now fulfilled by the death of Christ.
The "water" signifying the washing away of filth, so that we are approach God pure and clean. And the "blood" signifying the atonement and reconciliation with God through the blood of Christ.
"No only by water, but by water and blood..." not that only half of our salvation or some of it is found in Christ, but that all of it is found Him.
"It is the Spirit who bears witness..." The Spirit testifies and makes certain Christ within the believer, by the knowing and feeling the indwelling power of Christ. "And I will pray the Father, and He will give you another Helper, that He may abide with you forever—the Spirit of truth, whom the world cannot receive, because it neither sees Him nor knows Him; but you know Him, for He dwells with you and will be in you" (John 14:16-17). A real and firm stability of assurance is produced by the Spirit who "is truth." "The Spirit Himself bears witness with our spirit that we are children of God"(Romans 8:16).
In verse 7, some manuscripts omit the passage "For there are three that bear witness." If left in though it helps to point out that there are three that testify to our faith in Christ, "The Father, the Word (or Jesus, John 1:1), and the Holy Spirit."
And now a very important thing is acknowledged next, "and these three are one." I'll go ahead and use the Westminster Confession here:
In the unity of the Godhead there be three Persons of one substance, power, and eternity: God the Father, God the Son, and God the Holy Ghost. The Father is of none, neither begotten nor proceeding; the Son is eternally begotten of the Father; the Holy Ghost eternally proceeding from the Father and the Son" (Westminster Confession of Faith, Ch. II).Simply put three in person, one in essence. God is one (Deut. 6:4), no mistake about it, and He has chosen to reveal Himself in three persons, the Father, the Son, and the Holy Spirit. And while this much is known, one cannot try to explain it (while some like to use an egg, or a pretzel, or water), it would be impossible for our finite minds to comprehend the Trinity in its fullness.
Verse 8, "there are three who bear witness on earth..." To all mankind, these three bear witness to all men. These being "the Spirit, the water, and the blood..." As John had pointed out earlier it is testified by the Spirit that Jesus "came by water and blood." To the believer these things bear witness to his faith in Christ, the Trinity "in heaven bear witness" and these three things "bear witness on earth." The Spirit is the placed first in this list for without the Spirit the blood and water would have no benefit to the souls of men. It is the Spirit that seals the on our hearts the testimony of the "water and blood." In Romans Paul makes it clear that without the seal of the Holy Spirit the benefits of Christ's death would have no benefit, "Jesus Christ our Lord...declared to be the Son of God with power according to the Spirit of holiness" (Romans 1:3b, 4). The Spirit is the one who effects the cleansing of our spirits by the blood and water of Jesus. "These three agree as one..." that the water and the blood concur with the Spirit.
Friday, February 02, 2007
1 John 5:1-5 (Obedience)
Chapter 5
Verses 1-5:
"Whoever believes that Jesus is the Christ is born of God, and everyone who loves Him who begot also loves him who is begotten of Him. By this we know that we love the children of God, when we love God and keep His commandments. For this is the love of God, that we keep His commandments. And His commandments are not burdensome. For whatever is born of God overcomes the world. And this is the victory that has overcome the world—our faith. Who is he who overcomes the world, but he who believes that Jesus is the Son of God?"
Here, John draws a link between faith and brotherly love. "everyone who loves Him (The Father) who begot (The brethren) love him (The brethren) who is begotten of Him (The Father)." Or a more literal translation would be, "Every one who believes that Jesus is the Christ has been begotten by God; and every one who loves the begetter loves also the begotten by him" (Calvin Commentary).
The first truth here is that all that are "begotten" or born of God believe that "Jesus is the Christ." So then here is the faith.
Secondly, those who are "begotten" of God, love the "begotten." Thus, there is the link between faith and brotherly love in this first verse.
There is no doubt as a Christian we love all without exception, but that is not exactly what is being spoken of in this passage, it is aimed directly at the love of those who love God, and "believe that Jesus is the Christ...born of God."
For verse 2 I will refer to Calvin:
In verse 3 John says, "For this is the love of God, that we keep His commandments." If we look back at John's gospel Jesus makes it clear that: "If you love Me, keep My commandments." (John 14:15). Honestly, it doesn't get much more black and white for the antinomianist, if you neglect it you neglect scripture, and you are not born of God. "And His commandments are not burdensome." His law is wonderful for those seeking righteousness and it is not burdensome, whereas for a non-believer it seems so. Its interesting here to point out a almost apparent contradiction about the Law of God. That being between Paul and David.
Paul makes such comments about the Law as:
"For when we were in the flesh, the sinful passions which were aroused by the law were at work in our members to bear fruit to death (Romans 7:5)...The law brings about wrath; for where there is no law there is no transgression (Romans 4:15)... by the law is the knowledge of sin (Romans 3:20)."
And David says things such as:
"Oh, how I love Your law! (Psalm 119:97)...Sweeter than honey to my mouth! (Psalm 119:103b)." And that the law "is perfect, converting the soul (Psalm 19:7b), rejoices the heart (19:8d)...More to be desired are they than gold"...and again "sweeter than honey (19:10a-b)."
To those perishing the law is nothing but "burdensome" and death, as Paul makes very clear because the Law is spiritual, but we are of flesh (Romans 7:14). So then the Law in itself is perfect and altogether beautiful, and the believer sees it as such (like David), but for those perishing it is death and nothing more but codemnation.
Verse 4, "For whatever is born of God overcomes the world." For this I would like to use the verse that describes the name of my blog John 16:33: "These things I have spoken to you, that in Me you may have peace. In the world you will have tribulation; but be of good cheer, I have overcome the world."
For where comes this victory? "And this is the victory that has overcome the world—our faith." In Christ, those begotten of Him are those who overcome the world. "Who is he who overcomes the world, but he who believes that Jesus is the Son of God?" Or as Paul puts it in 1 Corinthians 15:57: "But thanks be to God, who gives us the victory through our Lord Jesus Christ."
Verses 1-5:
"Whoever believes that Jesus is the Christ is born of God, and everyone who loves Him who begot also loves him who is begotten of Him. By this we know that we love the children of God, when we love God and keep His commandments. For this is the love of God, that we keep His commandments. And His commandments are not burdensome. For whatever is born of God overcomes the world. And this is the victory that has overcome the world—our faith. Who is he who overcomes the world, but he who believes that Jesus is the Son of God?"
Here, John draws a link between faith and brotherly love. "everyone who loves Him (The Father) who begot (The brethren) love him (The brethren) who is begotten of Him (The Father)." Or a more literal translation would be, "Every one who believes that Jesus is the Christ has been begotten by God; and every one who loves the begetter loves also the begotten by him" (Calvin Commentary).
The first truth here is that all that are "begotten" or born of God believe that "Jesus is the Christ." So then here is the faith.
Secondly, those who are "begotten" of God, love the "begotten." Thus, there is the link between faith and brotherly love in this first verse.
There is no doubt as a Christian we love all without exception, but that is not exactly what is being spoken of in this passage, it is aimed directly at the love of those who love God, and "believe that Jesus is the Christ...born of God."
For verse 2 I will refer to Calvin:
"He briefly shews in these words what true love is, even that which is towards God...He teaches us that men are rightly and duly loved, when God holds the primacy. And it is a necessary definition; for it often happens, that we love men apart from God, as unholy and carnal friendships regard only private advantages or some other vanishing objects...his purpose is to shew that mutual love ought to be in such a way cultivated that God may be honoured" (Calvin Commetaries 1 John, pg.252).As my esteemed roommate has notedly pointed out at times, in todays Church we are much too often concerned with people, people, people, and never God. For example, we are more concerned with supposedly bringing in the lost than worshipping God in right manner; more concerned about how comfortable people feel than about giving them the Truth, the Word, Christ. But as Calvin points out well, "men are rightly and duly loved, when God holds the primacy." I think this a very important thing to note in light of this passage.
In verse 3 John says, "For this is the love of God, that we keep His commandments." If we look back at John's gospel Jesus makes it clear that: "If you love Me, keep My commandments." (John 14:15). Honestly, it doesn't get much more black and white for the antinomianist, if you neglect it you neglect scripture, and you are not born of God. "And His commandments are not burdensome." His law is wonderful for those seeking righteousness and it is not burdensome, whereas for a non-believer it seems so. Its interesting here to point out a almost apparent contradiction about the Law of God. That being between Paul and David.
Paul makes such comments about the Law as:
"For when we were in the flesh, the sinful passions which were aroused by the law were at work in our members to bear fruit to death (Romans 7:5)...The law brings about wrath; for where there is no law there is no transgression (Romans 4:15)... by the law is the knowledge of sin (Romans 3:20)."
And David says things such as:
"Oh, how I love Your law! (Psalm 119:97)...Sweeter than honey to my mouth! (Psalm 119:103b)." And that the law "is perfect, converting the soul (Psalm 19:7b), rejoices the heart (19:8d)...More to be desired are they than gold"...and again "sweeter than honey (19:10a-b)."
To those perishing the law is nothing but "burdensome" and death, as Paul makes very clear because the Law is spiritual, but we are of flesh (Romans 7:14). So then the Law in itself is perfect and altogether beautiful, and the believer sees it as such (like David), but for those perishing it is death and nothing more but codemnation.
Verse 4, "For whatever is born of God overcomes the world." For this I would like to use the verse that describes the name of my blog John 16:33: "These things I have spoken to you, that in Me you may have peace. In the world you will have tribulation; but be of good cheer, I have overcome the world."
For where comes this victory? "And this is the victory that has overcome the world—our faith." In Christ, those begotten of Him are those who overcome the world. "Who is he who overcomes the world, but he who believes that Jesus is the Son of God?" Or as Paul puts it in 1 Corinthians 15:57: "But thanks be to God, who gives us the victory through our Lord Jesus Christ."
Thursday, February 01, 2007
1 John 4:17-21 (No Fear)
Chapter 4
Verses 17-21:
"Love has been perfected among us in this: that we may have boldness in the day of judgment; because as He is, so are we in this world. There is no fear in love; but perfect love casts out fear, because fear involves torment. But he who fears has not been made perfect in love. We love Him because He first loved us. If someone says, “I love God,” and hates his brother, he is a liar; for he who does not love his brother whom he has seen, how can he love God whom he has not seen? And this commandment we have from Him: that he who loves God must love his brother also."
Here in verse 17 I bring to mind adoption as children of God as I have before. "Love has been perfected among us in this..." In two senses, one that we are conformed to the image of his son or in other words "because as He is, so are we in this world." Secondly, that in "our love...we may have boldness in the day of judgment..."
Taking the former firstly: "Because as He is, so are we in this world." This "love has been perfected" in that we are united to God in Christ, and as "He is" so we shall strive to be (Matthew 5:28), and one day will be. This hope to be conformed to the image of the Son is a seal of our adoption in our heart. As a believer we have no greater desire to be as our Father is in heaven.
Then the latter: "We may have boldness in the day of judgment..." By nature we tremble at the presence of God, as He is the Judge of the world, our sins hold us accountable before Him. But because of this "love" we have confidence in the "day of judgment" (cf. 1 John 2:28). The Christian looks forward to the day of Judgment when we go to be with our Lord eternally, our fear is not like that of the reprobate who will tremble and fear in that day.
So then in verse 18, "There is no fear in love; but perfect love casts out fear, because fear involves torment." There was fear of eternal "torment" and damnation. which without the "perfect love" of God there would be no deliverance from, we would be hopelessly headed towards that end. But now "there is no fear in love" because this "perfect love casts out" this "fear" of "torment." We now have peace with God in this love, understanding our adoption we cheerfully and patiently wait upon the Lord's return. But because we are not instantaneously made perfect we may still have a remnant of fear in a sense, as the Apostle says, "he who fears has not been made perfect in love." Though I am no expert commentator so if anyone has anythoughts on the end of verse 18 let me know what you think.
Verse 19, "We love Him because He first loved us." Very similar to 1 John 4:10, but following that is somewhat of a parallel to the verse that follows verse 19. "Beloved, if God so loved us, we also ought to love one another" (1 John 4:11). And as verse 20 says, "If someone says, 'I love God,' and hates his brother, he is a liar." The knowledge of God's love upon us is really, whether or not we love our brother/sister. As John says, "for he who does not love his brother whom he has seen, how can he love God whom he has not seen?" In other words if you do not love those who bear the image of the Almighty who you can see, how then, can you love God whom you cannot? And so it logically flows this way.
Verse 20 gives the commandment that we have heard from Jesus and it is this: 'You shall love your neighbor as yourself' (Matthew 22:39).
Citation:
*NKJV Reformation Study Bible
*Calvin's Commentaries on 1 John
Verses 17-21:
"Love has been perfected among us in this: that we may have boldness in the day of judgment; because as He is, so are we in this world. There is no fear in love; but perfect love casts out fear, because fear involves torment. But he who fears has not been made perfect in love. We love Him because He first loved us. If someone says, “I love God,” and hates his brother, he is a liar; for he who does not love his brother whom he has seen, how can he love God whom he has not seen? And this commandment we have from Him: that he who loves God must love his brother also."
Here in verse 17 I bring to mind adoption as children of God as I have before. "Love has been perfected among us in this..." In two senses, one that we are conformed to the image of his son or in other words "because as He is, so are we in this world." Secondly, that in "our love...we may have boldness in the day of judgment..."
Taking the former firstly: "Because as He is, so are we in this world." This "love has been perfected" in that we are united to God in Christ, and as "He is" so we shall strive to be (Matthew 5:28), and one day will be. This hope to be conformed to the image of the Son is a seal of our adoption in our heart. As a believer we have no greater desire to be as our Father is in heaven.
Then the latter: "We may have boldness in the day of judgment..." By nature we tremble at the presence of God, as He is the Judge of the world, our sins hold us accountable before Him. But because of this "love" we have confidence in the "day of judgment" (cf. 1 John 2:28). The Christian looks forward to the day of Judgment when we go to be with our Lord eternally, our fear is not like that of the reprobate who will tremble and fear in that day.
So then in verse 18, "There is no fear in love; but perfect love casts out fear, because fear involves torment." There was fear of eternal "torment" and damnation. which without the "perfect love" of God there would be no deliverance from, we would be hopelessly headed towards that end. But now "there is no fear in love" because this "perfect love casts out" this "fear" of "torment." We now have peace with God in this love, understanding our adoption we cheerfully and patiently wait upon the Lord's return. But because we are not instantaneously made perfect we may still have a remnant of fear in a sense, as the Apostle says, "he who fears has not been made perfect in love." Though I am no expert commentator so if anyone has anythoughts on the end of verse 18 let me know what you think.
Verse 19, "We love Him because He first loved us." Very similar to 1 John 4:10, but following that is somewhat of a parallel to the verse that follows verse 19. "Beloved, if God so loved us, we also ought to love one another" (1 John 4:11). And as verse 20 says, "If someone says, 'I love God,' and hates his brother, he is a liar." The knowledge of God's love upon us is really, whether or not we love our brother/sister. As John says, "for he who does not love his brother whom he has seen, how can he love God whom he has not seen?" In other words if you do not love those who bear the image of the Almighty who you can see, how then, can you love God whom you cannot? And so it logically flows this way.
Verse 20 gives the commandment that we have heard from Jesus and it is this: 'You shall love your neighbor as yourself' (Matthew 22:39).
Citation:
*NKJV Reformation Study Bible
*Calvin's Commentaries on 1 John
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