If you ask an ordinary Church of Christ person if they believe we're saved by grace through faith it's almost certain they'll say yes. To the ears of a Protestant this is good news, and indicates they should be accepted among the Protestant denominations.
Unfortunately this is the same problem you face when talking to the Mormons. A well coached LDS will readily admit that "Jesus is the Son of God and the only way to heaven" but press them hard and you'll find out that to them the words mean "Jesus is a god, and I'll be a god one day too" not "the eternal second person of the trinity."
In the same way the Church of Christ affirms the Biblical account of salvation as a gift, but they'll likely have a heterodox meaning behind their words.
To them salvation by grace may be likened to a son going out to work in his fathers field. After a hard day's work the father gives the gift he promised and the son is rewarded. In less analogical terms we're first obedient to baptism and keeping our salvation through holiness, and afterward God gives us the gift of eternal life.
The problem with this is that it's not a gift at that point but a wage which is due. The farmer owes his son for the work he put in.
They might give the rejoinder: but the farmer could have chosen to abstain from giving any gift at the beginning of the negotiation and didn't. Therefore the gift is of grace because God was under no obligation to provide salvation in the first place. He could have demanded obedience but then not incentivized man with heaven and remained perfectly just. The incentive is grace.
But the problem is that this is beside the point, and amounts to a kind of slight-of-hand. In the same way God could have abstained from making the world. And so what? Does the mere act of creation make Him gracious? Clearly not. The offer of salvation doesn't change the fact that God already did freely offer eternal life; to assert that an offer to earn your salvation is the same thing as the Protestant assertion that God predestined, called, renewed the nature of a man, and keeps them safe is an error. What the Church of Christer is ultimately asserting is that God owes him for his good works because God is under contract. That they try and swap the word wage for grace does not diminish that in their system man is keeping himself, getting the glory for himself, and doing the work.
Grace then must mean the Protestant understanding of Grace. It cannot mean that God is good because He keeps His end of the bargain. It must mean that He gets credit for the whole show, from beginning to end. And that indicates that the problem with standard Church of Christ runs much deeper than it initially appears.
Wednesday, November 10, 2010
John 18 notes
Jhn 18:1 When Jesus had spoken these words, he went out with his disciples across the Kidron Valley, where there was a garden, which he and his disciples entered.
They had been on the mount of olives during this discourse, particularly poignant that in the other gospels Jesus has discussed the end of Judaism from there, and now they come toward the city. The kidron valley is so named for it’s darkness or shadiness. It’s due south from the temple between the temple and the mount of olives. Jesus goes there for a familiar garden to pray. In this He is the second Adam, not guilty and thrust out by righteousness, but innocent and thrust out by evil.
They had been on the mount of olives during this discourse, particularly poignant that in the other gospels Jesus has discussed the end of Judaism from there, and now they come toward the city. The kidron valley is so named for it’s darkness or shadiness. It’s due south from the temple between the temple and the mount of olives. Jesus goes there for a familiar garden to pray. In this He is the second Adam, not guilty and thrust out by righteousness, but innocent and thrust out by evil.
Jhn 18:2 Now Judas, who betrayed him, also knew the place, for Jesus often met there with his disciples.
Jesus goes to a place now where Judas could find Him. He then submits to His own death, but prays the entire time that Judas would not come, specifically three times. Matthew 26
Jhn 18:3 So Judas, having procured a band of soldiers and some officers from the chief priests and the Pharisees, went there with lanterns and torches and weapons.
Band of Roman soldiers from the Temple Garrison were likely lied to to get them to come along, as if Jesus was going to start an uprising. The chief priests instructed the soldiers to bring Jesus to them, which is why Jesus goes there first. The Pharisees joined this band because of religious reasons. Mark 14:45 indicates Judas walked forward just before this and said “rabbi!”
Jhn 18:4 Then Jesus, knowing all that would happen to him, came forward and said to them, "Whom do you seek?"
He was not surprised by the future, He went forward to face His death. He also knew that the disciples had made an agreement to fight.
Jhn 18:5 They answered him, "Jesus of Nazareth." Jesus said to them, "I am he." Judas, who betrayed him, was standing with them.
Jhn 18:6 When Jesus said to them, "I am he," they drew back and fell to the ground.
More accurately, Judas was leading them to the target, although the text indicates Judas was on their side against Jesus. This statement “I AM” and the knocking Judas to the ground was the last warning and at the same time His claim to deity once again.
Jhn 18:7 So he asked them again, "Whom do you seek?" And they said, "Jesus of Nazareth."
So they resume as if nothing had happened. No amount of warning of the coming sin will stop them.
Jhn 18:8 Jesus answered, "I told you that I am he. So, if you seek me, let these men go."
Jhn 18:9 This was to fulfill the word that he had spoken: "Of those whom you gave me I have lost not one."
It refers to their souls not their bodies. This is the final time Jesus will be with His disciples before the cross
At this point Judas kissed Christ Matthew 26:48. They would not accept the word of Christ lest he be a plant or a fake. They only make a move when Judas had kissed Him, making Judas commit the act of sin under the guide of friendship.
Jhn 18:10 Then Simon Peter, having a sword, drew it and struck the high priest's servant and cut off his right ear. (The servant's name was Malchus.)
Confirming in the mind of the Romans the need to be here. Peter had a sword from when Jesus told him to acquire one. Luke 22:36. When they moved to seize Christ Peter attacks. Luke 22:49
Jhn 18:11 So Jesus said to Peter, "Put your sword into its sheath; shall I not drink the cup that the Father has given me?"
He then heals the man Luke 22:51 and lectures the mob of soldiers and fanatics. Luke 22:53. Peter is rebuked specially because He is resisting the will of God by his violent actions. The attached lecture for him is Matthew 26:52, he who lives by the sword will die by it, and a vigilante is a blight on the order created by God.
Jhn 18:12 So the band of soldiers and their captain and the officers of the Jews arrested Jesus and bound him.
He was bound so we could go free. He blew them to the ground to show He had all His power, He submits to be bound so they would know it was voluntary.
Jhn 18:13 First they led him to Annas, for he was the father-in-law of Caiaphas,
All the other gospel writers omit this portion. Nothing worthwhile happened at this location. Perhaps it was to buy a small amount of time for Caiaphas to get the council together to try Jesus. Annas was a terrible man, but there is reason to think he is in the same house as Caiaphas.
who was high priest that year. Jhn 18:14 It was Caiaphas who had advised the Jews that it would be expedient that one man should die for the people.
John makes mention of this that the Spirit of God had come upon Caiaphas earlier and this caused him to act against Jesus. The high priest was appointed once for life, but if you bribed or pissed off the Romans they would appoint a new ruler. Caiaphas stole it from Annas, Annas had his son by birth Jonathan appointed in another 3 years.
Jhn 18:15 Simon Peter followed Jesus, and so did another disciple. Since that disciple was known to the high priest, he entered with Jesus into the court of the high priest,
Matthew 26:57; Mark 14:53; Luke 22:54;
Peter followed at a distance, but this disciple was let in immediately.
Jhn 18:16 but Peter stood outside at the door. So the other disciple, who was known to the high priest, went out and spoke to the servant girl who kept watch at the door, and brought Peter in.
This is likely John at this point who was the disciple who knew Annas, Annas was deposed by the Romans in 14AD. It could be another one who was well known to high society in Jerusalem who got Peter brought in such as Nicodemas. John perhaps knew the high priest, but in any case somehow one of the disciples could get Peter in on a personal favor.
Jhn 18:17 The servant girl at the door said to Peter, "You also are not one of this man's disciples, are you?" He said, "I am not."
Jhn 18:18 Now the servants and officers had made a charcoal fire, because it was cold, and they were standing and warming themselves. Peter also was with them, standing and warming himself.
After passing through the archway he comes to the courtyard and warms himself standing around watching the action. The door girl points him out later, all John is doing is telling his reader who this was.
Jhn 18:19 The high priest then questioned Jesus about his disciples and his teaching.
Annas is going to see what he can drum up against Christ.
Jhn 18:20 Jesus answered him, "I have spoken openly to the world. I have always taught in synagogues and in the temple, where all Jews come together. I have said nothing in secret.
He was open and honest. Not that He never taught in private, but that He was always open and upright. He did not seek to hide any doctrine, He always confronted the rulers.
Jhn 18:21 Why do you ask me? Ask those who have heard me what I said to them; they know what I said."
Likely He is indicating the people standing around, including the temple guards who were so hesitant to arrest Him before. Jesus is appealing to due process, demanding the defense witnesses go first as it custom when charges are brought up.
Jhn 18:22 When he had said these things, one of the officers standing by struck Jesus with his hand, saying, "Is that how you answer the high priest?"
Cruel and tyrannical, this was the state of religion in Judea. Asking for your rights was off limits in this case. Annas was the former high priest before being deposed by the Romans. He was fighting a secret war for high priestship with his son in law.
Jhn 18:23 Jesus answered him, "If what I said is wrong, bear witness about the wrong; but if what I said is right, why do you strike me?"
Jesus again appeals to a due process. This was a sham court deciding the case before it was started. His statement is that if He sinned, try Him for it, but if not, don’t punish Him unjustly. This rebuke brings guilt on them for ignoring His request.
Jhn 18:24 Annas then sent him bound to Caiaphas the high priest.
Now Annas will turn it over to the larger council who try to find charges against Him. This is a disaster, as they call in false witnesses who can’t agree, Jesus refuses to speak, knowing this sham trial is a mockery to justice. The council was not allowed to decide at night, and capital offenses had to be done over 3 days, not one. Judas refuses to testify, choosing to hang himself instead. That narrative is contained in Matthew 26:59-66; Mark 14:56-65
One thing I might add, the high priest was not allowed to rip his clothes, as prohibited in Leviticus 21:10. At the conclusion of the inquisition They beat Christ for sport Luke 22:63 ; Matthew 26:67-68. You say you’re the Christ eh? Okay Christ lets see you prophecy!
Jhn 18:25 Now Simon Peter was standing and warming himself. So they said to him, "You also are not one of his disciples, are you?" He denied it and said, "I am not."
Meanwhile to the sham trial Peter gets noticed and denies Christ. Mark 14:66-68. First off the servant girl who let him in finally confronts him, although everyone was mentioning it.
Jhn 18:26 One of the servants of the high priest, a relative of the man whose ear Peter had cut off, asked, "Did I not see you in the garden with him?"
Luke 22:58 is the parallel. The next person starts to remember the fight scene and so asks Peter.
Jhn 18:27 Peter again denied it, and at once a rooster crowed.
Then a third time (Luke 22:59) they notice his accent (Matthew 26:73) and Peter denies Christ.
Christ looks at Peter Luke 22:61 and caused Peter to remember the rooster prophecy.
Now Jesus is turned and led from the courtyard area to the assembled chambers of the Sanhedrin where they look to convict Him. It seems to me they have something that will hold up, having gotten a confession out of Him. They then prove it by getting a second confession of deity from Him.
Luke 22:66-71 ; Mark 15:1 ; Matthew 27:1
Jhn 18:28 Then they led Jesus from the house of Caiaphas to the governor's headquarters. It was early morning. They themselves did not enter the governor's headquarters, so that they would not be defiled, but could eat the Passover.
It’s fine to crucify the Lord of Glory but let’s not become ceremonially impure here!
The headquarters was likely the Antonia fortress, located on the northwest corner of the temple mount overlooking the temple area and all Jerusalem. The garrison was able to respond to Paul during the riots in acts because of their close location.
It is at this point Judas goes out and hangs Himself.
John 17 Notes
Prayer for Himself
Jhn 17:2 since you have given him authority over all flesh, to give eternal life to all whom you have given him.
Might look confusing at first, so let’s go backwards. God the Father has a people chosen for eternal life. By His Son He created them. (Col 1) He then secures them by giving them faith in Christ. He is enabled to do this by Christ’s death. He has entrusted the Son to safely bring in the sheep to the pen because the Son perfectly obeys the Father.
Jhn 17:3 And this is eternal life, that they know you the only true God, and Jesus Christ whom you have sent.
Know God by knowing Christ is the way to eternal life. Knowing. Know. To see, to understand. To believe. Unbelief keeps us from God and makes all the other sins effective against us.
Jhn 17:4 I glorified you on earth, having accomplished the work that you gave me to do.
Jesus brings glory by doing what the Father told Him to do. It’s no wonder then that He tells us to obey earlier in John, “if you love me…”
Jhn 17:5 And now, Father, glorify me in your own presence with the glory that I had with you before the world existed.
The second person of the Trinity is now asking the first to be restored to glory. You would think that if anyone could be restored by power it would be Jesus, but He asks, being emptied, taking the form of a servant, of a man.
Prayer for the Disciples
Jhn 17:6 "I have manifested your name to the people whom you gave me out of the world. Yours they were, and you gave them to me, and they have kept your word.
These people in the world belong to God. The Father wanted them, so He gave them to Christ for protection. They then are required to believe in Jesus so that they might have life, and they believe, or as the verse says ‘kept your word’
Jhn 17:7 Now they know that everything that you have given me is from you.
Now they understand what Philip asked, ‘show us the Father’ because everything Jesus is is from the Father. The body soul and spirit analogy might help, with Jesus as the body. Everything Jesus knows in His earthly body is because of the Father, just as it is with us.
Jhn 17:8 For I have given them the words that you gave me, and they have received them and have come to know in truth that I came from you; and they have believed that you sent me.
This is the mission of the Son: to pass along the message from the Father. Notice that the thing The Father chooses to say is to believe and obey the Son. And the Son says to obey the Father.
Jhn 17:9 I am praying for them. I am not praying for the world but for those whom you have given me, for they are yours.
The import here is that Jesus is praying for His sheepies. His people, His elect. He is now specifically excluding others.
Jhn 17:10 All mine are yours, and yours are mine, and I am glorified in them.
To my knowledge anytime the Bible speaks of the Trinity it is always careful to follow up with a statement like this. Jesus is given a people to shepherd, a message to preach, a task to do. He is given words to say, but at the same time we must recognize that there is one God and Jesus is Him.
Jhn 17:11 And I am no longer in the world, but they are in the world, and I am coming to you. Holy Father, keep them in your name, which you have given me, that they may be one, even as we are one.
When He ascended into heaven He went back to the Father. He prays now for perseverance, which He prays for in Heaven, on our behalf. He does not make this request known for non-elect. He also intercedes for us today, asking through us and our prayers for deliverance.
Jhn 17:12 While I was with them, I kept them in your name, which you have given me. I have guarded them, and not one of them has been lost except the son of destruction, that the Scripture might be fulfilled.
It was promised that Judas would fall away. It was predestined. The rest Jesus has guarded (like a shepherd) successfully, for now He will hand everything over to the Holy Spirit. He has completed the work assigned to Him, by God. He has shown God He loves Him by being obedient to the end.
Jhn 17:13 But now I am coming to you, and these things I speak in the world, that they may have my joy fulfilled in themselves.
Without these words we would not have joy or peace or comfort. Without His prayer we would not receive, for God gives when asked, as He loves to be asked. We hear them and learn to ask the same, we hear Him and have joy in seeing Him.
Jhn 17:14 I have given them your word, and the world has hated them because they are not of the world, just as I am not of the world.
The world hates Christians because we condemn it as passing away. Because we refuse to participate with it in rebellion to God. Because ultimately we are beyond the world and above it.
Jhn 17:15 I do not ask that you take them out of the world, but that you keep them from the evil one.
In the Lord’s prayer we are to ask that God put a hedge around us, to “deliver us from the evil one” to not expose us or test us to the powers of evil. Those of us who are specially loved by God receive a prayer from God protecting us.
Jhn 17:16 They are not of the world, just as I am not of the world.
In the same way Christ was not of the world, we are not of the world. We are separate from it, above it, beyond it. Though we are in the world we are not of it.
Jhn 17:17 Sanctify them in the truth; your word is truth.
Or in other words, sanctify them with your scripture. Breathe understanding into them, let the knowledge of Your words permeate their lives. Sanctify is to ‘set apart’ to make holy because typically holy means apart. Sanctification is the process we experience. Father sends the Holy Spirit into us to answer this prayer.
Jhn 17:18 As you sent me into the world, so I have sent them into the world.
Jesus is fulfilling the commission that God wants, just as He was sent so should He send. If His people are to be like Him then they must do as He does.
Jhn 17:19 And for their sake I consecrate myself, that they also may be sanctified in truth.
To consecrate is to set apart, to become sacred. Jesus is going to become the holy offering. By dying on the cross and surrendering His holiness we may obtain it.
Prayer for all the believers
Jhn 17:20 "I do not ask for these only, but also for those who will believe in me through their word,
here the prayer extends to us as believers.
Jhn 17:21 that they may all be one, just as you, Father, are in me, and I in you, that they also may be in us, so that the world may believe that you have sent me.
They will know we are Christians because of our special love, and they will believe that Jesus is real when they see how different we are. We are adopted, we join the family of Jesus, and when we do the Spirit comes to live in us.
Jhn 17:22 The glory that you have given me I have given to them, that they may be one even as we are one,
there is a unity in Christ that connects us directly to God and makes Him our Father. That unity is present only in Christ who was the very first to call God His Father, and gives us that right by His death on the cross.
Jhn 17:23 I in them and you in me, that they may become perfectly one, so that the world may know that you sent me and loved them even as you loved me.
The difference here from 21 is that the world may know God, and we may be shown how much God loves us. He pours His special love upon us in such a way that it is evident to the world.
Jhn 17:24 Father, I desire that they also, whom you have given me, may be with me where I am, to see my glory that you have given me because you loved me before the foundation of the world.
Jesus desires our salvation. That should be a shot in the arm for assurance of salvation
Jhn 17:25 O righteous Father, even though the world does not know you, I know you, and these know that you have sent me.
Even if we don’t know who the elect are, Jesus does.
Jhn 17:26 I made known to them your name, and I will continue to make it known, that the love with which you have loved me may be in them, and I in them."
I have and I will continue to save your people, that your love may be multiplied.
When Jesus had spoken these words, he lifted up his eyes to heaven, and said, "Father, the hour has come; glorify your Son that the Son may glorify you,
So this is a prayer of Christ. He prays in the Jewish style, face and eyes lifted to heaven. He is soon to be crucified. His prayer is that God grant Him the ability to make God greater.
So this is a prayer of Christ. He prays in the Jewish style, face and eyes lifted to heaven. He is soon to be crucified. His prayer is that God grant Him the ability to make God greater.
Jhn 17:2 since you have given him authority over all flesh, to give eternal life to all whom you have given him.
Might look confusing at first, so let’s go backwards. God the Father has a people chosen for eternal life. By His Son He created them. (Col 1) He then secures them by giving them faith in Christ. He is enabled to do this by Christ’s death. He has entrusted the Son to safely bring in the sheep to the pen because the Son perfectly obeys the Father.
Jhn 17:3 And this is eternal life, that they know you the only true God, and Jesus Christ whom you have sent.
Know God by knowing Christ is the way to eternal life. Knowing. Know. To see, to understand. To believe. Unbelief keeps us from God and makes all the other sins effective against us.
Jhn 17:4 I glorified you on earth, having accomplished the work that you gave me to do.
Jesus brings glory by doing what the Father told Him to do. It’s no wonder then that He tells us to obey earlier in John, “if you love me…”
Jhn 17:5 And now, Father, glorify me in your own presence with the glory that I had with you before the world existed.
The second person of the Trinity is now asking the first to be restored to glory. You would think that if anyone could be restored by power it would be Jesus, but He asks, being emptied, taking the form of a servant, of a man.
Prayer for the Disciples
Jhn 17:6 "I have manifested your name to the people whom you gave me out of the world. Yours they were, and you gave them to me, and they have kept your word.
These people in the world belong to God. The Father wanted them, so He gave them to Christ for protection. They then are required to believe in Jesus so that they might have life, and they believe, or as the verse says ‘kept your word’
Jhn 17:7 Now they know that everything that you have given me is from you.
Now they understand what Philip asked, ‘show us the Father’ because everything Jesus is is from the Father. The body soul and spirit analogy might help, with Jesus as the body. Everything Jesus knows in His earthly body is because of the Father, just as it is with us.
Jhn 17:8 For I have given them the words that you gave me, and they have received them and have come to know in truth that I came from you; and they have believed that you sent me.
This is the mission of the Son: to pass along the message from the Father. Notice that the thing The Father chooses to say is to believe and obey the Son. And the Son says to obey the Father.
Jhn 17:9 I am praying for them. I am not praying for the world but for those whom you have given me, for they are yours.
The import here is that Jesus is praying for His sheepies. His people, His elect. He is now specifically excluding others.
Jhn 17:10 All mine are yours, and yours are mine, and I am glorified in them.
To my knowledge anytime the Bible speaks of the Trinity it is always careful to follow up with a statement like this. Jesus is given a people to shepherd, a message to preach, a task to do. He is given words to say, but at the same time we must recognize that there is one God and Jesus is Him.
Jhn 17:11 And I am no longer in the world, but they are in the world, and I am coming to you. Holy Father, keep them in your name, which you have given me, that they may be one, even as we are one.
When He ascended into heaven He went back to the Father. He prays now for perseverance, which He prays for in Heaven, on our behalf. He does not make this request known for non-elect. He also intercedes for us today, asking through us and our prayers for deliverance.
Jhn 17:12 While I was with them, I kept them in your name, which you have given me. I have guarded them, and not one of them has been lost except the son of destruction, that the Scripture might be fulfilled.
It was promised that Judas would fall away. It was predestined. The rest Jesus has guarded (like a shepherd) successfully, for now He will hand everything over to the Holy Spirit. He has completed the work assigned to Him, by God. He has shown God He loves Him by being obedient to the end.
Jhn 17:13 But now I am coming to you, and these things I speak in the world, that they may have my joy fulfilled in themselves.
Without these words we would not have joy or peace or comfort. Without His prayer we would not receive, for God gives when asked, as He loves to be asked. We hear them and learn to ask the same, we hear Him and have joy in seeing Him.
Jhn 17:14 I have given them your word, and the world has hated them because they are not of the world, just as I am not of the world.
The world hates Christians because we condemn it as passing away. Because we refuse to participate with it in rebellion to God. Because ultimately we are beyond the world and above it.
Jhn 17:15 I do not ask that you take them out of the world, but that you keep them from the evil one.
In the Lord’s prayer we are to ask that God put a hedge around us, to “deliver us from the evil one” to not expose us or test us to the powers of evil. Those of us who are specially loved by God receive a prayer from God protecting us.
Jhn 17:16 They are not of the world, just as I am not of the world.
In the same way Christ was not of the world, we are not of the world. We are separate from it, above it, beyond it. Though we are in the world we are not of it.
Jhn 17:17 Sanctify them in the truth; your word is truth.
Or in other words, sanctify them with your scripture. Breathe understanding into them, let the knowledge of Your words permeate their lives. Sanctify is to ‘set apart’ to make holy because typically holy means apart. Sanctification is the process we experience. Father sends the Holy Spirit into us to answer this prayer.
Jhn 17:18 As you sent me into the world, so I have sent them into the world.
Jesus is fulfilling the commission that God wants, just as He was sent so should He send. If His people are to be like Him then they must do as He does.
Jhn 17:19 And for their sake I consecrate myself, that they also may be sanctified in truth.
To consecrate is to set apart, to become sacred. Jesus is going to become the holy offering. By dying on the cross and surrendering His holiness we may obtain it.
Prayer for all the believers
Jhn 17:20 "I do not ask for these only, but also for those who will believe in me through their word,
here the prayer extends to us as believers.
Jhn 17:21 that they may all be one, just as you, Father, are in me, and I in you, that they also may be in us, so that the world may believe that you have sent me.
They will know we are Christians because of our special love, and they will believe that Jesus is real when they see how different we are. We are adopted, we join the family of Jesus, and when we do the Spirit comes to live in us.
Jhn 17:22 The glory that you have given me I have given to them, that they may be one even as we are one,
there is a unity in Christ that connects us directly to God and makes Him our Father. That unity is present only in Christ who was the very first to call God His Father, and gives us that right by His death on the cross.
Jhn 17:23 I in them and you in me, that they may become perfectly one, so that the world may know that you sent me and loved them even as you loved me.
The difference here from 21 is that the world may know God, and we may be shown how much God loves us. He pours His special love upon us in such a way that it is evident to the world.
Jhn 17:24 Father, I desire that they also, whom you have given me, may be with me where I am, to see my glory that you have given me because you loved me before the foundation of the world.
Jesus desires our salvation. That should be a shot in the arm for assurance of salvation
Jhn 17:25 O righteous Father, even though the world does not know you, I know you, and these know that you have sent me.
Even if we don’t know who the elect are, Jesus does.
Jhn 17:26 I made known to them your name, and I will continue to make it known, that the love with which you have loved me may be in them, and I in them."
I have and I will continue to save your people, that your love may be multiplied.
Take-aways:
Jesus prayes and loves His people in a special way.
Jesus prays for our holiness, our endurance, and our faith.
Jesus wants to see us glorify God, enjoy Him, love one another
Jesus prayes and loves His people in a special way.
Jesus prays for our holiness, our endurance, and our faith.
Jesus wants to see us glorify God, enjoy Him, love one another
Wednesday, October 13, 2010
The Theology of Moody
Mr. MOODY–For whom, then, did Christ die?
Mr. RAINSFORD-For "THE UNGODLY."
Who is it that judges a man to be unworthy of eternal life?
Himself !! There is a verse in Acts 13 that is worth remembering : "Seeing ye put it [the Word of God] from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles." God does not judge us unworthy. He has given His Son for our salvation. When a man puts away the Word of God from him and refuses to receive Christ into his heart, he judges himself unworthy of salvation.
Suppose a man say he is not "elected?
Do you remember the story of the woman of Canaan? Poor soul; she had come a long journey. She asked the Lord to have mercy on her afflicted child. He wanted to try her faith, and He said: "I am not sent but to the lost sheep of the house of Israel." That looked as if He Himself told her that she was not one of the elect. But she came and worshipped Him, saying, " Lord, help me!" and He helped her there and then. No; there is no election separating between the sinner and Christ.
Say that again.
THERE IS NO ELECTION SEPARATING BETWEEN THE SINNER AND CHRIST.
Has a man the power to believe these things, if he will?
When God gives a command, it means that we are able by His grace to do it.
Mr. MOODY–Have these friends the power to believe?
Mr. RADSTOCK–They are commanded to believe. They can believe it just as well as they can believe any other fact, if they only listen to God's voice. But they must get rid of their own thoughts, and listen to God: Hearing His voice they will believe. "Faith cometh by hearing: and hearing by the Word of God."
What would you say to any one who thinks he has no power to believe?
He has the power to believe. Probably he is trying to believe something about himself, to feel something about himself instead of giving credit to God-He is not asked to realize this or that about himself, but to believe the faithful God.
-This is interesting to me because because of how consumed Moody is with the idea of man as a sinner who needs to repent. The idea of election and reprobation was secondary to the idea of man being sinful before God. Man as a man who owes God, rather than thinking in terms of election.
Mr. RAINSFORD-For "THE UNGODLY."
Who is it that judges a man to be unworthy of eternal life?
Himself !! There is a verse in Acts 13 that is worth remembering : "Seeing ye put it [the Word of God] from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles." God does not judge us unworthy. He has given His Son for our salvation. When a man puts away the Word of God from him and refuses to receive Christ into his heart, he judges himself unworthy of salvation.
Suppose a man say he is not "elected?
Do you remember the story of the woman of Canaan? Poor soul; she had come a long journey. She asked the Lord to have mercy on her afflicted child. He wanted to try her faith, and He said: "I am not sent but to the lost sheep of the house of Israel." That looked as if He Himself told her that she was not one of the elect. But she came and worshipped Him, saying, " Lord, help me!" and He helped her there and then. No; there is no election separating between the sinner and Christ.
Say that again.
THERE IS NO ELECTION SEPARATING BETWEEN THE SINNER AND CHRIST.
Has a man the power to believe these things, if he will?
When God gives a command, it means that we are able by His grace to do it.
Mr. MOODY–Have these friends the power to believe?
Mr. RADSTOCK–They are commanded to believe. They can believe it just as well as they can believe any other fact, if they only listen to God's voice. But they must get rid of their own thoughts, and listen to God: Hearing His voice they will believe. "Faith cometh by hearing: and hearing by the Word of God."
What would you say to any one who thinks he has no power to believe?
He has the power to believe. Probably he is trying to believe something about himself, to feel something about himself instead of giving credit to God-He is not asked to realize this or that about himself, but to believe the faithful God.
-This is interesting to me because because of how consumed Moody is with the idea of man as a sinner who needs to repent. The idea of election and reprobation was secondary to the idea of man being sinful before God. Man as a man who owes God, rather than thinking in terms of election.
Sunday, October 3, 2010
The Social Gospel
In response to http://www.christianitytoday.com/le/communitylife/evangelism/mightyriverslipperyslope.html?start=3 in general and the emergent movement in particular.
The social gospel seems to be two things:
Certainly Christians in a republic are obligated to participate in reshaping the government at the appointed times, but what of a Christian in a communist or totalitarian country? How do we reconcile Romans 13 and our submission to the governments established by God, or of Jesus when He said "My Kingdom is not of this world?"
Which leads me to my problem with point 2- there is no scriptural support for this assertion. Richard Sterns in his book The Hole in Our Gospel made the best, most systematic effort I have read, and has several passages he uses to define social justice, but they are all taken out of context. (Kevin DeYoung does a good job pointed that out here)
Nor is justice the key concept of the Gospel of Matthew. Jesus as the King bringing in the coming Kingdom is the theme of Matthew. This is to say nothing of the rest of the books picked out.
Other generic thoughts:
The Social Gospel flattens the Ordo Salutis, and the concepts of Divine Wrath, Regeneration, Justification, and Sanctification.
Why is it that the social justice proponents are consumed with the concept to the exclusion of the other great truths of scripture? Its proclaimers don't seem to understand the nature of total depravity and inability to please God. Consider, are we transformed by doing good, or do the transformed do good? From what truth do they get the idea a non-believer doing charitable deeds is pleasing to God? Why does justification never appear in the demand of the social justice crowd? To hear it you would think that the meta-narrative of scriptures is justice, but it only finds it's legitimate place in sanctification. If they understood the nature of fallen man and the need to be Holy they would push people to the new birth, and then charitable deeds second. That we don't see the first concept is an indicator our theology is out of whack.
None of the apostles engages in Social Justice.
When confronted with the need to distribute food to other Christians the apostles decided it was not good to give up their ministry to wait on tables. When they had the chance to revolutionize the world they abstained, deciding instead to change the heart of the hearers. Curious that we would take up a mandate they didn't.
The Social Gospel looks dreadfully like Liberalism.
http://spider.georgetowncollege.edu/htallant/courses/his338/students/kpotter/ "Because the Kingdom of God has been dropped as the primary and comprehensive aim of Christianity, and personal salvation has been substituted for it, therefore men seek to save their own souls and are selfishly indifferent to the evangelization of the world."
How do we know that old time 19th century liberalism is not back and walking the Earth in the clothes of social justice? Why if we accept this movement we won't end up in the same place they did, denying the inerrancy of scripture, or the person and work of the Holy Spirit? Why does social justice look like something Rob Bell would be into, trading doing earthly good for the virgin birth or substutionary atonement?
The Social Gospel looks like Socialism
Jack London's People of the Abyss is the social gospel. That ought to make readers pause and think twice about supporting this as a Christian concept. Personally, when people tell me that MLK is a great model I'm immediately suspicious that they understand the basics of the Bible. He was not a Christian, therefore he's a terrible model, even though he was passionate about helping people, and did great things. Yes, we may praise virtue that God places in non-Christians by His common grace, but why are Christians picking out non-Christians to admire? Shouldn't we question a movement that ultimately concludes that man is the prime person and noble goal?
Now there is no question in my mind that we can see virtues in atheists, because God has not taken the common grace out of them, but that's not what the social justice people are saying.
The Social Gospel solves the problems of the world
Do we need to offer the people of this world a form of Christianity that address the same problems Capitalism does? Is it not a little curious that Von Mises or George Reisman has a better and more lasting remedy to this problem than our Bible? Is it not also strange that Karl Marx is offering something in his (proven false) writings that looks like the social gospel? That conclusion is that the best the Holy Spirit could do is less than the wisdom of the economists. Once we arrive at that conclusion it's time to re-examine our premises.
Lastly, and most importantly, the Social Gospel eclipses the Glory of the real Gospel.
The social gospel has us not talking about Christ and His finished work on the cross, it has us talking about ourselves. The most glorious thing we can do is have a relationship with God, and worship His revealed nature, but it makes it about us. His gospel was in the past, ours is in the future. His makes us message bearers, ambassadors, bringers of good news. The other makes us builders, agents of action that causes change. It is to put the lesser things before the greater. The idea of our works are fine, they are after all God's commandments which are in all ways good, but they aren't the gospel of our great Lord and Savior handed down once for all time. Our works are not equivalent to the atonement Christ offered the Father on the cross. Now I know the social justice advocates would say that this is not the case, but as a practical matter of theology, it is. When Gods plans, views, and ideas come second they will ultimately not come at all.
Well there it is. I might have missed something, but I suspect that this encompasses most of the problems I have with this brand of ideology.
Update: there is a great analogy posted by Ryan Kelly on social justice and the gospel being compared to marriage. Married people do things together after they have a covenant relationship, but not before. To ape the things seen in marriage without the ceremony and dedication is to miss the whole point.
I think it's a spot on comparison and a great way to see the proper place of both good works and gospel message.
The social gospel seems to be two things:
- Redistribution of power, government, authority, and money from the rich to the poor, or the moral to the immoral. "The right ordering of power is called "justice."
- The theme of the entire Bible- a kingdom of heaven come to earth. "Justice then becomes not just the concern of the major or minor prophets, but of Matthew and Philippians and Corinthians and Philemon and 1 and 2 Peter and far more. Such preaching enables God's people to hear and see God's heart for justice.
Certainly Christians in a republic are obligated to participate in reshaping the government at the appointed times, but what of a Christian in a communist or totalitarian country? How do we reconcile Romans 13 and our submission to the governments established by God, or of Jesus when He said "My Kingdom is not of this world?"
Which leads me to my problem with point 2- there is no scriptural support for this assertion. Richard Sterns in his book The Hole in Our Gospel made the best, most systematic effort I have read, and has several passages he uses to define social justice, but they are all taken out of context. (Kevin DeYoung does a good job pointed that out here)
Nor is justice the key concept of the Gospel of Matthew. Jesus as the King bringing in the coming Kingdom is the theme of Matthew. This is to say nothing of the rest of the books picked out.
Other generic thoughts:
The Social Gospel flattens the Ordo Salutis, and the concepts of Divine Wrath, Regeneration, Justification, and Sanctification.
Why is it that the social justice proponents are consumed with the concept to the exclusion of the other great truths of scripture? Its proclaimers don't seem to understand the nature of total depravity and inability to please God. Consider, are we transformed by doing good, or do the transformed do good? From what truth do they get the idea a non-believer doing charitable deeds is pleasing to God? Why does justification never appear in the demand of the social justice crowd? To hear it you would think that the meta-narrative of scriptures is justice, but it only finds it's legitimate place in sanctification. If they understood the nature of fallen man and the need to be Holy they would push people to the new birth, and then charitable deeds second. That we don't see the first concept is an indicator our theology is out of whack.
None of the apostles engages in Social Justice.
When confronted with the need to distribute food to other Christians the apostles decided it was not good to give up their ministry to wait on tables. When they had the chance to revolutionize the world they abstained, deciding instead to change the heart of the hearers. Curious that we would take up a mandate they didn't.
The Social Gospel looks dreadfully like Liberalism.
http://spider.georgetowncollege.edu/htallant/courses/his338/students/kpotter/ "Because the Kingdom of God has been dropped as the primary and comprehensive aim of Christianity, and personal salvation has been substituted for it, therefore men seek to save their own souls and are selfishly indifferent to the evangelization of the world."
How do we know that old time 19th century liberalism is not back and walking the Earth in the clothes of social justice? Why if we accept this movement we won't end up in the same place they did, denying the inerrancy of scripture, or the person and work of the Holy Spirit? Why does social justice look like something Rob Bell would be into, trading doing earthly good for the virgin birth or substutionary atonement?
The Social Gospel looks like Socialism
Jack London's People of the Abyss is the social gospel. That ought to make readers pause and think twice about supporting this as a Christian concept. Personally, when people tell me that MLK is a great model I'm immediately suspicious that they understand the basics of the Bible. He was not a Christian, therefore he's a terrible model, even though he was passionate about helping people, and did great things. Yes, we may praise virtue that God places in non-Christians by His common grace, but why are Christians picking out non-Christians to admire? Shouldn't we question a movement that ultimately concludes that man is the prime person and noble goal?
Now there is no question in my mind that we can see virtues in atheists, because God has not taken the common grace out of them, but that's not what the social justice people are saying.
The Social Gospel solves the problems of the world
Do we need to offer the people of this world a form of Christianity that address the same problems Capitalism does? Is it not a little curious that Von Mises or George Reisman has a better and more lasting remedy to this problem than our Bible? Is it not also strange that Karl Marx is offering something in his (proven false) writings that looks like the social gospel? That conclusion is that the best the Holy Spirit could do is less than the wisdom of the economists. Once we arrive at that conclusion it's time to re-examine our premises.
Lastly, and most importantly, the Social Gospel eclipses the Glory of the real Gospel.
The social gospel has us not talking about Christ and His finished work on the cross, it has us talking about ourselves. The most glorious thing we can do is have a relationship with God, and worship His revealed nature, but it makes it about us. His gospel was in the past, ours is in the future. His makes us message bearers, ambassadors, bringers of good news. The other makes us builders, agents of action that causes change. It is to put the lesser things before the greater. The idea of our works are fine, they are after all God's commandments which are in all ways good, but they aren't the gospel of our great Lord and Savior handed down once for all time. Our works are not equivalent to the atonement Christ offered the Father on the cross. Now I know the social justice advocates would say that this is not the case, but as a practical matter of theology, it is. When Gods plans, views, and ideas come second they will ultimately not come at all.
Well there it is. I might have missed something, but I suspect that this encompasses most of the problems I have with this brand of ideology.
Update: there is a great analogy posted by Ryan Kelly on social justice and the gospel being compared to marriage. Married people do things together after they have a covenant relationship, but not before. To ape the things seen in marriage without the ceremony and dedication is to miss the whole point.
I think it's a spot on comparison and a great way to see the proper place of both good works and gospel message.
Tuesday, September 7, 2010
How did John know?
"So the chief priests and the Pharisees gathered the Council and said, "What are we to do? For this man performs many signs. If we let him go on like this, everyone will believe in him, and the Romans will come and take away both our place and our nation. But one of them, Caiaphas, who was high priest that year, said to them,"You know nothing at all. Nor do you understand that it is better for you that one man should die for the people, not that the whole nation should perish." He did not say this of his own accord, but being high priest that year he prophesied that Jesus would die for the nation, and not for the nation only, but also to gather into one the children of God who are scattered abroad." (John 11:47-52)
How would John know about the secret machinations that happened in the council chamber? Why do the other gospels make no record of this?
I suspect it's because a young Paul was in the chamber hearing everything, and later when he went on his first missionary journey he shared it with John in Crete.
If that is true, and it's just a guess, it makes the next verse hit so much harder.
So from that day on they made plans to put him to death.
How would John know about the secret machinations that happened in the council chamber? Why do the other gospels make no record of this?
I suspect it's because a young Paul was in the chamber hearing everything, and later when he went on his first missionary journey he shared it with John in Crete.
If that is true, and it's just a guess, it makes the next verse hit so much harder.
So from that day on they made plans to put him to death.
Thursday, July 22, 2010
Why Does God Blind Eyes?
I think the reason is twofold.
First, God blinds both the eyes of the elect and non-elect, because it allows God to progressively reveal more and more about Himself to the watching world. In that sense it's merely a proof that we are creatures and He is God. By starting everyone under condemnation, everyone starts in a position to understand grace, which is really what He's after.
Second, God blinds eyes because He's simply too much for our fallen beings to accept without annihilation. Moses wanted to see God, but God informed him that being too near to Him would destroy him. God's distance shelters weak and sinful creatures just as distance from the sun keeps things from spontaneous combustion. So while separation from God is indeed a great problem, it's also a kindness for sinners that we do not behold the dazzling brightness of God, and are not instantly undone.
First, God blinds both the eyes of the elect and non-elect, because it allows God to progressively reveal more and more about Himself to the watching world. In that sense it's merely a proof that we are creatures and He is God. By starting everyone under condemnation, everyone starts in a position to understand grace, which is really what He's after.
Second, God blinds eyes because He's simply too much for our fallen beings to accept without annihilation. Moses wanted to see God, but God informed him that being too near to Him would destroy him. God's distance shelters weak and sinful creatures just as distance from the sun keeps things from spontaneous combustion. So while separation from God is indeed a great problem, it's also a kindness for sinners that we do not behold the dazzling brightness of God, and are not instantly undone.
Tuesday, July 20, 2010
God Punishes Men By Giving Them Success
Nowhere is this more clear than in the recent sensation "The Shack", a book that speaks against God as He has revealed Himself in Scripture. If I were God and someone wanted to write a book blaspheming me I'd use my power to ensure that the book was terrifically unpopular and that nobody ever read it. But does God do that? Indeed not. He puts it into the hand of everyone and permits it to go on to be a runaway best seller which rolls over the a million copies sold mark and makes both the author and the publisher rich.
And then God punishes them.
As He Himself said, "But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows. But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness." (1 Tim 6:9-11)
Friday, July 9, 2010
There is no Stability in High Calvinism
I have lately taken to thinking that there is really no stability in the idea that Christ made no atonement whatsoever for the non-elect. Try as I might I don't see how it is defensible to say that the death of Christ on the cross is of no benefit to them. If Christ doesn't buy at least a temporary pardon for the non-elect then there is no such thing as common grace, but common grace is explicitly affirmed in Scripture. If He doesn't make an atonement in any way then for some men salvation is flatly impossible regardless of whether they believe or not. But John 3:16 indicates that those who believe will be saved.
High Calvinism then is based on a logical chain of reasoning and arguments that I think is more correct and water tight in hyper Calvinism. Most Calvinists are saved from a full commitment to hyper-Calvinism because they are unwilling to follow through on the logical conclusions of their beliefs, and that's a good thing.
In short, my suspicions are that High Calvinism looks like a muddy and unstable middle ground that gives way to either the moderate or Hyper position when pressed.
High Calvinism then is based on a logical chain of reasoning and arguments that I think is more correct and water tight in hyper Calvinism. Most Calvinists are saved from a full commitment to hyper-Calvinism because they are unwilling to follow through on the logical conclusions of their beliefs, and that's a good thing.
In short, my suspicions are that High Calvinism looks like a muddy and unstable middle ground that gives way to either the moderate or Hyper position when pressed.
Friday, June 18, 2010
Matthew 5:43 and the Negative Inference Fallacy
You have heard that it was said, 'You shall love your neighbor and hate your enemy.' (Matthew 5:43)
This is in fact what the Jewish teachers had done. Using logic they reasoned that if we are to love our neighbor then there is a category of not neighbor that should get not love.
But God hadn't actually said anything about not neighbors and so the teachers were committing the negative inference fallacy to supply the missing piece. The reason God didn't say anything about not neighbor was because the positive category of neighbor was intended to cover everyone, which is why He answered the lawyers question with the parable of the Good Samaritan.
Today some people think that because Jesus says He lays down His life for His sheep that there's a category of not sheep who Jesus did not lay down His life for. Or because He says He loves His elect that there's the category of not-elect who get nothing but not-love. This is not only bad reasoning, it's reasoning openly condemned by Jesus in the sermon on the mount.
Saturday, February 14, 2009
Even the Church of Christ believe in Once Saved Always Saved
The churches of Christ joins with Arminian churches in denying that predestination means an all powerful sovereign God personally choses you for salvation. To them, predestination means that God looks down the corridors of time and sees individuals who would persevere to the end in faith, and chooses them to be saved. That is, using divine foreknowledge He stamps His approval on those individuals He knows will be faithful to Him.
But there's a logical problem here, because if God has predestined us based on our future faith then we will absolutely make it to the end and be saved--otherwise God saw wrongly. And God is never wrong. Which means that if you start with the premise of God forseeing faith then the doctrine of Perseverance of the Saints is a logical necessity. Which is a big problem, because the whole point of doing the Biblical gymnastics required to get predestination to mean the opposite of what it says is to avoid the conclusions of Calvinism.
But there's a logical problem here, because if God has predestined us based on our future faith then we will absolutely make it to the end and be saved--otherwise God saw wrongly. And God is never wrong. Which means that if you start with the premise of God forseeing faith then the doctrine of Perseverance of the Saints is a logical necessity. Which is a big problem, because the whole point of doing the Biblical gymnastics required to get predestination to mean the opposite of what it says is to avoid the conclusions of Calvinism.
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