By Samuel Matthews READ Matthew 5:1-4 (KJV). Loved ones, in this post we will look at the beginning of the sermon on the mount. Jesus begins this sermon by teaching on what has been commonly referred to as the Beatitudes. As we study the first 4 verses of chapter 5, we hope to make some practical application of these words spoken by Jesus. In our local newspapers we have a section of classified ads. Invariably these ads contain "Help Wanted" announcements. Here’s an example of one such ad from a bank: Cashier Wanted: Downtown area, full-time or PART time positions available, must be flexible and willing to work, polygraph required, apply in person... $15 per hour. An ad like this indicates that an employer is searching for someone. There's a job to be done and a need for someone to do it. When it comes to spiritual matters, God Himself is searching for someone. The New Testament presents us with a sort of divine "Help Wanted" announcement that reads something like this: “Servants Wanted - must go throughout the world, ONLY full-time positions available, must be willing to develop certain character traits, apply in person at the throne of God… blessedness promised.” Now when we say that a "Help Wanted" ad appears in the New Testament, we do not wish to be misunderstood. We are NOT suggesting that God is an employer, or that God is looking to hire someone. The New Testament does not teach that. Yet, the New Testament does teach that God intends to do a work in this world (Matthew 28:18-20). He purposes to do all that He possibly can to save men from sin. To accomplish this task God needs a special kind of people—servants. Even God's only begotten Son admitted this. Consider Jesus' own personal statement on why He came into this world: “For even the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many” (Mark 10:45). Another sound Bible version says, “For even the Son of Man did not come to be served, but to serve, and to give His life—a ransom for many.” Plain and simple, Jesus came to be a servant. To secure man's salvation from sin, God needed a Son who would be a servant, willing to serve and give. Likewise, to continue God's saving work in this century, God needs a church consisting of both men and women, boys and girls. who are true servants. The Lord seeks human beings who will bear the distinctive marks of true servanthood. With this divine search for servants in mind, we want to center this sermon on the passage of our TEXT: Matthew 5:3-4, those familiar words that we call… The Beatitudes. After His 40-day fast and temptation in the wilderness by Satan, Jesus comes into Galilee and begins preaching, “Repent: for the kingdom of heaven is at hand” (Matthew 4:17). Now in chapter five, He comes to this mount and begins teaching those who will enter into the kingdom how to prosper and be profitable as servants of God. Someone may ask, “brother preacher, why study this passage to learn about servanthood?” ANSWER: Because in these well-known words, God's Perfect Servant (Jesus) reveals the Distinctive Character Traits of servanthood. These distinctive qualities vividly portray the IMPACT of the Kingdom of God in the lives of men. When God is given His proper place in our lives, these Distinctive Character Traits will emerge. If we were to attempt to capture in a single sentence the idea that we wish to impress upon your mind from this study, it would be this: “Distinctive Character Traits mark the lives of God's true servants.” The Beatitudes present us with eight-character traits associated with true servanthood. True servants are (1) poor in spirit, (2) those who mourn, (3) meek, (4) they which do hunger and thirst after righteousness, (5) merciful, (6) pure in heart, (7) peacemakers, ( they which are persecuted for righteousness sake. In this post we will only deal with the first two, but when all eight are mixed in your life, balance emerges. It is helpful to realize that this is not a "multiple choice" list where we are free to pick and choose our favorites. Our Savior has stated very clearly the qualities that together will lead to a DIFFERENT lifestyle from that of the world. If your aim is to be a servant of God that pleases the Lord, you can't pick and choose when it comes to these servanthood traits. Every single one of them must be present in your life in order to be pleasing to God. 1. POOR IN SPIRIT The pleasing lifestyle of a servant begins with being “poor in spirit.” The word "poor"(ptochos – Strongs 4434) comes from a verb meaning "to crouch like a beggar." It depicts extreme poverty. “Ptochos” describes a beggar who is totally dependent on the help of another for his basic necessities. Lazarus was such a person. In Luke 16:20, the Lord calls him “ptochos,” because his utter poverty forced him to beg. Lazarus was a deeply impoverished man. He was helpless and powerless to provide for his own physical needs. In the Beatitudes, Jesus applies this sense of deep poverty to spiritual matters. "Blessed are the poor in spirit. . ." The Lord is saying, "Blessed are those who freely admit their spiritual poverty, spiritual inadequacy, and spiritual destitution because of sin. Blessed are those who see themselves for what they are—spiritually bankrupt." Jesus is saying, servanthood means open acknowledgment that YOU and "all have sinned" (Romans 3:23), "All we like sheep have gone astray" (Isaiah 53:6), and remember, "the wages of sin is death" (Romans 6:23). A true servant sees his own sad condition in these words. He acknowledges that he is spiritually undone, inadequate, desperate. He feels helpless, powerless impotent. He realizes that his only hope is to cast himself totally on God's mercy. A true servant is willing to humble himself before God and cry, "God be merciful to me a sinner" (Luke 18:13). In this world you may be climbing the ladder of success. You make more money than you ever dreamed; you live in a fine house; two cars are in the garage; a boat is out back. Your closet may be filled with the finest clothes; your children do not fret over money for their college education. But don't let material success hide the reality of your spiritual poverty! Whether you're a chairman of the board, an assembly line worker, or a homemaker; whether you're a banker, a nurse, a secretary, or a preacher; you need to come face to face with, and daily admit, your spiritual dependency on God. “Blessed are the poor in spirit: for theirs is the kingdom of heaven.” 2. THOSE WHO MOURN Another distinctive character trait of a true servant is seen in Jesus' words: "Blessed are they that mourn... " The word "mourn" is a form of the Greek word pentheo (Stro. 3996). “Pentheo” describes mourning for the dead (Mark 16:9-10). It is bereavement, the utter grief and sorrow which accompanies the loss of someone dear. “Pentheo” means to grieve with a grief which so takes possession of the whole being that it cannot be hid. In the Greek translation of the Old Testament, this word is used to express the overwhelming grief of Jacob when he believed the false report of Joseph's death (Genesis 37:34). There is no stronger word for mourning in the Greek language than pentheo. Even today, the modern Greeks use this same word to indicate bereavement. One other matter should be noticed! The mourning described in this passage is not a one-time matter. Nor is it an every once in a while kind of grief. It is continuous! Literally, the passage reads, "Blessed are the ones who keep on mourning. . . " Jesus commends an ongoing experience of passionate sorrow, a condition of the heart. Now, let's put this all together. God's Perfect Servant (Jesus) reveals still another distinctive mark of true servanthood. It is an inner quality of the heart, a deeply felt sorrow that abides at all times within the servant. But to what kind of sorrow does this refer? What kind of sorrow must the servant of God feel every day of his life? In context, it's not the sorrow associated with the loss of a loved one, but the sorrow resulting from sin. This is a distinctive trait of a true servant. It is one thing to be spiritually bankrupt and admit it; it is another to be grieved by it. Jesus would have you to realize that you cannot serve God without being intensely sorry for your own personal sins. You cannot be God's servant until you sense the destructive nature of sin. Almost two thousand years ago, the only perfect man who ever lived was taken and brutally killed on a hill near Jerusalem. Because of sins which were NOT His own, Roman soldiers executed our Lord. Because of my trespasses and yours, cruel man nailed the loveliest person in all the world to a wooden cross. Like the prophet said about seven hundred years before that dark day: “5 But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed. 6 All we like sheep have gone astray; we have turned every one to his own way; and the Lord hath laid on him the iniquity of us all” (Isaiah 53:5-6). Because of our sin, a lonely, desperate cry was heard from the cross: "My God, My God, why hast thou forsaken me?" (Matthew 27:46). Sin crucified Jesus. Sin made it happen. A day should never pass that you and I don't fall down on our knees and, before God, grieve because of the price which had to be paid because of our sins. If we did that, it would cause us to think twice about giving in to the next temptation to sin (to show undue anger, to use cursing language, to show unconcern for the lost). If we grieved over our sin, we would quit minimizing sin, wouldn't we? We wouldn't joke about it. We would hate it for what it is—the only thing in this world that would make it necessary for the Son of God to be nailed to a cross. “Blessed are they that keep on mourning: for they shall be comforted.” To be continued in Part 2 - Blessed are the meek… To the God of heaven be the Glory as His Will is done (1 Corinthians 10:31). Please pray for wisdom, for me and my wife, Cynthia, and for the Liberty NW church of Christ meeting in Portland, Oregon, USA. We are praying for you, and we love you all so much. Samuel.
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By: Brian A. Yeager
Materialism, lacking contentment, seeking earthly wealth, and so on are HUGE problems in our society. I spent ten minutes one morning watching the local news to get the forecast. In that ten minutes there were two commercials telling me I needed a better car, one about getting a new house, and a commercial telling me to get plastic surgery for an ideal body. I never did get the whole forecast. I shut off the television and thought considerably about how much advertising is about trying to make us want more, better, newer, etc. Happiness has never been nor will ever be achieved by gaining things in this lifetime. Even the most ungodly, carnally minded person knows that earthy gains are temporary. You don’t need the Scriptures to see that. Every hospital, doctor’s office, funeral home, cemetery, obituary, life insurance policy, and countless other things about us remind us life is fragile. Solomon wrote: “A good name is better than precious ointment; and the day of death than the day of one's birth. It is better to go to the house of mourning, than to go to the house of feasting: for that is the end of all men; and the living will lay it to his heart. Sorrow is better than laughter: for by the sadness of the countenance the heart is made better. The heart of the wise is in the house of mourning; but the heart of fools is in the house of mirth… He that loveth silver shall not be satisfied with silver; nor he that loveth abundance with increase: this is also vanity. When goods increase, they are increased that eat them: and what good is there to the owners thereof, saving the beholding of them with their eyes? The sleep of a labouring man is sweet, whether he eat little or much: but the abundance of the rich will not suffer him to sleep. There is a sore evil which I have seen under the sun, namely, riches kept for the owners thereof to their hurt. But those riches perish by evil travail: and he begetteth a son, and there is nothing in his hand. As he came forth of his mother's womb, naked shall he return to go as he came, and shall take nothing of his labour, which he may carry away in his hand. And this also is a sore evil, that in all points as he came, so shall he go: and what profit hath he that hath laboured for the wind” (Ecclesiastes 7:1-4; 5:10-16)? We see with our eyes what Solomon said. We read those and other Scriptures that state the same things (I Timothy 6:6-12; 17-19). How could any of us ever think we would be happy by gaining more material things? What’s the new house, car, clothes, shoes, electronics, etc. going to really do for your happiness? Almost everything in this world will get old and cease being profitable even before the world ends. What is lasting (Isaiah 51:6 and Luke 12:13-40)? What have you gained by “getting it all” in regard to things of this world? If You Gain The World, But Lose Your Soul Consider what Jesus said: “And he began to teach them, that the Son of man must suffer many things, and be rejected of the elders, and of the chief priests, and scribes, and be killed, and after three days rise again. And he spake that saying openly. And Peter took him, and began to rebuke him. But when he had turned about and looked on his disciples, he rebuked Peter, saying, Get thee behind me, Satan: for thou savourest not the things that be of God, but the things that be of men. And when he had called the people unto him with his disciples also, he said unto them, Whosoever will come after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life shall lose it; but whosoever shall lose his life for my sake and the gospel's, the same shall save it. For what shall it profit a man, if he shall gain the whole world, and lose his own soul? Or what shall a man give in exchange for his soul? Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels” (Mark 8:31-38). Our article last week concluded with some Scriptures for us to consider. Those Scriptures were: Psalms 49:1-20, Proverbs 23:5, and I John 2:15-17. Each of those passages teach that earthly wealth is temporary. What should that realization do for us? The Lord told Israel, under a carnal law without the promises we have today (Hebrews 7:1-12:3), the following: “Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and milk without money and without price. Wherefore do ye spend money for that which is not bread? and your labour for that which satisfieth not? hearken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness. Incline your ear, and come unto me: hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David” (Isaiah 55:1-3). How much more does that apply to you and I? Think about that. We have a promise of a better home (John 14:1-3). They of old were kept in the dark concerning the promises that we now look forward to (I Peter 1:3-12). If those who served under the Old Law should have been content with the promises of God, shouldn’t we whom have better promises be much more content? If you gained the possessions of this whole world, all you would essentially own is temporary firewood (Mark 13:31 and II Peter 3:10). Earthly riches will not last forever no matter how much you acquire (Proverbs 11:4; 27:24). Conclusion There is no enduring profit in things of this world (Psalms 39:1-6 and Ecclesiastes 2:1-26). Yet, there are the unsearchable riches of Christ (Ephesians 3:8) prepared for those of us whom set our affections on things above (Matthew 25:34 and Colossians 1:12). Don’t exchange the eternal for the temporary. In Mt. 6:33 Jesus stated in the great sermon on the Mount, “But seek ye first his kingdom, and his righteousness; and all these things shall be added unto you.” What is the context for this statement?
In Mt. 6:19-34 the whole point is made. (v.19) “Lay not up for yourselves treasures upon the earth, where moth and rust consume, and where thieves break through and steal; (v20) but lay up for yourselves treasures in heaven, where neither moth nor rust doth consume, and where thieves do not break through nor steal: (v21) for where thy treasure is, there will thy heart be also.” Here Jesus teaches a lesson on the heart which emphasises the importance of one’s heart toward God and the most important thing in life, what man was put on earth for. Too many peo;e are interested in carnal things of life. Jesus teaches the spiritual things such as treasures in heaven are much more important. Carnal things don’t last long compared to spiritual things which are for eternity. Too many people seem to think riches are the most important thing in life, much more important than the spiritual things like serving God and growing spiritually. Mt. 6:33 plainly teaches to put the spiritual FIRST. Few believe it, however, and do not believe it denies what Jesus said. V.24, “No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to one, and despise the other. Ye cannot serve God and mammon.”; Some may try to serve two masters equally, but it is impossible. The verse teaches you love one MORE than the other. Which is it, GOD or MAMMON (def. “riches”)? As our children grow up we need to teach them WHICH is the more important, and we do that by being an example to them of which really is the more important. GOD! (v25) “Therefore I say unto you, be not anxious for your life, what ye shall eat, or what ye shall drink; nor yet for your body, which ye shall put on. Is not the life more than the food, and the body than the raiment? (v.26) Behold the birds of the heaven, that they sow not, neither do they reap, nor gather into barns; and your heavenly Father feedeth them. Are not ye of much more value than they? This teaches the providence of God. If we love God and keep his commandments, God will surely care for us. God cares for the birds and we are more important than birds. In Psa. 37:25, David made this observation. “I have been young, and now am old; Yet have I not seen the righteous forsaken nor his seed begging bread.” This implies God’s providence for His people. v28, “For the lord loveth judgment, and forsaketh not his saints; they are preserved for ever; but the seed of the wicked shall be cut off.” This again shows how God loves His saints. In Romans 1:6-7, “among whom are ye also, called to be Jesus Christ’s: to all that are in Rome, beloved of God, called to be SAINTS; Grace to you and peace from God or Father and Lord Jesus Christ.” When we put God first in our lives, it seems the Bible teaches God will be with us and things will work out to have faithful lives serving God and a good life in this world. God loves the whole world Jn. 3:16. TRUTH IN LOVE, Vol. 6, No. 12 December, 2013 BY WAYNE JACKSON
The book of Romans is magnificent in that it reveals so many aspects of the “righteousness of God” (1:16-17). In this discussion, four of these will be considered. The Wrath of God While the concept of the love of God should never be minimized, it is also true that there is another element to the nature of our Creator: he also is a God of wrath. The expression “wrath of God” is found about a dozen times in the text of the English Bible (ASV). It is a theme of some prominence in the book of Romans. The most common Greek word for “wrath” is orge. The term is found thirty-six times in the New Testament, with a third of these in Romans. Another term denoting “wrath” or “anger” is thymos, occurring eighteen times in the New Testament, and rendered “indignation” in Romans 2:8. Most scholars make some distinction between the two words. Trench suggested that thymos is “boiling” anger, whereas orge reflects an “abiding and settled habit of mind” (1980, 131). Perhaps the two terms in concert denote the intense and sustained disposition of God toward evil, and those who have abandoned themselves to it. Initially, it should be noted that the use of “wrath” does not indicate an impulsive, spasmodic, emotional reaction, as it frequently does with humans. Rather, it denotes a deliberate and measured reaction toward sinful rebellion—a response that is wholly consistent with the righteous nature of a benevolent and just deity. A survey of several passages in Paul’s letter to the Romans reveals a number of important truths relative to the wrath of God: (1) The Lord’s wrath is not inflicted impulsively. Rather, history repeatedly has demonstrated that God exercises “much long-suffering” toward those deserving of punishment (Romans 9:22). His patience was demonstrated to the generation of Noah’s day (Genesis 6:3). He longed to spare corrupt Sodom (Genesis 18:26ff). Jehovah revealed himself to Moses as a God who is “slow to anger” (Exodus 34:6; cf. Psalm 103:8). The Lord was even long-suffering with a wretch as vile as Ahab (1 Kings 21:29). For centuries he was tolerant with the arrogant and stiff-necked nation of Israel (Nehemiah 9:17). (2) Biblical precedent has shown, however, that once God’s “patience” has been exhausted (the language is accommodative), his anger will be visited upon those deserving thereof. Paul says the Sovereign is “willing to show his wrath, and make his power known” (Romans 9:22). With the exception of eight souls, the entire human family was destroyed by the great flood of antiquity (1 Peter 3:20). Sodom, Gomorrah, and their sister cities were turned into ashes due to their impenitent wickedness (2 Peter 2:6). Israel and Judah were enslaved to Assyria and Babylon respectively because of their sordid insolence. The examples are almost endless. (3) The final exhibition of divine wrath will entail a complete purging. The Judge “will thoroughly cleanse his threshing floor” (Matthew 3:12), taking vengeance upon “all ungodliness and unrighteousness of men who hinder the truth” (Romans 1:18). This is one reason heaven will be so blissful (Revelation 21:8; 22:15). (4) The wrath of Heaven will be administered justly. The apostle speaks of the “day of wrath” when “the righteous judgment of God” will be visited upon those who have earned that destiny (Romans 2:5; cf. “wages,” 6:23). Abraham expressed confidence in the fact that Jehovah does not punish indiscriminately. To the contrary, the Judge of all the earth will do what is right (Genesis 18:25). When the victorious Christ finally makes “war” upon his enemies, he will do so “in righteousness” (Revelation 19:11). The terminal judgment will be fair in that it will: (a) take into consideration one’s level of personal knowledge (Luke 12:47-48); (b) be consistent with one’s individual abilities (Luke 19:13ff); (c) be rendered in light of one’s unique opportunities (Matthew 11:20ff); and, (d) be cognizant of the law-system to which one was amenable (Hebrews 10:28-29). Those who become subject to the Creator’s eternal wrath will be entirely worthy of that destiny. God does not desire that any should perish (2 Peter 3:9), but he will honor the free will with which he has endowed us. When men choose to turn from the Lord, they determine their own destiny. In his letter to the Romans Paul speaks of those “vessels of wrath fitted unto destruction” (9:22). The term “fitted” (katartizo) may be taken either as a passive or middle form. The passive represents the subject as being acted upon; the middle suggests that the subject acts in some fashion relative to himself. Arndt and Gingrich render the phrase: “having prepared themselves for destruction” (1967, 419). Another scholar notes: The form of the word rendered “fitted” may be regarded as a middle voice, which implies action done by oneself with a view to one’s own aims and interests. There is a suggestion, therefore, that the persons referred to as “vessels of wrath” have fitted themselves for destruction (Vine 1948, 147-48). The denominational notion that Adam’s fallen descendants are “by nature [i.e., by heredity] children of wrath” (Ephesians 2:3 – KJV) is false. The Greek word phusei (nature) has to do with a “native mode of feeling and acting which by long habit has become nature” (Thayer 1958, 660; emphasis added). The context clearly shows that the depravity described was the result of “your trespasses and sins”—not those of Adam (see Are Infants By Nature Children of Wrath?). (5) Happily, however, the redemptive message of the Bible is this: man can be “saved from the wrath of God” through the plan of reconciliation implemented by the mission of Jesus Christ (Romans 5:9). (6) The most dramatic scene of the final outpouring of divine wrath is that which John was permitted to view in Revelation 19:11-16. Christ, called the Word (v. 13; cf. John 1:1, 14; 1 John 1:1), is portrayed as a righteous warrior riding victoriously upon a white horse. He is ready to “judge and make war.” He is arrayed in a garment that looks as if it has been dyed in blood (Arndt and Gingrich, 132). The imagery is from Isaiah 63, where Jehovah is depicted as having just come from a slaughter of the Edomites (perpetual enemies of Israel). Christ is ready to tread the “winepress of the fierceness [thymos] of the wrath [orge] of God, the Almighty.” His anger is like unmixed (i.e., undiluted) wine—thus, anger at full strength (Revelation 14:10). With the sharp sword of his mouth the nations are slain (cf. 2 Thessalonians 2:8). His enemies are broken to pieces with his “rod” (cf. Psalm 2:9; Revelation 2:27). By this awesome judgment he forever establishes his authority as KING OF KINGS, AND LORD OF LORDS. Has any scene ever more forcefully demonstrated the heinous nature of rebellion against God? The Grace of God Standing over against the stark reality of divine wrath, is the thrilling concept of heavenly grace. “Grace” is derived from the Greek, charis. In secular Greek, charis was related to chairo, meaning “to rejoice.” As far back as the time of Homer it denoted “sweetness” or “attractiveness.” It came to signify “favor,” “goodwill,” and “lovingkindness”—especially as granted to an inferior by a superior. In the New Testament, the term takes on a special redemptive sense wherein God bestows his favor upon those who are undeserving thereof. Charis has been distinctively appropriated in the NT to designate the relation and conduct of God towards sinful man as revealed in and through Christ, especially as an act of spontaneous favor, of favor wherein no mention can be made of obligation (Cremer 1962, 574; cf. Thayer, 666). The word is found some 156 times in the New Testament, and twenty-four of these are in Romans (more than any other book). There is great emphasis in the New Testament upon the fact that human salvation is the result of Heaven’s grace. This beautiful truth should never be ignored. At the same time, it must not be perverted. Tragically, this has been done far too often by those who profess a friendship with Christianity. Let us consider some of the major Bible truths associated with the concept of salvation by the grace of God: (1) God’s grace has been offered to the entire human family. “For the grace of God hath appeared, bringing salvation to all men” (Titus 2:11). This cannot mean that every soul will be saved. Such a conclusion would contradict numerous other passages. What it does suggest is that Heaven’s grace is potentially available to all who care to access it by means of submission to the divine plan of redemption (cf. Romans 5:1; 6:3-4, 17). This truth is in direct conflict with the Calvinistic notion that God, before the foundation of the world, chose only specifically predetermined persons to be recipients of his grace. (2) The access to God’s grace is by means of objective revelation. Again, as Paul noted: “For the grace of God hath appeared . . . instructing us” (Titus 2:11, 12). Christianity is a taught religion. Only “the truth” can set one free (John 8:32). Isaiah, speaking of the messianic age, exclaimed, “[H]e will teach us of his ways” (2:3). Jesus himself declared, “It is written in the prophets, And they shall all be taught of God. Every one that hath heard from the Father, and hath learned, cometh unto me” (John 6:45). God’s grace is not dispensed apart from instruction—joined with understanding and obedience. In these days when there is a tendency to almost “stampede” folks into the church, with minimal comprehension of what they are doing, this is a crucial matter to emphasize. (3) The reception of God’s grace is conditional. Calvinism erroneously asserts that grace is bestowed unconditionally by the sovereign will of God. Both Testaments negate this concept. The principle is illustrated by the example of Noah, who “found grace in the eyes of the Lord” (Genesis 6:8); and yet, the writer of Hebrews affirms that the patriarch and his family were saved by the preparing of an ark (11:7; cf. Genesis 6:22). Jehovah proffered the grace; Noah, in faith, obeyed, and so was blessed. While God extends grace, human beings must be willing to receive that favor (2 Corinthians 6:1). (4) Grace excludes merit. We must constantly remind ourselves that humanity is not deserving of salvation. As Martin Luther expressed it: we are “stinking sinners.” Pardon can never be earned by works of human merit. If such were the case, we could boast regarding our redemption; however, that is impossible (Ephesians 2:8-9). Even if one could perform everything commanded, he still is to regard himself as an “unprofitable servant” (Luke 17:10). Jesus taught that our sins have put us head-over-heels in debt, and no person has the ability to liquidate that obligation (cf. Matthew 18:24-27). When this concept is truly grasped, service to Almighty God will flow with a freshness and zeal that invigorates the soul. Doubtless a failure to fathom the true significance of grace is the reason so many church members are spiritually lethargic. (5) Grace is accessed at the point of gospel obedience. It is shocking that so many sincere people are unaware of the fact that grace and obedience are not enemies. Paul affirmed that grace is accessed by faith (Romans 5:1-2; Ephesians 2:8-9). It is not, however, a faith void of response to God; it is a faith that acts (James 2:21-26). Consider this fact: In Ephesians 2:8, the apostle states that one is “saved by grace through faith.” Later, in the same document, he says that sinners are “cleansed by the washing of water with the word” (5:26). It is well nigh universally conceded that this “washing” is an allusion to baptism (Arndt and Gingrich, 481; Thayer, 382). It is clear, therefore, that the reception of grace by means of the faith system entails obedience, including immersion in water. Again, eternal life is the result of grace (cf. “grace of life,” 1 Peter 3:7—i.e., the life that results from grace); but one experiences that “newness of life” when he is raised from the water of immersion (Romans 6:4). Obedience is not excluded from God’s grace system. To say the same thing in another way, Christ “saves us, through the washing of regeneration [baptism (Thayer, 382)] and the renewing of the Holy Spirit” (Titus 3:5). This is equivalent to being “justified by his grace” (Titus 3:7). (6) The state of grace must be embraced continuously; otherwise one will fall therefrom, and his initial reception of Heaven’s “favor” will have been “in vain” (2 Corinthians 6:1; cf. 1 Corinthians 15:10). It is incredible that many who identify themselves with Christianity should contend that it is impossible for the Christian to fall from God’s grace. If one cannot fall out of grace, why did Paul urge his fellow believers to “continue [present tense—sustained perseverance] in the grace of God” (Acts 13:43)? “This faithful continuing in grace stands in contrast to the vacillation that easily lets go (Acts 13:43; Mk. 4:17)” (Hauck 1985, 584). The truth is, the Scriptures speak of certain children of God (see Galatians 3:26-27) who, attempting to revert to the Mosaic regime for salvation, were “severed from Christ” and “fallen away from grace” (Galatians 5:4; cf. Hebrews 12:5). The Will of God A consideration of the will of God is a profound theme indeed—one that cannot be plumbed fully by the mind of man (Romans 11:33-36). The will of God is a concept difficult to define. A simple statement might be: God’s will has to do with the implementation of a plan which issues from his holy and just desires. Before discussing various aspects of the will of God, perhaps a preliminary observation is in order: Jehovah is a sovereign being. He has the liberty, therefore, to will and to do what he pleases in all matters. Be that as it may, God never wills to do anything that is antagonistic to his moral attributes. That is why, for example, the Lord cannot lie (Titus 1:2; Hebrews 6:18). Such would contradict his absolutely “holy” nature (Isaiah 6:3; Habakkuk 1:13). And so, God’s will is limited by his character—qualities such as holiness, truth, and justice. The will of God may be considered under several headings. But first, this preliminary question: why did God make angels, the universe, and mankind? “Worthy art thou, our Lord and our God, to receive the glory and the honor and the power: for thou didst create all things, and because of thy will they were, and were created” (Revelation 4:11). But this verse leaves one unenlightened as to details. It simply affirms that the creation is the result of Heaven’s will. Obviously “to be” is better somehow than “not to be.” (For further study, see Geisler and Brooks, chapter four.) Let us now contemplate some of the various elements of the will of God: (1) Every thing created by Jehovah was “very good” originally (Genesis 1:31). The ideal will of God obviously was that the creation remain in that pristine state. However, due to the fact that humans were granted volition, and that they are finite in nature, the potential for disobedience was imminent. And so, while it is the ideal will of God that men not sin (1 John 2:1), nevertheless such results as a consequence of the gift of freedom. To remedy human transgression, the Lord implemented a plan of salvation. Again, it is his ideal will that all men partake of the benefits of this system, so that none remains lost (1 Timothy 2:4; 2 Peter 3:9). Tragically, however, many have rejected the sacred “counsel” (Luke 7:30), hence will perish (Matthew 7:13). Such is not what the Creator desires; but it is the inevitable consequence if justice is to prevail. (2) This brings us to a consideration of the permissive will of God. Because God has granted us the power to make choices, he has permitted us to reap certain negative consequences of the bad choices we make. These “price tags” affect us in numerous adverse ways (e.g., sickness, suffering, and death; cf. Romans 5:12); indeed our whole environment has suffered. Paul addresses this very matter in his letter to the Romans. The creation was not subjected to vanity by virtue of “its own will,” but “by reason of him [i.e., the will of him] who subjected it” (8:20). Thus, sin and its fruit exist—not because God wills such ideally, but because these effects are necessary ultimately in the divine scheme of things. This sin-cursed planet is not the best of all environments (cf. Hebrews 11:16); it is, however, apparently the best domain for preparing us for eternity. (3) Let us reflect upon what may be designated as the decreed will of God. This involves the implementation of the purpose of the Creator in producing a plan for human redemption. For example, the death of Christ was the key feature in the “determinate counsel” (i.e., a counsel which determines) of God (Acts 2:23). Jesus, though offering himself (Galatians 1:4; Philippians 2:5ff), was nonetheless “appointed” by God (Acts 3:20). He was to be “tried” (Isaiah 28:16; Hebrews 4:15), and thus qualified to die as a substitute on our behalf. The will of God, as carefully worked out across the centuries—eventually culminating at Golgotha—is awesome beyond words. Surely, had men understood it, “they would not have crucified the Lord of glory” (1 Corinthians 2:8). (4) The intervention of deity into the events of human history for the accomplishment of sacred purposes might be designated as the active will of God. This concept stands in relief to the philosophical ideology known as deism—the notion that Jehovah has no interaction with his creation. God’s active will may be described in two ways: (a) In the past, as the revelation of his plan was unfolding, the Lord intervened directly—in the performance of miracles. Through Christ and his appointed men, the sick were healed, the dead raised, etc. Biblical evidence indicates that Jehovah is not operating in that mode today (see 1 Corinthians 13:8ff; Ephesians 4:8-16; Jackson 1990, 114-124; also see Miracles). He is still active, however, in orchestrating his will on earth. This we accommodatively call providence. It is the operation of God through the maneuvering of natural events. For example, Paul expressed his desire to the Roman saints that perhaps, “by the will of God,” he might be permitted to visit them (Romans 1:10). Eventually, he did—but as a prisoner (cf. Acts 23:11; 25:11; 26:32; 27:1ff; see Jackson 1997, 262-272). A pagan king was even forced to acknowledge that God operates “according to his will in the army of heaven, and among the inhabitants of the earth; and none can stay his hand, or say unto him, What are you doing?” (Daniel 4:35). (5) The mind of God has been made known in a body of literature known as the Holy Scriptures. This may be denominated as the objective will of God, i.e., as opposed to subjectivism—the dependence upon one’s feelings, personal ideas, etc.—regarding religion. Objective revelation ultimately was codified in the volume known as the New Testament. The will of God, by means of these inspired documents, can be known (Luke 12:47; Colossians 1:9), understood (Ephesians 5:17), and tested or proved (Romans 12:2; Thayer, 154). By the apostles and other guided spokesmen, the objective will of God was fully proclaimed (Acts 20:27). It is a teaching (John 7:17), which must be obeyed (Matthew 7:21; Ephesians 6:6; Hebrews 10:36; 13:21; 1 John 2:17), and not rejected (Luke 7:30). By this holy will we are sanctified (1 Thessalonians 4:3; Hebrews 10:10), and thus prepared for the Creator’s presence. May our prayer sincerely be: “Thy will be done, as in heaven, so on earth” (Matthew 6:10). And may Christ’s precedent be our guide: “[N]not my will, but thine, be done” (Luke 22:42). The Plan of God The will of God, as discussed above, was carefully and progressively implemented over the centuries by means of a sacred plan. Even before the “foundation of the world” the Creator knew how he would accomplish his purposes (Ephesians 1:4; 1 Peter 1:19-20). In his Roman letter Paul wrote: “We know that in everything God works for good with those who love him, who are called according to his purpose” (8:28, RSV). The Greek term rendered “purpose” is prothesis, which signifies a “setting forth.” Redemptively, it has to do with the divine “plan, purpose, resolve, will” (Arndt and Gingrich, 713). It is not, as Calvinists allege, God’s eternal decree to save only certain “elect” individuals (MacArthur 1991, 487). To the contrary, in the eternal order of things, the gospel plan of salvation, with its varying elements, was “set before” the divine Mind. The plan included: the knowledge of human digression from the original will of God; preparation for the coming of Christ; the provisional sacrifice of the Lord’s atoning death; the proclamation of a system of deliverance for our wayward race; the necessity of man’s response to the requirements of that plan (2 Thessalonians 1:8; 1 Peter 4:17). Paul calls it the “plan of the ages” (a literal translation), enacted by the work of Christ (Ephesians 3:11; cf. 2 Timothy 1:9). God’s plan of righteousness is incrementally set forth in a marvelous context in Romans 3:21ff. The following constituents are detailed: (1) The plan by which God accounts man as righteous is not accomplished by perfect obedience to a law system. Justification by means of a legal code demands complete submission in “all things”—which frail human beings simply cannot attain (Galatians 3:10-11). This, however, does not negate the need to obey God in things required. (2) Heaven’s plan for the remedy of sin was foretold by the prophets (cf. Isaiah 53). (3) The gospel system is one of a “faith” that is focused on Jesus Christ, and is available universally to all sinners (Jew or Gentile) who are willing to “believe.” This belief is not merely a mental disposition; rather, it is a solid conviction based upon historical data, combined with a willingness to trust and obey (see Thayer’s comments on the verb “believe,” 511; see Belief as Used in the Book of Acts). (4) The plan allows the obedient believer to be viewed as one who has been justified. The justification is not merited or earned, but is freely bestowed as a result of divine grace (see the above section on “Grace”). (5) The redemption is enacted, i.e., realized as a result of the vicarious sacrifice of Jesus Christ (cf. Ephesians 3:11; Earl 1997, 308). The Lord became a “propitiation” (hilasterion; cf. “mercy seat” in Hebrews 9:5) for sin. His blood—a symbol of his sinless life (cf. Leviticus 17:11; 1 Peter 1:19)—was poured out for sinners (Isaiah 53:10, 12; Matthew 26:28). Moreover, by means of this propitious offering, the infliction of divine wrath can be avoided (Cottrell 1996, 260-261). (6) The sacrifice of his perfect Son allowed the Holy God (Isaiah 6:3; Revelation 4:8) to satisfy his sense of justice (Psalm 89:14; Isaiah 53:11), and at the same time attribute justification (vindication) to all who submit to the Lord Jesus (cf. Hebrews 5:8-9). Thanks be to God for his unspeakable gift (2 Corinthians 9:15). But there is another matter that needs brief attention: will the sacred plan be successful in the final analysis? From the human vantage point alone, one might be inclined to answer negatively, since, according to the testimony of Christ, a greater number will be lost than will be saved (Matthew 7:13-14). Man, however, whose intelligence scarcely ranks beyond the imbecilic—when compared to God (cf. 1 Corinthians 1:25)—is hardly qualified to assess this controversy. After his crushing education at the hand of the Almighty in which his ignorance was humiliatingly exposed, Job was forced to acknowledge that “no purpose” of the Lord can be “restrained” (Job 42:2). King Jehoshaphat noted that no one “is able to withstand” Jehovah (2 Chronicles 20:6). And Isaiah said, “For Jehovah of hosts hath purposed, and who shall annul it? and his hand is stretched out, and who shall turn it back?” (14:27). In the face of these declarations, shall it be affirmed that God has failed? What arrogance! Apparently the success of Heaven’s plan is not to be measured statistically. But there is scriptural testimony which indirectly suggests that Jehovah’s plan will not be thwarted by human rebellion. When the net of Christ’s kingdom was cast into the sea, it gathered many kinds, and “was filled” (Matthew 13:48), which may well suggest the ultimate accomplishment of Heaven’s redemptive purpose (Coffman 1968, 203). Again, when God’s servants have concluded their work in inviting guests to the sacred marriage feast, the wedding will be “filled” (Matthew 22:10; cf. Luke 14:23). Additionally, there is the explicit testimony of Paul. In his letter to the Ephesians he spoke of the “eternal plan,” which God “accomplished” (NIV; McCord) in Christ Jesus (3:11). The Greek verb derives from poieo, to “make” or to “do.” “Paul has more than the conception and predetermination in mind here. He is concerned with its historical realization (NEB has ‘achieved’)” (Wood 1978, 48). The holy plan has not failed; rather, it has been realized in the mission of Christ (RSV; cf. Earl, 308). Someone has well quipped that we can know who is victorious in the struggle of earth’s history by simply turning to the back of the book, i.e., the Bible, and reading how the story ends. God wins! The message of the book of Revelation is that of victory for the divine cause. A key word in the Apocalypse is “overcome.” It translates the Greek word nikao—used twenty-seven times in the New Testament (seventeen of which are in the final book). Both the Lamb and his people are victorious finally (cf. 5:5; 12:11; 17:14; 21:7). Moreover, in a brilliant twist of irony, God even manipulates the forces of evil to bring about ultimate good. In the motif of Revelation, the “ten horns” and the “beast” war against the “harlot” to destroy her. But note this inspired observation: “For God did put in their hearts to do his mind, and to come to one mind, and to give their kingdom unto the beast, until the words of God should be accomplished” (17:17). Checkmate! Here is a final point upon which to reflect: the Scriptures nowhere attempt to conceal the reality that “many” will be lost. Rather, repeatedly they emphasize this sobering truth. This itself is a clue to the proposition that the success of the divine plan is not to be judged quantitatively, but rather qualitatively. (Note: This is also an evidence of Bible inspiration. No strictly human author would have left this “problem” unresolved. The various theories of “universal” salvation are evidence of this.) And so, in some yet-to-be-appreciated sense—surely quite beyond our present capacity to fathom—the Lord’s operation among the children of men eventually will be seen to be entirely glorious (cf. Revelation 5:11-14). It matters not how the situation currently appears. At the time of judgment, every knee will bow, and every tongue will confess that Jesus is Lord to the glory of the Father (Romans 14:11; cf. Philippians 2:10-11). The “score-keepers” will be silenced, and “all the tribes of the earth shall mourn over him” (Revelation 1:7). How multifaceted God’s wonderful righteousness is. The honest soul can only fall before him and worship! . SCRIPTURE REFERENCES Romans 2:8; Romans 9:22; Genesis 6:3; Genesis 18:26; Exodus 34:6; Psalm 103:8; 1 Kings 21:29; Nehemiah 9:17; 1 Peter 3:20; 2 Peter 2:6; Matthew 3:12; Romans 1:18; Revelation 21:8, 22:15; Romans 2:5; Genesis 18:25; Revelation 19:11; Luke 12:47-48; Luke 19:13; Matthew 11:20; Hebrews 10:28-29; 2 Peter 3:9; Ephesians 2:3; Romans 5:9; Revelation 19:11-16; John 1:1, 14; 1 John 1:1; Isaiah 63; Revelation 14:10; 1 Thessalonians 2:8; Psalm 2:9; Revelation 2:27; Titus 2:11; Romans 5:1, 6:3-4, 17; Titus 2:11, 12; John 8:32; John 6:45; Genesis 6:8; Genesis 6:22; 2 Corinthians 6:1; Ephesians 2:8-9; Luke 17:10; Matthew 18:24-27; Romans 5:1-2; James 2:21-26; Ephesians 2:8; 1 Peter 3:7; Romans 6:4; Titus 3:5; Titus 3:7; 1 Corinthians 15:10; Acts 13:43; Mark 4:17; Galatians 3:26-27; Galatians 5:4; Hebrews 12:5; Romans 11:33-36; Titus 1:2; Hebrews 6:18; Isaiah 6:3; Habakkuk 1:13; Revelation 4:11; Genesis 1:31; 1 John 2:1; 1 Timothy 2:4; Luke 7:30; Matthew 7:13; Romans 5:12; Hebrews 11:16; Acts 2:23; Galatians 1:4; Philippians 2:5; Acts 3:20; Isaiah 28:16; Hebrews 4:15; 1 Corinthians 2:8; 1 Corinthians 13:8; Ephesians 4:8-16; Romans 1:10; Acts 23:11, 25:11, 26:32, 27:1; Daniel 4:35; Luke 12:47; Colossians 1:9; Ephesians 5:17; Romans 12:2; Acts 20:27; John 7:17; Matthew 7:21; Ephesians 6:6; Hebrews 10:36, 13:21; 1 John 2:17; 1 Thessalonians 4:3; Hebrews 10:10; Matthew 6:10; Luke 22:42; Ephesians 1:4; 1 Peter 1:19-20; 2 Thessalonians 1:8; 1 Peter 4:17; Ephesians 3:11; 1 Timothy 1:9; Romans 3:21; Galatians 3:10-11; Isaiah 53; Hebrews 9:5; Leviticus 17:11; 1 Peter 1:19; Isaiah 53:10, 12; Matthew 26:28; Revelation 4:8; Psalm 89:14; Isaiah 53:11; Hebrews 5:8-9; 2 Corinthians 9:15; Matthew 7:13-14; 1 Corinthians 1:25; Job 42:2; 2 Chronicles 20:6; Matthew 13:48; Matthew 22:10; Luke 14:23; Revelation 5:11-14; Romans 14:11; Philippians 2:10-11; Revelation 1:7 Brian Yeager
One of the largest fallbacks for members of the Church is that of alcohol. Members and their families constantly struggle with what the Bible says about this topic. The Bible speaks of wine in many cases. For instance (Proverbs 20:1) Wine is a mocker, strong drink is raging: and whosoever is deceived thereby is not wise. (Proverbs 23:29-35) Who hath woe? who hath sorrow? who hath contentions? who hath babbling? who hath wounds without cause? who hath redness of eyes? They that tarry long at the wine; they that go to seek mixed wine. Look not thou upon the wine when it is red, when it giveth his colour in the cup, when it moveth itself aright. At the last it biteth like a serpent, and stingeth like an adder. Thine eyes shall behold strange women, and thine heart shall utter perverse things. They have stricken me, shalt thou say, and I was not sick; they have beaten me, and I felt it not: when shall I awake? I will seek it yet again. ( 1 Corinthians 6:9-11) Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God. And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God. (Galatians 5:19-21) Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness, Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God. In all of these verses we find wine, strong drink, and such references to alcohol to be condemned. Further more there is a great passage in the book of Romans chapter 14 and verse twenty-one. This verse reads: It is good neither to eat flesh, nor to drink wine, nor anything whereby thy brother stumbleth, or is offended, or is made weak. This verse is clear in that it not only condemns all that would cause a brother to stumble but also points out alcoholism as well. When I hear the argument that you can drink as long as you do not become a drunk, I like to think of this verse. It states simply not to drink wine. Since most argue that wine is OK and the Bible says so. I have heard before that there are those who like to drink but only do it in moderation. I have heard of those who go to bars but drink soda. I have heard of those who say, “it’s only one drink”. The phrase “wine cooler” is also popular among those that are weak in this way. The great letter to the Church of the Thessalonians chapter 5 and verse twenty-two there is a simple statement made. That statement was to abstain from the appearance of evil. Alcohol is surely evil and that is clear in the verses presented at the beginning of this article. Do not let the Church be a haven of misconception. The Bible is very clear on this subject. It is rather unfortunate that this article even needed to be written. There are reasons behind most of what I write. The reason behind this is that the Bible is a poison control center and it has marked every bottle, can, etc. with the skull of eternal death. |
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