tag:blogger.com,1999:blog-32768679512887647372024-03-28T22:29:36.010-05:00For Christ's Kingdom!The writing ministry of Peter Bringe, pastor at Covenant Family Church (Wentzville, MO)Peter Bringehttp://www.blogger.com/profile/10901261613782259514noreply@blogger.comBlogger401125tag:blogger.com,1999:blog-3276867951288764737.post-82629227448601706022024-03-23T12:04:00.003-05:002024-03-23T15:18:30.320-05:00The King and His Kingdom<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhUROvZvdTdC6oq2g7IvXGQie8tIMbtF5LpYPFiavaYYKHNIZ7-1JdCB3J4LwpvKKYJXXEB5XIG4UmIIvTbNt4a8cBThZZP3A_Wn7qcuPtyxkcaWTDxq0MZytzJ-GikZQZ5ZVjJ7b2owSbqXypwBihUA_8CnoVDVCLsc-OSYoPvHpKacPuK5KdTI9fln20G/s1920/syd-sujuaan-VlxOprMZQsI-unsplash.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1278" data-original-width="1920" height="213" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhUROvZvdTdC6oq2g7IvXGQie8tIMbtF5LpYPFiavaYYKHNIZ7-1JdCB3J4LwpvKKYJXXEB5XIG4UmIIvTbNt4a8cBThZZP3A_Wn7qcuPtyxkcaWTDxq0MZytzJ-GikZQZ5ZVjJ7b2owSbqXypwBihUA_8CnoVDVCLsc-OSYoPvHpKacPuK5KdTI9fln20G/s640/syd-sujuaan-VlxOprMZQsI-unsplash.jpg" width="320" /></a></div><div class="separator" style="clear: both; text-align: center;"><br /></div>Jesus made an important claim by his triumphal entry into Jerusalem on Sunday. His claim would be contested throughout that week and vindicated by his resurrection on the next Sunday. This claim was that Jesus is the promised son of David, the king of Israel, the Christ.<br /><br />Jesus had come to Jerusalem for Passover. As he approached the Mount of Olives, he purposefully arranged for his triumphant entry on the donkey’s colt, in accord with Zechariah 9:9 and Genesis 49:11. He did not hold back, but openly declared himself as the promised Christ by his actions and by receiving the praises of the people. Matthew and Luke both recount how Jesus defended the crowd against grumbling Pharisees. “I tell you, if these were silent, the very stones would cry out” (Luke 19:40). His disciples and fellow pilgrims praised him as the son of David, the king of Israel, he who comes in the name of the Lord, shouting Hosanna! and laying their cloaks and palm branches before him. <br /><br />“Hosanna! Blessed is he who comes in the name of the Lord! Blessed is the coming kingdom of our father David! Hosanna in the highest!” (Mark 11:9-10) <br /><br />Jesus is a blessed king of a blessed kingdom. The people rightfully exalted Jesus the king and his Davidic kingdom. Your king has come to you, therefore receive him with joy!<br /><br /><b>You Need This King</b><br /><br />Without King Jesus, people go their own rebellious ways, liable to deception, destruction, and the devil. <br /><br />The <i>need</i> for a king to rule God’s people is made evident in Scripture in the disorder in the days of the judges and the disorder accompanying the apostasy of David’s heirs and their overthrow in judgment. A remnant was saved by faith in God’s promise to establish the reign of David’s son, but they earnestly desired to see him come and establish “the coming kingdom of our father David.” <br /><br />The common metaphor for a ruler in Scripture is that of a <i>shepherd</i>. Thus, when the Davidic kings failed to rule well under God, God described the people as sheep without a shepherd. “So they were scattered, because there was no shepherd, and they became food for all the wild beasts” (Ezekiel 34:5). Without the Lord’s anointed king, people are like sheep without a shepherd, scattered on the hillsides, everyone going his own way, torn to pieces by the wolves and lions. <br /><br />Driven by <i>depravity</i> - everyone going his own way, in bondage to sin, exposed to danger. “All we like sheep have gone astray; we have turned—every one—to his own way” (Is. 53:6). “My people have been lost sheep. Their shepherds have led them astray, turning them away on the mountains. From mountain to hill they have gone. They have forgotten their fold.” (Jer. 50:6). <br /><br />Liable to <i>deception</i> - walking in ignorance, following idols, false teaching, sensuality, led by wolves in sheep’s clothing and the world’s rebellion. <br /><br />Liable to <i>destruction</i> - condemnation and death, as sheep get devoured by wild beasts. “Israel is a hunted sheep driven away by lions. First the king of Assyria devoured him, and now at last Nebuchadnezzar king of Babylon has gnawed his bones” (Jeremiah 50:17). These “lions” were instruments of God’s judgment. So the ways of sin end in death and hell. <br /><br />Liable to <i>the devil’s domain</i> - he seizes those who follow his ways, tyrannizing over them by the fear of death, leading them deeper in ignorance and depravity, refusing to let them go to serve the Lord. He is the father of lies, the murderer from the beginning, the evil one. He seeks to stir up the forces of evil to destroy the church and to keep people from serving the Lord. <br /><br />We need a merciful and mighty king to deliver and defend us. <br /><br />The misery, disorder, and and despair that exists in the domain of darkness is on display before us every day. Behold the confusion, perversion, anxiety, and suffering of the world around you and see a world in need of Christ the king. <br /><br />Let this thought drive you to compassion for those who are like sheep without a shepherd, as it provoked compassion from our Lord. Let this thought drive you to gratitude for having such a king to deliver you. Let this thought drive you to greater devotion to your king. May we not neglect the benefits of his reign. May we follow the voice of our shepherd cheerfully, delighting in his government and protection. <div><br /><b>This King Is Good</b><br /><br />“Blessed is he who comes in the name of the Lord!” (Mark 11:9, Ps. 118:26, a messianic reference). Jesus is the good king, the good shepherd (John 10).<br /><br /><i>His gentleness and mercy</i><br /><br />Jesus assumed this mediatorial kingship for the sake of sinners. “…you have given him authority over all flesh, to give eternal life to all whom you have given him” (John 17:2). He is gentle, lowly in heart, inviting all to come to him and find rest (Zech. 9:9, Mt. 11:28-30). He came on the donkey’s colt, with all sorts with him: fishermen, children, healed blind men, etc. He is merciful, showing compassion to those who call on him (Mark 10:46-52). He speaks peace to his people and the nations (Zech. 9:9-10) <br /><br /><i>His power and efficacy</i><br /><br />Jesus spoke with authority and power, as when he healed the blind man and cursed the fig tree (Mark 10:52, 11:12-14). He gives true rest to the believing and humble. He sends judgment on the impenitent. Though he conquered through weakness on the cross, yet in this way he would powerfully cast out the evil one and draw all men to himself (John 12). He is able to deliver, secure, govern, and reward. <br /><br />His person is excellent, his words are gracious, his power is great and majestic, his throne is forever (Psalm 45:1-8a). “Your arrows are sharp in the heart of the king’s enemies; the peoples fall under you” (Psalm 45:5).</div><div><br />This king is good, he is both merciful and powerful. He rode to Jerusalem to deliver his people from their sins by his humiliating death on a cross. He would be rejected by the builders that he might become the cornerstone. <br /><br /><b>His Blessed Kingdom Has Come</b><br /><br />“Blessed is the coming kingdom of our father David!” The kingdom of Jesus is the “coming kingdom of our father David” - the promised kingdom. <br /><br />In Ezekiel 37:22-28, we find it prophesied that David (i.e. his heir) would be king over all God’s people forever. They would all have one shepherd, as when Israel lived under David and Solomon. They would walk in God’s rules and dwell securely in the land. God’s dwelling place would be established among the people. <br /><br />In Jeremiah 23:5-6, we find it prophesied the Lord would raise up a righteous Branch for David who would deal wisely, reign as king, and execute justice and righteousness in the land. “In his days Judah will be saved, and Israel will dwell securely.”<br /><br />In Amos 9:11-12 (cp. Acts 15:16-17), we find it prophesied that the fallen tent of David would be rebuilt and restored and that the rest of mankind would seek the Lord. <br /><br />Jesus is this king, the king of God's covenant people. He is not only “<i>the</i> king” but “<i>your</i> king” if you place your faith in him. Both truths are important, but comfort from knowing that Jesus is king comes from the fact that he is your king. <br /><br /><i>The people of his kingdom are under his protection.</i> The king gives peace and rest to his subjects, and the subjects obey and honor their king. Within his kingdom is the forgiveness of sins and eternal life. His kingdom is like a tree in which which all the birds can come and take refuge. <br /><br /><i>Inward and Outward Rule</i><br /><br /><i>Jesus inwardly governs his people by the Spirit.</i> He conquers their hearts so that they willingly offer themselves to him and receive his pardon by faith. He rules their hearts and inwardly leads them to walk in his ways. He writes his laws on your hearts. He thereby leads his people to practice justice, walking together in the paths of righteousness.<br /><br /><i>Jesus visibly governs his people by outward means. </i>He rules through his word, his officers, and the keys of the kingdom. He makes these ordinances effectual by the Spirit. The church is the institutional expression of the kingdom of Christ. The church is a monarchy and Christ is its king. He organizes his people as a kingdom and he governs them using these outward means. He gave the keys of the kingdom to the visible church, to be administered by the shepherds he has given the church. <br /><br /><i>Gathering and Governing </i><br /><br />As king, Jesus <i>gathers sinners into his kingdom</i> by his word and Spirit. He bestows saving grace on his elect. He offers pardon to rebels as they enlist under his banner. He saves the lost sheep and brings them into his fold, into the kingdom. There is safety in the sheepfold, in the care of the shepherd.<br /><br />Jesus then <i>rules his people as a shepherd does his sheep, for their good</i>. He governs his people by rewarding their obedience, correcting their sins, preserving them through trials, restraining and overcoming their enemies, and ordering all things for his glory and their good.<br /><br /><i>Its Aim and Destiny</i><br /><br /><i>Christ’s claims and rights are universal.</i> On the basis of his death, he has been given all authority. He claims all nations, all stations, all of life. He aims at nothing less that the subjection of the world to God. Let all people bow before the king and follow him! Let all rulers fall down before him, all nations serve him! <br /><br /><i>This kingdom will grow in this age such that all nations will be blessed in him.</i> “The scepter shall not depart from Judah…and to him shall be the obedience of the peoples” (Gen. 49:10-11). “...he shall speak peace to the nations; his rule shall be from sea to sea, and from the River to the ends of the earth” (Zech. 9:10). The nations are his and he will have them. Those who reject him will be overthrown. </div><div><br />The kingdom <i>will be perfected</i> when he returns to judge the living and the dead. His people will be blessed in the eternal glory of the kingdom with their God. <br /><br />Therefore, rejoice in the kingdom of our father David! It has been established by Jesus Christ! <br /><br />May we not neglect this kingdom, but press into it and participate cheerfully in its life. Place your faith in the king and obey him with devout allegiance. Treat him as your king and treat his subjects as fellow citizens. Invite others into this kingdom, to enjoy its blessings with you. <br /><br />This kingdom is not bound to any location. It can be taken from the ungrateful and given to others. So may we <i>pray and work for its greater manifestation here</i>. Let us maintain and spread the preaching of the gospel to the saved and the lost. Let us swell the assemblies of the saints. Let us observe and maintain the observance of the Lord’s Day, the right use of the sacraments, the exercise of church discipline and shepherding, and the Christian training of children.<br /><br /><i>Serve the king.</i> May we offer ourselves freely to him and his direction. Observe and promote joyful service to Christ in your household. Serve King Jesus in everything you do, from the monumental to the mundane. Let everyone in every station do everything in submission to the reign of Christ and to promote the reign of Christ. Everyone from kings and queens to children has something to do. <br /><br /><b>Conclusion</b><br /><br />What is the basis of this kingship? By what right does Christ gather sinners into this kingdom, giving them pardon, renewing them unto righteousness? By what right does he speak peace to the nations, who lay under a curse and the domain of darkness? He does this by right of redemption through his blood, by giving his life as a ransom for many. By his death, he crushed the serpent’s head and secured redemption for his people. Thus he rode to Jerusalem, the king who would rescue his people, the shepherd who would lay down his life for the sheep. For “All we like sheep have gone astray; we have turned—every one—to his own way; and the LORD has laid on him the iniquity of us all” (Isaiah 53:6). To our merciful King be all honor and glory and blessing, forever and ever! </div><div><br /></div>Peter Bringehttp://www.blogger.com/profile/10901261613782259514noreply@blogger.com0tag:blogger.com,1999:blog-3276867951288764737.post-59415566837035201612024-03-22T17:57:00.008-05:002024-03-22T18:01:22.599-05:00A Christian Nation? - American Presbyterians (1850-1950) In preparing for a lesson in my series on American Presbyterian history, "A Christian Nation?," I thought I would share a few resources from four Presbyterian seminary professors between 1850 and 1950 on the relation of Christianity to civil government and society. Nearly all these resources are available online (click on the links to find the resources), thanks to the Log College Press and Westminster Media.<br /><br /><i><b>Charles Hodge of Princeton Theological Seminary</b></i><br /><br />“The Sabbath Laws” in his <a href="http://library.logcollegepress.com/Hodge,+Charles+-+ST+(III).pdf"><i>Systematic Theology</i>, vol. III</a> (1873), pages 340-348<br /><br />“Province of the Church” (1859), in <a href="http://library.logcollegepress.com/Hodge,+Charles,+Discussions+in+Church+Polity.pdf"><i>Discussions in Church Polity</i></a>, pages 100-106. <br /><br /><b><i>James H. Thornwell of Columbia Theological Seminary</i></b><br /><br />“<a href="https://static1.squarespace.com/static/590be125ff7c502a07752a5b/t/5fce92ddbcd92b20b0446aad/1607373534189/Thornwell,+James+Henley,+Relation+of+the+State+to+Christ.pdf">Relation of the State to Christ</a>” (1861)<br /><br /><i><b>A.A. Hodge of </b></i><i><b>Princeton Theological Seminary</b></i><br /><br />“The Kingly Office of Christ,” “The Kingdom of Christ,” and “The Law of the Kingdom” in <i><a href="http://library.logcollegepress.com/Hodge,+A.A.,+Popular+Lectures+on+Theological+Themes.pdf">Popular Lectures on Theological Themes</a></i> (1887), currently published by Banner of Truth as <i>Evangelical Theology</i>. I have posted quotes from these before, <a href="https://www.forchristskingdom.com/2023/10/gods-reign-over-every-sphere-of-life-aa.html">here</a>, <a href="https://www.forchristskingdom.com/2022/04/aa-hodge-on-kingdom-of-god.html">here</a>, and <a href="https://www.forchristskingdom.com/2018/11/aa-hodge-on-universal-reign-of-christ.html">here</a>. <br /><br /><i><b>John Murray of Westminster Theological Seminary</b></i><br /><br />“<a href="https://wm.wts.edu/read/the-christian-world-order">The Christian World Order</a>” (1943)<br /><br />“The Church – Its Identity, Function, and Resources" (not available online in full, but see quoted paragraph <a href="https://www.forchristskingdom.com/2019/01/john-murray-on-church-and-culture.html">here</a>)<br /><div><br /></div>Peter Bringehttp://www.blogger.com/profile/10901261613782259514noreply@blogger.com0tag:blogger.com,1999:blog-3276867951288764737.post-21808575834737671752024-02-22T17:04:00.010-06:002024-02-22T20:37:10.117-06:00 The Judicial Laws of the Old Testament <div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEja1MKjyJgSje5NxVPyDM8smJnIaUaM8Pu1QMVXwp67F4wb1ysiLAbdgr8WjWSHmuVYH6kIT7glmsqT58zeTIEeJMR82YzzMiDijPofr06FY8JlvAyTNtleqmPJzGt0KMet1IuzxTAMdg-2ECNOSuHF4Aa66c3VIqoOTqyTSBlSZUg5AhlqNDFb0E_0WI2x/s1920/wesley-tingey-TdNLjGXVH3s-unsplash-2.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1280" data-original-width="1920" height="213" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEja1MKjyJgSje5NxVPyDM8smJnIaUaM8Pu1QMVXwp67F4wb1ysiLAbdgr8WjWSHmuVYH6kIT7glmsqT58zeTIEeJMR82YzzMiDijPofr06FY8JlvAyTNtleqmPJzGt0KMet1IuzxTAMdg-2ECNOSuHF4Aa66c3VIqoOTqyTSBlSZUg5AhlqNDFb0E_0WI2x/s640/wesley-tingey-TdNLjGXVH3s-unsplash-2.jpg" width="320" /></a></div><div><br /></div><div>How should we use the judicial laws of the Old Testament? What relevance do they have today? The Westminster Confession of Faith contains an excellent, brief paragraph on this question after discussing the moral law and the ceremonial laws given to Israel. </div><div><blockquote>“To them also, as a body politic, he gave sundry judicial laws, which expired together with the State of that people, not obliging any other, now, further than the general equity thereof may require.” (WCF, 19.4)</blockquote></div><div>Nevertheless, there is still a bit of debate among confessional Presbyterians on the topic, especially with regard to how compatible it is or not with "theonomy." Part of the problem is that there is some diversity among modern theonomists, with some theonomists being more confessional than others. Part of the problem is that the opponents of theonomy sometimes misunderstand theonomy or attack a straw man version. Additionally, part of the problem is that the confession's own statement is not always well understood.</div><div><br /></div><div>For example, I have heard some people explain the confession's statement by saying that today the judicial laws only have relevance for the church, as the new covenant Israel. But the focus of the confession's "general equity" clause clearly refers to the obligation of states. While Paul does apply judicial laws to the church, this does not mean they no longer apply in some sense to the political sphere.</div><div><br /></div><div>Nor does it do justice to the confessional position to say that equity (i.e. justice or fairness) has replaced the judicial laws in civil affairs. Rather, the confession teaches that the judicial laws themselves are binding to an extent defined by their connection with general equity.</div><div><br /></div><div>What does the confession mean by "general equity"? We can start by describing general equity as a quality that some of the judicial laws have. To the extent that they have it, they are universally binding on that basis. The judicial laws are not binding on modern states further than their general equity may require. I hope the following discussion will help explain this concept. </div><div><br /></div><div>It is important to note that the reason given in the confession for the expiration of the judicial laws is the expiration of the state of Israel. We cannot go back to the original context of ancient Israel. The reason that these laws have expired is because the original context no longer exists. Thus, to apply these laws today, a person must discern what was grounded in the unique position of ancient Israel and what was grounded in the moral law.</div><div><br /></div><div><div>Incidentally, I believe that most theonomists who seek to be confessional are in agreement with the Westminster Confession of Faith. You can see how Greg Bahnsen argued for theonomy's compatibility with confessional and historical Reformed theology in <a href="https://web.archive.org/web/20130807073645/http://www.cmfnow.com/articles/pe144.htm">this extended article</a>. Modern-day theonomists would do well to follow his example by drawing from the work done in prior centuries. I do not think Dr. Bahnsen is the final word on the subject. I believe his position can be refined and improved by continued attention to the judicial laws themselves and the work of earlier Reformed writers concerning the application of God's law to society. But I do think his work is quite helpful in critiquing antinomianism, affirming the relevance of God's law to all of life, and calling attention to a certain applicability of the judicial laws.</div></div><br /><b>The Judicial Laws, the 39 Articles, and the Westminster Confession</b><br /><br />The Westminster Assembly (1643-1652) addressed the judicial laws of the Old Testament in 19.4 of the Westminster Confession of Faith. To understand its statement, it is helpful to compare it to what the 39 Articles had said previously. The 39 Articles had served as the confession of faith for the Church of England since 1571. In its chapter on the Old Testament, the 39 Articles said, <br /><blockquote>“Although the Law given from God by Moses, as touching Ceremonies and Rites, do not bind Christian men, nor the Civil precepts thereof ought of necessity to be received in any commonwealth…”</blockquote>In their initial revision of the 39 Articles (available in <i>The Minutes and Papers of the Westminster Assembly</i>, 5:326), the Westminster Assembly specified which judicial laws are no longer binding on nations: <br /><blockquote>“Although the Law Given from God by Moses, as touching ceremonies and Rites, do not bind Christians, nor the civill precepts given by Moses, <i>such as were peculiarly fitted to the commonwealth of the Jews</i>, are of necessity to be received in any Commonwealth...” (emphasis added)</blockquote>This helps us understand the distinction made in it the final product of the assembly. In its confession of faith, the Westminster Assembly made the same distinction in a different way, specifying which laws continue to be binding rather than specifying which ones do not. <br /><blockquote>“To them also, as a body politic, he gave sundry judicial laws, which expired together with the State of that people, not obliging any other, now, further than the general equity thereof may require.” (WCF 19.4)</blockquote>This is to say that the judicial laws of the Old Testament are binding on states today as far as they are of general equity, not peculiarly fitted to Israel, a distinction that was commonly made at the time. <br /><br />For example, Johannes Piscator’s appendix to his commentary on Exodus was quoted favorably in the writings of men at the Westminster Assembly (George Gillespie, Francis Cheynell, and Samuel Rutherford). In that appendix, Johannes Piscator (1546—1625) argued that<br /><blockquote>“the magistrate is obliged to those judicial laws which teach concerning matters which are immutable and universally applicable to all nations, but not to those which teach concerning matters which are mutable and peculiar to the Jewish or Israelite nations for the times when those governments remained in existence.” (<i><a href="https://store.americanvision.org/products/disputations-on-the-judicial-laws-of-moses">Disputations on the Judicial Laws of Moses</a></i>, Braselton, GA: American Vision, 2015 [1605], 4-5)</blockquote><div>While a member of the Westminster Assembly, Samuel Bolton published <i>The True Bounds of Christian Freedom</i> (1645). In this book, he said “in respect of the ceremonial and the judicial law we find few dissenters.” Here is how he explained this common view of the judicial law:<br /><blockquote>“As for the judicial law, which was an appendix to the second table, it was an ordinance containing precepts concerning the government of the people in things civil, and it served three purposes: it gave the people a rule of common and public equity, it distinguished them from other peoples, and it gave them a type of the government of Christ. That part of the judicial law which was typical of Christ's government has ceased, but that part which is of common and general equity remains still in force. It is a common maxim: those judgements which are common and natural are moral and perpetual.” (Carlisle, PA: Banner of Truth, 1964 [1645], 56)</blockquote>This concept and terminology was also found at this time on the other side of the Atlantic. Thomas Shepherd, minister in Massachusetts, <a href="https://quod.lib.umich.edu/e/eebo/A59693.0001.001/1:4.42?rgn=div2;view=fulltext">cited and affirmed</a> Piscator’s view in thesis 42 of his <i>Theses Sabbaticæ, or, The doctrine of the Sabbath, </i>saying “The learned generally doubt not to affirme, that Moses judicials binde all nations, so farre forth as they containe any morall equity in them...” The New Haven Colony affirmed in 1642,</div><div><blockquote>“that the judicial law of God given by Moses and expounded in other parts of scripture, so far as it is a hedge and a fence to the moral law, and neither ceremonial nor typical nor had any reference to Canaan, hath an everlasting equity in it, and should be the rule of their proceedings.” (Charles Hoadly, ed. <i>Records of the Colony and Plantation of New Haven from 1638 to 1649</i>, Hartford: for the Editor, 1857, 69)</blockquote></div><div><b>Two Kinds of Judicial Laws in the Old Testament</b><br /><br />So regarding the judicial laws, Reformed theologians have distinguished between laws peculiarly fitted to Israel and laws on things common to all nations. They taught that the first category, while instructive in various ways, is not binding on the nations, but that the second category, resting on general equity, does bind them. While there is some room for debate on what was peculiarly fitted to the commonwealth of Israel, here are a few examples of how 16th-17th century Reformed theologians described this distinction.<br /><br />Johannes Piscator, <i>Disputations on the Judicial Laws of Moses</i> (2015 [1605]):<br /><blockquote>“Things common to all nations (that is, which befall all) and are immutable with respect to their own nature and merits are moral offenses, that is, against the Decalogue, such as murder, adultery, theft, seduction from the true God, blasphemy, and smiting of parents. <br /><br />“Those laws which are mutable and which were peculiar to the Jews for that time are things such as the emancipation of Hebrew slaves in the seventh year, Levirate marriage, releasing of debts in the appointed year, marriage with a woman from one’s own tribe, and if there were any other of the same sort.”</blockquote>Henrici Alting, <i>Scriptorum theologicorum Heidelbergensium</i> (1646):</div><div><blockquote>“For whatever was a particular proper right, such as peculiarly concerned the Jews, of which sort was the law concerning the office of the Levites, as another concerning inheritances not being transferred from one tribe to another, all of this kind have ceased. But insofar as it concerned common right, enacted according to the law of nature for all men together, of which sort are the laws concerning the punishments for crimes, these same judicial laws all remain.”</blockquote>William Gouge, <i>A commentary on the whole Epistle to the Hebrews</i> (1655):<br /><blockquote>“Many branches of that law appertained to the Jewish priesthood; as, the particular laws about the cities of refuge, whither such as slew any unawares fled, and there abode till the death of the high priest. Num. xxxv. 25. And laws about lepers, which the priest was to judge. Lev. xiv. 3. And sundry other cases which the priest was to judge of, Deut. xvii. 9. So also the laws of distinguishing tribes. Num. xxxvi. 7 ; of reserving inheritances to special tribes and families, of selling them to the next of kin, Ruth iv. 4 ; of raising seed to a brother that died without issue. Gen. xxxviii. 8, 9 ; of all manner of freedoms at the year of jubilee, Lev. XXV. 13, &c. <br /><br />“There were other branches of the judicial law which rested upon common equity and were means of keeping the moral law: as putting to death idolaters and such as enticed others thereunto; and witches, and wilful murderers, and other notorious malefactors. So likewise laws against incest and incestuous marriages; laws of reverencing and obeying superiors and governors; and of dealing justly in borrowing, restoring, buying, selling, and all manner of contracts, Exod. xxii. 20 ; Deut. xiii. 9; Exod. xx. 18 ; Num. xxxv. 30; Lev. xx. 11, &c., xix. 32, 35.”</blockquote><b>Applying the Judicial Laws with Wisdom</b><br /><br />Like any nation, Israel needed a law to guide the state in its normal role in administrating justice. It is right after Moses appoints judges for Israel in Exodus 18 that Israel is given judicial laws in Exodus 21-23. These judges were not prophets like Moses. They needed God's word to direct them in their task. God gave Israel laws, which if they were observed, would make that nation a model of justice and righteousness (Deut. 4:5-8). As Moses said, "And what great nation is there, that has statutes and rules so righteous as all this law that I set before you today?" (Deut. 4:8). In this respect, their God-given laws were a model to all the nations. As they pertain to matters which are immutable and universally applicable to all nations and rest upon general equity, they remain in force. But it should also be noted that there are two sources of discontinuity in modern application:</div><div><br /><i>First</i>, there are <i>redemptive-historical differences</i> between Israel and modern nations. Israel held a unique position as the entire covenant people and the kingdom of God with typological significance. Its land held special significance as the promised land. Judicial laws that depended upon the Levitical priesthood cannot be replicated as they were originally instituted. The test for adultery in Numbers 5 is only designed for the old covenant system. Other examples include laws regarding tribal inheritance, the sabbath year and year of jubilee, the particular regulations for the cities of refuge, and the laws regarding the inheritance of the Levites. Other laws might be a mix, partly reflecting Israel's unique position and modified or intensified accordingly.<br /><br />Even the laws adapted to Israel's unique position are still instructive, even though they are abrogated. For example, the laws regarding the inheritance of the Levites teach the principle that they who proclaim God’s word should be maintained (1 Cor. 9:13-14). The laws regarding the cities of refuge teach us to distinguish between murder and manslaughter as well as to seek due process and adjudication.<br /><br /><i>Second</i>, there are <i>other situational differences</i> such as technological differences, cultural contexts, and aggravating or mitigating circumstances. Even in the Old Testament, wisdom was needed how to apply case laws to particular situations as new situations arose or old situations changed. For example, consider the culturally specific setting of the parapet law (Deut. 22:8). It assumes the use of the roof as a living space, but the principle continues to apply even when the precise application becomes obsolete. When Paul concluded from the law against muzzling the ox while it tread out the grain the principle that the laborer deserves his wages (1 Cor. 9:8-10, 1 Tim. 5:18), there was nothing unique to the new covenant about this observation - those under the old covenant should have made the same deduction. Even in the Old Testament, some cases required a determination on the part of the judge how many lashes were to be given in proportion to an offense up to forty (Deut. 25:1-3, cp. Luke 12:47-48). A ransom payment was sometimes accepted instead of the death penalty, although not in the case of murder (Ex. 21:30-32, Num. 35:31-32). Ezekiel 18 and 1 Kings 1-2 seem to indicate that mercy could be shown in some cases toward the repentant, though not toward the incorrigible. I think that some people who object to any binding relevance of the judicial laws today operate on a misunderstanding of what the judicial laws required of Israel and would require of us.<br /><br />Rulers of every commonwealth have a God-given responsibility to carry out God’s wrath on the wrongdoer; to maintain piety, justice, and peace in their realm; to punish those who do evil and to praise those who do good (Rom. 13:4, 1 Peter 2:13-14, 2 Tim. 2:2, WCF 23.1-2). The civil government has some flexibility to make laws fitting for its situation and to apply them justly as fits the situation, but it is obligated to make such laws in accordance with the moral law of God and with the judicial laws given by him, insofar as they are of general equity. That is, modern states should maintain justice in accord with God’s moral law, and they should model their laws after the judicial laws of of the Old Testament as an infallible example of God’s moral law applied in a given society, with appropriate adaptation to their circumstances.<br /><br />And while only the civil magistrate has the power of the sword, all of society should find direction in the judicial laws, since they teach the application of the moral law to life. Business, families, and individuals should learn from them to be honest, just, and righteous. You should study these laws, heed their principles, and walk accordingly. Observe God’s displeasure with those sins in the prescribed punishments. And remember that as civil laws, they often express a minimal standard (e.g. do not kill your neighbor), not the full ideal (e.g. love your neighbor as yourself). Likewise, remember they often teach principles through case laws that give direction for what to do in a given case - as if the case already exists and is bring brought before a judge to adjudicate - and so the law does not necessarily approve or permit everything in the situation (e.g. when it gives directions for dividing an inheritance in a polygamous family, it is not approving of polygamy).</div><div><br />The church must also wisely apply God’s law, including the judicial laws, in line with what we have said. It applies them in its own way, with spiritual discipline, not civil punishments. But like Israel of old, the church is told to “purge the evil person from among you” (1 Cor. 5:13). Like Israel of old, the church is told to establish every charge “by the evidence of two or three witnesses” (Matt. 18:16). The church should also proclaim the substance of typical ordinances, for example, proclaiming the spiritual jubilee in Christ.</div><div><br /></div>Peter Bringehttp://www.blogger.com/profile/10901261613782259514noreply@blogger.com0tag:blogger.com,1999:blog-3276867951288764737.post-38709387133557661302024-02-07T09:44:00.004-06:002024-02-07T09:44:50.923-06:00Self-Control<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgqcr-RRy2oUd0cokrXJR5VNJn6qjLjTSctksaxFBrNNDaN32DBry-n8Xb9JVn5Q3zlGcN2JYURTxAdNocYzrLniU1WTfoej_w0DD2rPeva8_vsWhJEeaFysMFdIxcRgQRwSltxXRRnzEbmNiwdfJDG1Ce7nTOzIOof8O9qKbfoGNJnBRoRHrMMTliZ7MwN/s1920/glenn-carstens-peters-6SOc_IqY9mk-unsplash.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1278" data-original-width="1920" height="213" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgqcr-RRy2oUd0cokrXJR5VNJn6qjLjTSctksaxFBrNNDaN32DBry-n8Xb9JVn5Q3zlGcN2JYURTxAdNocYzrLniU1WTfoej_w0DD2rPeva8_vsWhJEeaFysMFdIxcRgQRwSltxXRRnzEbmNiwdfJDG1Ce7nTOzIOof8O9qKbfoGNJnBRoRHrMMTliZ7MwN/s640/glenn-carstens-peters-6SOc_IqY9mk-unsplash.jpg" width="320" /></a></div><div><br /></div>The last virtue that I want to address in this series on virtue is that of self-control. The word "self-control" was not coined as a word until 1711, which is one reason why you will not find it in the King James Version of the Bible. According to the <a href="https://www.etymonline.com/word/self-control#etymonline_v_23140">Online Etymology Dictionary</a>, the word was "coined by English moral philosopher Anthony Ashley-Cooper, Earl of Shaftesbury (1671-1713) to refers to 'restraint of one's desires' ... He also used self-command, 'that equanimity which enables one in any situation to be reasonable and prudent' (1690s)."<div><div><br /></div><div>Even though the word did not exist in English until 1711, the concept is found in Scripture, and you will find it used in modern translations of the Bible. There are two different Greek words that are translated in the ESV as self-control. These words have different nuances to them which help us fill out this concept. </div><div><br /></div><div>The first Greek word for self-control is σωφροσύνη (sóphrosuné). It comes from two words, one for health and the other one for mind, with the resulting idea of "soundness of mind." It can also be translated as self-control, moderation, or temperance. It refers to a soundness of mind and judgment that is not overcome by sinful passions. It is a state of mind that allows you to do what is proper and to properly use earthly goods rather than to abuse them, to not get carried away, but rather to keep your head about you and to exercise self-control in that respect. The King James Version most commonly uses some variant of "sobriety" when translating this word, which does get at the sense, although there also is another Greek word for being sober or sober-minded.</div><div><br /></div><div>This word for self-control or soundness of mind is the word that is used several times in Titus 2. Older men are to be self-controlled (2:2). Younger women are to be self-controlled (2:5). Younger men are to be self-controlled (2:6). When Paul says that older women should "train" the younger women (2:4), that word for train is also a form of this word. The idea of this verb is to make them sensible, to bring them to their senses, to encourage, to exhort, “to instruct in prudence or behavior that is becoming and shows sound judgment” (BDAG). In fact, Paul wrote that all of us should be self-controlled.</div><div><blockquote>“For the grace of God has appeared, bringing salvation for all people, training us to renounce ungodliness and worldly passions, and to live self-controlled, upright, and godly lives in the present age…” (Titus 2:11–12) </blockquote></div><div>I have addressed being "upright" (also translated "righteous") and godly (also translated "pious"). Our lives also ought to be "self-controlled," not marked by worldly passions. </div><div><br /></div><div>Now σωφροσύνη was one of the classical virtues, and if you are reading one of the classic writings on the cardinal virtues, it would probably translate this word as temperance or moderation. Unlike the “temperance” movement, it is not defined by abstinence, but by propriety, doing what is proper in the situation and properly using things according to their intended use. </div><div><br /></div><div>For example, temperance is shown with respect to things like food, drink, clothing, recreation, and sleep by using them as they ought to be used, in accordance with their purposes, as is proper and good. These are things that should be used. It would be immoderate to not have any recreation, to not have any exercise, to not have any sleep. But you could also go overboard on these things too. The Westminster Larger Catechism includes in the duties of the sixth commandment, "a sober use of meat, drink, physic, sleep, labor, and recreations..." Use them as they ought to be used, in accordance with their purposes, as is proper and good. </div><div><br /></div><div>Calvin has <a href="https://www.thechristianphilosophyoffood.com/2012/12/john-calvin-on-how-to-use-comforts-of.html">an excellent portion</a> in his <i>Institutes of the Christian Religion</i> on using earthly things like food and drink and clothing and arts. He says, “Let this be our principle, that we err not in the use of the gifts of Providence when we refer them to the end for which their author made and destined them, since he created them for our good, and not for our destruction.” Calvin notes that God made things useful and for enjoyment or delight. God has made food that is good for us and also tastes good. Clothing is both to be useful, to keep you warm for example, as well as to lend dignity to you, to keep you from being exposed. But God's good gifts are not intended for pride, immodesty, greed, drunkenness, or stupefaction. As Chrysostom <a href="https://www.forchristskingdom.com/2020/12/chrysostom-on-wine.html">said of wine</a>, "Wine was given, that we might be cheerful, not that we might behave ourselves unseemly; that we might laugh, not that we might be a laughingstock; that we might be healthful, not that we might be diseased; that we might correct the weakness of our body, not cast down the might of our soul." </div><div><br /></div><div>One rule that we can use to use things properly is to remember that we should receive all these earthly good things with gratitude to God. If we are using them in a way that is contrary to piety, to reverence and thankfulness to God, then we are not using them rightly. If you use them in such a way that you give way to sinful actions and desires, or loose control of yourself, or become insensible and unable to give God thanks, then you are abusing them. We should give thanks to God. These are things that show his divine care and goodness to us.</div><div><br /></div><div>Temperance and moderation is not only the middle way between too little and too much, but it is also the state of mind that allows you to choose that middle way. A temperate person is able to do what is fitting and good and wise since he is not led away by worldly passions, by sloth or gluttony or rage or lust. Drunkenness is contrary to self-control in both respects - it is both a drinking to excess that shows a lack of self-control and is itself a state of intemperance in which a person looses his soundness of mind. </div><div><br /></div><div>The other word for self-controlled is ἐγκράτεια (<i>egkrateia</i>). This word is probably closer to what you think of as self-control. It means self-mastery, the virtue of one who masters his desires and passions. To make things a little confusing, the King James Version usually translates it as temperance, although it also translates the other word as temperance once or twice.</div><div><br /></div><div>This word refers to the ability to control yourself so that you do the things that you know are right. The alternative is to be mastered and overcome by your desires and passions so that you act contrary to even what you know is right because you gave in to what felt good at the time even though it was something you knew to be wrong. This word for self-control is mentioned in the list in 2 Peter. It is also listed in Galatians 5 as fruit of the Spirit. The Holy Spirit, when he works in a person and begins to make his presence known, does not take away self-control, but produces it. He certainly enlivens you in godly desire and love, but he also works in you ἐγκράτεια. </div><div><br /></div><div>Elders ought to have ἐγκράτεια (Titus 1.8). Paul uses the word and concept in 1 Corinthians 9:24-27, comparing the self-control of the athlete to the self-control he exercises in his service of God. </div><div><blockquote>"Do you not know that in a race all the runners run, but only one receives the prize? So run that you may obtain it. Every athlete exercises self-control in all things. They do it to receive a perishable wreath, but we an imperishable. So I do not run aimlessly; I do not box as one beating the air. But I discipline my body and keep it under control, lest after preaching to others I myself should be disqualified." </blockquote></div><div>Even the pagans recognized that ἐγκράτεια is important. Socrates said, "Should not every man hold self-control to be the foundation of all virtue, and first lay this foundation firmly in his soul? For who without this can learn any good or practice it worthily?" (Xenophon, Mem. 1.5.4-5). The Bible also comments on the importance of this virtue. "A man without self-control is like a city broken into and left without walls" (Proverbs 25:28). If you have no self-control, you are defenseless, ready to fold at the approach of temptation. "Whoever is slow to anger is better than the mighty, and he who rules his spirit than he who takes a city" (Proverbs 16:32). It is more impressive to rule yourself than to take over a city in battle. This is the battle that you need to win. It is the battle of taking over yourself, that you might use yourself. You are your greatest tool that you can use to accomplish good and to serve the Lord. As Paul says, "present yourselves to God as those who have been brought from death to life, and your members to God as instruments for righteousness" (Rom. 6:13). </div><div><br /></div><div><div>Consider a few areas in which this self-control is needed: </div><div style="text-align: left;"><ul style="text-align: left;"><li>Food and Drink. "They count it pleasure to revel in the daytime" (2 Pet. 2:13). "And do not get drunk with wine, for that is debauchery…" (Eph. 5:18). "Happy are you, O land, when… your princes feast at the proper time, for strength, and not for drunkenness!" (Eccl. 10:17). Remember the strong craving and discontentment that Israel showed in the wilderness regarding their manna, desiring meat, provoking them to speak against the Lord (Num. 11). The Lord responded that he would give them so much it will come out of their nostrils and became loathsome to them. When the people greedily gathered excessive amounts, the Lord struck them down with a very great plague. Exercise self-control by eating and drinking what is proper. </li></ul><ul style="text-align: left;"><li>The Tongue. "They blaspheme…speaking loud boasts of folly, they entice..." (2 Pet. 2:10-12, 18). "If we put bits into the mouths of horses so that they obey us, we guide their whole bodies as well. … So also the tongue is a small member, yet it boasts of great things. How great a forest is set ablaze by such a small fire! And the tongue is a fire, a world of unrighteousness … It is a restless evil, full of deadly poison." (James 3:3, 5-6, 8) Exercise self-control by speaking what is proper. </li></ul><ul style="text-align: left;"><li>Anger. "A man of wrath stirs up strife, and one given to anger causes much transgression" (Prov. 29:22). "Know this, my beloved brothers: let every person be quick to hear, slow to speak, slow to anger; for the anger of man does not produce the righteousness of God" (James 1:19–20). Exercise self-control by being slow to anger, patient, and long-suffering. </li></ul><ul style="text-align: left;"><li>Sexual Desire. "…those who indulge in the lust of defiling passion…They have eyes full of adultery" (2 Pet. 2:10, 14a). Be watchful over your eyes, that they be not "eyes of adultery," instruments of sinful desires. Sexual desire is a powerful force, so one must be careful to not stir it up to a wrong end. Do not stir it up prematurely. Do not corrupt it through pornography. When facing temptation, remember your goal is to build up a habit of self-control. Either hold back this desire or get married and direct this passion unto your spouse (1 Cor. 7:5, 9). Flee from sexual immorality (1 Cor. 6:18).</li></ul><ul style="text-align: left;"><li>Covetousness. "They have hearts trained in greed. Accursed children! Forsaking the right way, they have gone astray. They have followed the way of Balaam, the son of Bear, who loved fain from wrongdoing…" (2 Pet. 2:14b-15). Watch your hearts, that they be not "hearts trained in greed." Beware the love of money, the love of possessions and power. As Jesus said, you cannot serve God and money. </li></ul></div></div><div>In addition to these two Greek words for self-control, there are several terms and concepts found in Scripture that are related to self-control. For example, in 1 Timothy 2.9, it says, "...likewise also that women should adorn themselves in respectable apparel, with modesty and self-control, not with braided hair and gold or pearls or costly attire..." Along with self-control we find the words "respectable" and "modesty." Respectable is κόσμιος (<i>kosmios</i>). It is an adjective from the word <i>kosmos</i>, which refers to the world or universe as a system, an ordered whole. <i>Kosmios</i> means respectable, well-ordered, observing decorum, or appropriate. It is mentioned in the next chapter with respect to overseers, that they should be respectable. And of course, with respect to women, it is speaking not of simply being respectable, but having respectable apparel, having clothing that is appropriate and observes decorum. </div><div><br /></div><div>Modesty is also mentioned here, αἰδώς (<i>aidos</i>), “a sense of shame, modesty” (Thayer’s Greek Lexicon). Shamefacedness is how the King James Version translates it, which is very literal. It is the idea of having a sense of shame. What would it be like to not have a sense of shame? What would a person act like if they did not have a sense of shame? They would be shameless. They would act shamelessly. They would do things that people should be ashamed of. A healthy sense of shame prevents us from acting shamelessly and guides us to act with propriety. Public nakedness, for example, is shameful. Sometimes people expose others to humiliate them, as Jesus was deprived of his clothing for his crucifixion. Then there are some people that do it to themselves voluntarily. Overly exposing yourself is contrary to the Christian virtue of modesty.</div><div><br /></div><div>Another word of note is εὐσχημόνως, the word for properly and decently. Presbyterians love this word. Worship should be done decently and in good order (1 Cor. 14:40). Romans 13:13 and 1 Thessalonians 4:12 use this word to remind us to walk properly throughout the course of our life.</div><div><br /></div><div>I already mentioned that there is a Greek word for sober. It is νηφαλέος (<i>naphaleos</i>) and can mean literally sober (not drunk with wine) or metaphorically sober (sober-minded). We ought not be drunk, literally or metaphorically. We should be sober-minded (e.g. 1 Peter 4:7, 5:8). </div><div><br /></div><div>Another word related here is dignity, σεμνότης (<i>semnotés</i>). The Greek word means dignity, honor, the gravity and dignity that invites respect or reverence. It is the equivalent to the Latin <i>gravitas</i>. In 1 Timothy 3, for example, it is supposed to mark elders. "He must manage his own household well, with all dignity keeping his children submissive..." Timothy was supposed to demonstrate dignity in his teaching (Titus 2:7). The wives of deacons were supposed to dignified, not slanderers, but sober-minded (1 Tim. 3:11). Older men should be dignified (Titus 2:2). Paul exhorts everyone to think upon and follow after that which is <i>semnos</i> (honorable) in Philippians 4. This is a Christian virtue for us all, especially for those in positions of honor or authority.</div><div><br /></div><div>Lastly, let me mention πρᾳΰτης (<i>prautes)</i>, which means gentleness. Sometimes this word is translated meekness or humility. Gentleness, though, is usually its meaning. It is the idea of being able to control yourself so as to be gentle with others. Jesus called himself "gentle and lowly in heart" (Matt. 11:29). Of course he was capable of casting out money changers from the temple and executing judgment, but he had his strength under control. He gives rest to those who are heavy laden and "a bruised reed he will not break, and a smoldering wick he will not quench" (Matt. 12:20). Jesus is a gentle Savior and his yoke is easy. He is not a harsh master like Pharaoh. He is gentle with those who come to him and he invites all to come. Matthew 21:5 also describes Jesus as πραῢς, "See, your King is coming to you, gentle, and mounted on a donkey, and on a colt, the foal of a donkey" (CSB). He taught his disciples to imitate his gentleness. The same Greek word is used in the beatitude, "Blessed are the meek, for they shall inherit the earth" (Matt. 5:5). It is not the greedy and covetous who will inherit the earth, but the restrained and gentle. Paul also lists gentleness in his description of the fruit of the Spirit, right alongside self-control (Gal. 5:23). Christians are to be those who hold their strength under control so that they can be gentle. </div><div><br /></div><div>All the virtues discussed in this series can also be called graces, because they are produced in the elect by the grace of God. They are gifts that he works in his people, as well as virtues which they practice. We should pray to God for self-control and seek to exercise and build up self-control, in order that we might not be led astray by sinful desires. Let us continue to make every effort to add to our faith virtue, to make these qualities ours and to increase them, looking to Jesus, the author of our faith, the object of our faith, and also the model for perfect virtue as one who is holy and righteous, without blemish.</div></div>Peter Bringehttp://www.blogger.com/profile/10901261613782259514noreply@blogger.com0tag:blogger.com,1999:blog-3276867951288764737.post-16907334583714996842024-01-11T08:53:00.001-06:002024-01-11T08:57:00.259-06:00Steadfastness <div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhVSf0mO02YaoToW6v6OsqQKrU0ondLVyiQJIDHccBvnjW1F2JlUVw-rmQ35NSoLYW0gYWBtzVl-mfGGHMQADq2cw1az1XZYLk6Fiz2dlyOrwJfCOA92wjSF0IpVlYa3YFk3A3-_Y6KyBcM1lvC2CCorEkMNcC60TiybmapiyeR6bhS2402tacFOCWSfmLH/s1024/1024px-Daniel's_Answer_to_the_King.jpeg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="671" data-original-width="1024" height="210" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhVSf0mO02YaoToW6v6OsqQKrU0ondLVyiQJIDHccBvnjW1F2JlUVw-rmQ35NSoLYW0gYWBtzVl-mfGGHMQADq2cw1az1XZYLk6Fiz2dlyOrwJfCOA92wjSF0IpVlYa3YFk3A3-_Y6KyBcM1lvC2CCorEkMNcC60TiybmapiyeR6bhS2402tacFOCWSfmLH/s640/1024px-Daniel's_Answer_to_the_King.jpeg" width="320" /></a></div><div><br /></div>In this study of virtue, we come next to steadfastness. I am thinking of a collection of related virtue words like fortitude, courage, boldness, steadfastness, endurance, perseverance, patience, and diligence. Think of the daring by which you do something difficult or dangerous, as well as the perseverance you show in continuing to do something hard without giving up. The word I am going to generally use is steadfastness, but I will use some of those other words as well. <div><br /></div><div><i><b>The Call for Steadfastness</b></i></div><div><br /></div><div>Revelation 14:12 says, “Here is a call for the endurance of the saints, those who keep the commandments of God and their faith in Jesus.” This is the way in which we are to walk: the commandments of God and faith in Jesus Christ. It takes endurance and courage to hold fast to that course, to not be led astray, to not be pushed out of that way, but to endure to the end. So there is a call for the endurance of the saints. </div><div><br /></div><div>It is not merely a New Testament call. We can think of many examples in the Old Testament that called for courage and endurance. In Deuteronomy and Joshua and 1 Chronicles you can find an exhortation given in almost identical words each time. It goes something like this: "Be strong and courageous. Do not fear or be in dread of them, for it is the LORD your God who goes with you. He will not leave you or forsake you" (Deut. 31:6). This exhortation is given from Moses to Israel, from Moses to Joshua, from God to Joshua, and from David to Solomon. Israel and Joshua were exhorted as they were about to begin the conquest of the land (Deut. 31, Josh 1). Solomon was exhorted as David was about to die and Solomon was about to build the temple (1 Chron. 22:13, 28:20). </div><div><br /></div><div>Some of these lines are picked up in the New Testament. Hebrews 13:5 picks them up in an exhortation to believers in the new covenant era. In both testaments we are exhorted to a courage that is anchored on God's promise and abiding presence. </div><div><br /></div><div>Christ has given the church a more intimidating task than was given Joshua or Solomon. What is the task that Christ gave the church? It is to go into all the world and preach the gospel and make disciples of all the nations. The Great Commission is a large task and will take multi-generational endurance. This is a difficult task and one that has to deal with persecution and opposition from the world, the flesh, and the devil. How does Jesus encourage his disciples when he gives them this commission? "I am with you always, even to the end of the age." </div><div><br /></div><div>Eleven times in the book of Acts, "boldness" or "boldly" is used to describe those who spoke the word of God. In Acts 4 the saints prayed for boldness, and then as they were filled with the Spirit they spoke the word with boldness. This trait marked the apostles and preachers in Acts. It took boldness to speak the word forthrightly, plainly, and publicly. Courage is required for preachers, and it is also required for the whole church as it pursues this mission. At the end of 1 Corinthians 16, not only does the Apostle Paul say, "let all you do be done in love," a virtue we looked at earlier, but he also says, "Be watchful, stand firm in the faith, act like men, be strong" (1 Cor. 16:13). And so, the church is not called to be weak. The church is called to be strong. The church is told to stand firm in the faith. </div><div><br /></div><div><div>This courage and strength should be thought of both in terms of not running away from a position as well as in not turning aside from your course - continuing the work despite challenges. In other words, it is both defensive and offensive: do not abandon the Lord and go forward with your duty.</div></div><div><br /></div><div><i><b>The Need for Steadfastness</b></i></div><div><br /></div><div>The fact is we face challenges and temptations that make this virtue necessary. It is not enough to know and understand the faith. A person who knows the truth but is not steadfast might be swept away by the crowd. A person who knows the truth but is without self-discipline or patience can be distracted and led astray by the next flashy thing. A person who knows the truth but does not have strength of character may cave in against his better judgment. As Theodore Beza said, “In the midst of assailing adversity, steadfastness is among the greatest of the moral virtues.” </div><div><br /></div><div>There is a threefold enemy that seeks your destruction - the passions of the flesh that wage war against your soul, the devil that seeks to devour you, and the world that seeks to push you by carrot and stick out of the way. Without steadfastness, we are unstable and therefore easily deceived or cowardly. The unstable man will be driven and tossed by the wind (James 1:6, Eph. 4:14), deceived or deceiving himself (Col. 2:7, 2 Pet. 3:16-17). The man who is cowardly and faithless is in danger of eternal judgement (Rev. 21:8). </div><div><br /></div><div>Some people go astray. Not every gospel seed perseveres. Think of the parable of the sower (Matt. 13:1-9, 18-23). Not all of them had steadfastness or endurance. The seeds were all tested. The sun came out, some of them shriveled up and some of them did not. </div><div><br /></div><div>Furthermore, some Christians endure in the faith and yet cause great harm by their lack of steadfastness. They might be saved and have true faith, but because they swerved and made bad decisions, they sinned and hurt others and caused damage to the church of Christ. </div><div><br /></div><div>Additionally, I think our culture in particular is prone to flux. It does not encourage stability. It is good at providing many different choices and new things to replace the old. It is a mobile culture with a tendency to scorn old things.</div><div><br /></div><div><i><b>The Doctrine of Perseverance </b></i></div><div><br /></div><div>But not only are there pressures and challenges, but there is also God's grace. We know the doctrine of perseverance, that all who are chosen by God and come to true faith in Christ will endure to the end. Those who depart, who fall away from us, John says, were not of us (1 John 2:19). They were not good soil to begin with. Those who are elect and do exercise true saving faith in Christ will endure to the end. John 6:37-40 teaches that all who are given by the Father to the Son (the elect) will come to the Son and will be kept by the Son and will be raised up to a glorious resurrection on the last day. Jesus will not loose any of them. Paul is able to say with confidence, "And I am sure of this, that he who began a good work in you will bring it to completion at the day of Jesus Christ" (Phil. 1:6). </div><div><br /></div><div>Perseverance is a gift. Nevertheless, it is also something that we do using the means that God gave us. He works within us, so that we do his good pleasure. One mark of true faith is that it is a faith that endures. So keep in mind both <i>preservation</i> by God as a grace to give thanks for, and also the <i>perseverance</i> of the saints. Persevere in reliance upon the grace of God, praying for his strength, and giving him the praise for this work in your life.</div><div><br /></div><div><i><b>Steadfastness Described</b></i></div><div><br /></div><div><div>The Bible speaks of steadfastness, perseverance, and endurance as virtues which Christians ought to develop and practice. In fact, all three of these words are translations of the same Greek word, ὑπομονή (<i>hupomoné</i>), “the capacity to hold out or bear up in the face of difficulty, patience, endurance, fortitude, steadfastness, perseverance” (BDAG). As a verb it is “to maintain a belief or course of action in the face of opposition, <i>stand one’s ground, hold out, endure</i>” (BDAG). Aristotle contrasted the man of endurance (ὑπομονή) with the soft and effeminate man who is easily overcome by pain and difficulty (Ethics, 7.7). </div></div><div><br /></div><div>Peter tells you to make every effort to supplement your faith with virtues, including steadfastness (2 Peter 1:6). Paul told Timothy to pursue steadfastness along with other virtues (1 Tim. 6:11) and Paul later commended Timothy for following his steadfastness (2 Tim. 3:10). In Titus 2:2 Paul taught that older men in particular are to be “sound…in steadfastness” (Titus 2:2). A mature man will be sober, sound, and steadfast. Steadfastness is important for every Christian and it is all the more important when others are looking up to you. It is especially important for leaders and others who carry weight in a community to be steadfast and dependable, to be a ballast to those around them.</div><div><br /></div><div><div>Negatively, steadfastness is to not depart from the way of duty because of difficulty or temptation; to be stable, immovable. Joseph demonstrated steadfastness when he rejected the enticements of Potiphar’s wife, even though she persisted day after day (Gen. 39). Paul exhorted the saints to “continue in the faith, stable and steadfast, not shifting form the hope of the gospel” (Col. 1:23, see also 1 Cor. 15:58). </div><div><br /></div><div>Positively, steadfastness is to continue in the way of duty and faith in Christ, despite the natural tendency to grow weary and the hostile pressures to abandon course (Rev. 14:12, Gal. 6:9). It is to run the race to the end. Go forward with your calling and mission. Let us follow Christ and press on to the goal and the glory that awaits. </div></div><div><br /></div><div><div>Why is steadfastness a virtue? On the one hand, it is only a virtue when we are steadfast in the right course and the true faith. Courage and endurance, if directed by folly or evil, can do much harm. It is not good to be steadfast in your sin. You need the right goal. You need the right path. Yet this is a perversion of this virtue. </div><div><br /></div><div>On the other hand, it has long been noted that it is a vital support to all virtues. The others are not worth much if they fade away or disappear in a trial. Steadfastness turns other good traits into habits and makes them a part of your character. As Romans 5:4 says, “…endurance produces character…” Or as James 1:4 says, “And let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing.” Do you want to be perfect and complete, lacking in nothing? Then value steadfastness.</div></div><div><br /></div><div><div>Perseverance is also a requirement. Twice Jesus said, “the one who endures to the end will be saved” (Matt. 10:22, 24:13). Endure, rather than fall away or be led astray. Do not deny Christ. Endurance is an essential part of the Christian life. Continuing in the faith necessary to receive the reward (Col. 1:23, Rev. 2:1).</div></div><div><br /></div><div>Hebrews 10:36 says that "you have need of endurance, so that when you have done the will of God you may receive what is promised." In fact, the Epistle to the Hebrews as a whole, and Hebrews 10-12 in particular, is an extended exhortation to endurance. "But we are not of those who shrink back and are destroyed, but of those who have faith and preserve their souls" (Heb. 10:39). Hebrews 11 recounts those who persevered and endured by faith. Their faith supported their endurance. Because they had faith, therefore they endured. We look to Jesus, the founder and perfecter of our faith, who endured the cross (Heb. 12:1-2). Therefore let us run the race with endurance, looking to him. We have need of endurance, so let us have faith and therefore run with endurance, looking especially to Jesus, both the object of our faith and the example of endurance. </div><div><br /></div><div>James holds up another example. In his epistle, he mentions a person from the Old Testament. Job was an example of endurance. “Behold, we consider those blessed who remained steadfast. You have heard of the steadfastness of Job…” (James 5:11). Job suffered much. Everything was taken away from him and he endured pain, yet he did not turn from God. He certainly poured out his agony and struggled, but yet he ran the race with endurance despite all the afflictions that came even from his friends. In the end, Job was restored. God did not abandon him. "... and you have seen the purpose of the Lord, how the Lord is compassionate and merciful" (5:11).</div><div><br /></div><div><i><b>Helps to Steadfastness </b></i></div><div><br /></div><div>We do have helps to perseverance. God has provided outward means to nourish this virtue. </div><div><br /></div><div>God has given us his word. When Joshua was encouraged to be strong and of good courage, he was also told to think upon the law of God day and night (Josh 1:8-9). God's word contains promises for us. As we receive them by faith, we have hope. This eager expectation leads to patience and steadfastness. Paul's discussion of the gospel and our future resurrection in 1 Corinthians 15 ends with an exhortation to steadfastness. In 1 Thessalonians 1:3, he speaks of "your work of faith and labor of love and steadfastness of hope in our Lord Jesus Christ." </div><div><br /></div><div>We are also told to assemble with the church. As Hebrews 10 calls us to "hold fast the confession of our hope without wavering" it goes on in this next verse to exhort us to "consider how to stir up one another to love and good works, not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near." We have been given the instruction, worship, discipline, and fellowship of the church for our good (Eph. 4:11-16, Acts 2:41-42). </div><div><br /></div><div>A right use of trials also produces steadfastness. Like other virtues, steadfastness is built up by consistently practicing it. Steadfastness is like a muscle that grows with use. Overcoming smaller trials builds up steadfastness. There are several passages in Scripture that encourage people in trials with this benefit - not that hardship in itself is a good thing, but that God uses hardship for the good of believers. We can rejoice at this benefit. "Count it all joy, my brothers, when you meet trials of various kinds." Why? Why should we rejoice? "...for you know that the testing of your faith produces steadfastness." In Romans chapter 5:3, we read "not only that, but we rejoice in our sufferings." Why? "...knowing that suffering produces endurance, and endurance produces character..." </div><div><br /></div><div>We also have prayer. Jesus told the disciples, "Watch and pray that you may not enter into temptation. The spirit indeed is willing, but the flesh is weak" (Matt. 26:41). We are given prayer as a means of grace through which, and in response to which, God strengthens us against temptation. </div><div><br /></div><div>There is a need for steadfastness. The Christian life can be difficult. Perseverance is a gift of God. It is also a virtue which we ought to practice, supported by these means that God has given. At its end is glory. Its end is that gift of grace that we see by faith, the everlasting kingdom of our Lord Jesus Christ. Our Lord will not forsake us. So let us be steadfast and of good courage.</div><div><br /></div>Peter Bringehttp://www.blogger.com/profile/10901261613782259514noreply@blogger.com0tag:blogger.com,1999:blog-3276867951288764737.post-49959116599480242262024-01-03T10:38:00.003-06:002024-01-03T10:58:42.329-06:00Righteousness<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjduojYiCo1dN193tt7w6GyzUihlJSSIsAR3F1fip9snUAutSDvsppI3sSMY0RBYZa3iE8nWtm4c6i0cKDOlR9r5HuWZyWpryqg6vnNLCKaQZNdDjXziE1EFAt7qp1OPaTNBKByWcxHCKnllQmHN5f3Q_Hzz6eGRSqKhAOcV4H2yv2SAwmrA6mqbHeoHuJm/s3923/levi-meir-clancy-KbPVj7knbTU-unsplash%202.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="2943" data-original-width="3923" height="240" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjduojYiCo1dN193tt7w6GyzUihlJSSIsAR3F1fip9snUAutSDvsppI3sSMY0RBYZa3iE8nWtm4c6i0cKDOlR9r5HuWZyWpryqg6vnNLCKaQZNdDjXziE1EFAt7qp1OPaTNBKByWcxHCKnllQmHN5f3Q_Hzz6eGRSqKhAOcV4H2yv2SAwmrA6mqbHeoHuJm/s640/levi-meir-clancy-KbPVj7knbTU-unsplash%202.jpg" width="320" /></a></div><div><br /></div><div>"For the kingdom of God is not a matter of eating and drinking but of righteousness and peace and joy in the Holy Spirit." (Romans 14:17)</div><div><br /></div><div>In Greek there is one word, δικαιοσύνη (<i>dikaiosuné</i>), that can be translated as righteousness, justice, or uprightness. (Our English words justice and just and justification come from Latin, and righteousness and righteous come from Anglo-Saxon.) In Hebrew, there are two words: צְדָקָה (<i>tsedaqah</i>), which is used for righteousness, and מִשְׁפָט (<i>mishpat</i>), for judgment or justice. These two words are often grouped together, because they are closely related, overlapping terms. "For I have chosen him, that he may command his children and his household after him to keep the way of the LORD by doing righteousness and justice, so that the LORD may bring to Abraham what he has promised him” (Genesis 18:19). What is it to keep the way of the Lord? To do righteousness and justice. </div><div><br /></div><div><b><i>Righteousness in the Sermon on the Mount</i></b></div><div><br /></div><div>Jesus spoke of righteousness in the Sermon on the Mount. First, he mentioned it in the Beatitudes, "Blessed are those who hunger and thirst for righteousness, for they shall be satisfied" (Matt. 5:6). Remember that the Beatitudes are not a buffet, as if you get to pick whichever you like. All of them describe Christ's disciples and their blessedness. Christ's disciples ought to be those, and are those, who hunger and thirst after righteousness. They are also described as those who are "persecuted for righteousness' sake" (Matt. 5:10). </div><div><br /></div><div>Then Jesus goes on to talk about the law and the prophets. He did not come to abolish them, but to fulfill them. He said that "whoever relaxes one of the least of these commandments and teaches others to do the same will be called least in the kingdom of heaven, but whoever does them and teaches them will be called great in the kingdom of heaven" (Matt. 5:19). So he is talking about what should we do as well as affirming continuity with the Old Testament. In that context he says that "unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven" (Matt. 5:20). Now, were the scribes and Pharisees righteous? At first this sounds like a really high standard, and it probably did to the people that Jesus was teaching. But their righteousness was hypocritical. In the rest of the Sermon on the Mount, Jesus contrasts the righteousness of the hypocrites with the righteousness that his disciples should practice. The righteousness of the scribes and Pharisees was just for show, merely external, out of accord with God's word, and done for the praise of man (Matt. 6:1). It did not originate in the heart. The righteousness of Christ's disciples is to be different, as Jesus explains in some detail. </div><div><br /></div><div>Then Jesus directs his disciples to not serve money or be worried about money and possessions, but rather to serve God, trust his fatherly provision, and "seek first the kingdom of God and his righteousness" (Matt. 6:33). Jesus calls us to pursue righteousness. As his disciples, we are to learn to observe all his commandments (Matt. 28:18-20). This righteousness we practice is <i>not</i> the basis of our justification - I will get to that in a little bit - but it is something that as Christ's disciples we ought to be learning and pursuing.</div><div><br /></div><div>The apostle Paul also told Timothy to pursue righteousness, along with other virtues. In 1 Timothy 6:11, he says, “Pursue righteousness, godliness, faith, love, steadfastness, gentleness.” He gave a similar exhortation in 2 Timothy 2:22, “So flee youthful passions and pursue righteousness, faith, love, and peace, along with those who call on the Lord from a pure heart.” Pursue after these virtues, one of which is righteousness. We can tell that Paul is not talking about justification in this context, because once you are justified, you are justified. You do not have to keep pursuing it. You receive and rest upon Christ for being declared righteous, but beyond that, there is a pursuit and growth in practicing righteousness. </div><div><br /></div><div><i><b>Righteousness, Justification, and Sanctification </b></i></div><div><br /></div><div>I have mentioned justification. We can describe this act with the Latin-based term "justification" or by describing it as "declaring someone to be righteous." To justify someone is to declare them righteous. That can happen in an everyday situation. Perhaps you've been wrongfully accused of doing something, but then the evidence shows that you actually were in the right, and so the judge pronounces you to be righteous. The opposite of being justified is being condemned as guilty. </div><div><br /></div><div>But our justification before God is of grace, for by our works we would all be condemned (Ps. 143:2). God justifies the ungodly by his grace in Christ through faith (Rom. 4:5). God justifies by his grace those who who have sinned and who have fallen short of the glory of God. And the only basis for this declaration is the righteousness of Christ, imputed to you. I wrote about this some when discussing faith, because we are justified by faith alone. Faith is how we receive it. But the basis for it is in what Christ did. He was righteous and lived a righteous life. Our sins were imputed to him and he annihilated them by suffering for them and satisfying divine justice. Then he rose from the dead. His resurrection was his justification, God's declaration that he was righteous, that having paid for our sins there was no charge against him. His righteousness is imputed to his people who are raised to new life with him. And so we are declared righteous before God on account of Christ's righteousness imputed to us, received by faith alone. </div><div><br /></div><div>Yet that is not the end of the story. In what we call sanctification, God delivers us from the power of sin so that we who were slaves of sin become willing slaves of righteousness, presenting our members to God as instruments for righteousness. In Romans 3-5, Paul talks about being declared righteous in Christ. Then in Romans 6, Paul speaks of how we have become willing slaves of righteousness. We who have died to sin, who have been freed from sin, now are no longer tyrannized by sin, but are raised with Christ to walk in newness of life, so that we should present our our bodies as instruments for righteousness. They were instruments of sin. But now you have been delivered by Christ and have become obedient from the heart to the standard of teaching you have received. The work of transformation has begun. As he also says in Ephesians 4:22-24, you have been taught in Christ "to be renewed in the spirit of your minds, and to put on the new self, created after the likeness of God in true righteousness and holiness."</div><div><br /></div><div>Thus, one of the graces infused into us from Christ is the virtue of righteousness, although this virtue within us, which is presently imperfect and growing, is not the grounds for our verdict and status before God. It is not the basis for our justification, but it is something that is present and growing in Christ's disciples.</div><div><br /></div><div><i><b>What is Righteousness? </b></i></div><div><br /></div><div>What does it mean to live righteously? What does righteousness mean? It means obeying the moral law of God and fulfilling your obligations to others. Righteousness is sometimes described as giving everyone his due. God is the one to whom we have our primary obligation and we have his law that he has given us to obey. So righteousness is doing what he has commanded us, just as sin is breaking his law. </div><div><br /></div><div>When you look at what God's law tells us, you find that we have obligations to worship God alone, to not serve idols, to not blaspheme his name, to observe his holy day. You will find we also have obligations to other people, to give honor to whom honor is due, to not murder but to preserve life, to not commit adultery but to be pure and chaste, to not steal but to preserve and further our own and our neighbor's property, to guard the good name of our neighbor rather than defaming them or being dishonest, and to not covet our neighbor's stuff. We have obligations that we bear and ought to fulfill. </div><div><br />We <i>ought</i> to fulfill them. The language of <i>ought</i> and <i>duty</i> and <i>deserve</i> and <i>rights</i> and <i>fair</i> comes naturally to us. You can be very young and have a sense that "that's not fair," or "I deserve this," or "you ought to do this." This is the language of righteousness. People who do not believe in God will still assume the existence of these moral obligations. In fact, this is one witness to the fact that there is a supreme lawgiver and judge to whom we are accountable, who has established the world in such a way that there are obligations that tie us to each other and to him. We are responsible beings created with an obligation to our Maker. We have the Ten Commandments as a summary of that moral law, a standard of righteousness. </div><div><br /></div><div>Righteousness involves not harming your neighbor, but it is more than that. How did Jesus put it? "So whatever you wish that others would do to you, do also to them, for this is the Law and the Prophets." (Matt. 7:12). It is not just "don't do what you wouldn't want others to do to you," but it is positive too. We ought to love our neighbor as ourselves. Do not do unjust harm and do positive good. As Proverbs 3:27–33 says, </div><div><div><br /></div><div><span class="Apple-tab-span" style="white-space: pre;"> </span>"Do not withhold good from those to whom it is due,</div><div><span class="Apple-tab-span" style="white-space: pre;"> </span>when it is in your power to do it.</div><div><span class="Apple-tab-span" style="white-space: pre;"> </span>Do not say to your neighbor, “Go, and come again,</div><div><span class="Apple-tab-span" style="white-space: pre;"> </span>tomorrow I will give it”—when you have it with you.</div><div><span class="Apple-tab-span" style="white-space: pre;"> </span>Do not plan evil against your neighbor,</div><div><span class="Apple-tab-span" style="white-space: pre;"> </span>who dwells trustingly beside you.</div><div><span class="Apple-tab-span" style="white-space: pre;"> </span>Do not contend with a man for no reason,</div><div><span class="Apple-tab-span" style="white-space: pre;"> </span>when he has done you no harm.</div><div><span class="Apple-tab-span" style="white-space: pre;"> </span>Do not envy a man of violence</div><div><span class="Apple-tab-span" style="white-space: pre;"> </span>and do not choose any of his ways,</div><div><span class="Apple-tab-span" style="white-space: pre;"> </span>for the devious person is an abomination to the LORD,</div><div><span class="Apple-tab-span" style="white-space: pre;"> </span>but the upright are in his confidence.</div><div><span class="Apple-tab-span" style="white-space: pre;"> </span>The LORD’s curse is on the house of the wicked,</div><div><span class="Apple-tab-span" style="white-space: pre;"> </span>but he blesses the dwelling of the righteous." </div><div><br /></div>Do not withhold what is due your neighbor when you have it. A righteous and just person will consistently seek to fulfill his obligations to his neighbor. As Aquinas wrote, the virtue of justice is "the perpetual and constant will to render each one his due." Likewise, do not plan evil against your neighbor who dwells trustingly beside you. </div><div><br /></div><div>Your obligations before God include the obligations of your calling. What is your position in your family, your work, your neighborhood, your society, your state? These relationships come with obligations that must be fulfilled. Serve God in these ways, leading the life to which he has called you (1 Cor. 7:17). For example, if your employer is paying you for your time and you do not do your work, you are defrauding your employer. That would be an injustice. You ought to fulfill these obligations by doing your duty. </div><div><br /></div><div>Also, you should fulfill your word. You create obligations for yourself when you give your word, when you say, "I'm going to do this." When you make an agreement with someone, when you make a contract, when you give a promise, you create an obligation and it would be unjust or unrighteous for you to not fulfill it. So a just person is honest and faithful, not defrauding anyone by dishonesty. He is steadfast in keeping his promises and agreements, follows through on his commitments, even to his own hurt (Ps. 15:4). A righteous person does his duty. </div><div><br /></div><div><i><b>Rectifying Unrighteousness </b></i></div><div><br /></div><div>Now when those obligations are not kept, a debt is created. Justice calls out for judgment, that justice may be restored. That is part of the idea of righteousness as well. When the obligation is not met, there is now a punishment that is required or a restitution that needs to be given. Unrighteousness deserves condemnation and punishment. Restitution is required to rectify the injustice. If you steal from another person, you ought to at least give back what was taken, and more as the situation calls for it (Lev. 6:1-7). The thief that is caught ought to pay back double (Ex. 22:4, 7, 9) or more, depending on the situation (Ex. 22:1).</div><div><br /></div><div>So righteousness refers both to <i>being righteous</i> as well as correctly <i>rectifying unrighteousness</i>. If we call someone a just person, that means that he lives justly, doing his duty. If he is a judge, for example, it also means that he is going to judge justly and maintain righteousness in that office. The magistrate is equipped with the sword to carry out God's wrath on the wrongdoer (Rom. 13:1-7). He is to punish those who do evil and to praise those who do good (1 Peter 2:13-14). As Moses said, he is to judge with righteous judgment, to follow justice alone, and to maintain the cause of the righteous (Deut. 16:18-20).</div><div><br /></div><div>But the magistrate is not the only one who should rectify injustice. As a private individual, you should not take vengeance or enforce justice by dealing out punishment, but if you have done wrong, you should not wait for someone to tell you to do what is right. You should seek to make it right on your own. Also, you can help maintain righteousness by protecting others from unrighteousness. If someone is about to harm someone else, step in the way or to give assistance. If you see someone about to get ripped off, call attention to the fraud that is being practiced or to help them to seek redress from the proper authorities. </div><div><br /></div><div><i><b>Righteousness and Piety </b></i></div><div><br /></div><div>In an earlier post I described <a href="https://www.forchristskingdom.com/2023/12/piety.html">piety</a> as dutiful devotion to God that springs from reverence and gratitude. I had said that piety can be considered part of justice. It is what we owe God. God has all authority and power, and so we should revere him. He has also given you life and breath and everything, and so we ought to be grateful to him. You should be devoted to him out of gratitude and reverence. This is just. Additionally, piety leads a person to be righteous and just, for we serve God by fulfilling his commands to do what is right not only with respect to him, but also to our neighbor. </div><div><br /></div><div>Piety and righteousness are related in that they require each other. Without piety, your good deeds are profane. You are in hostility towards God. There might be great right justice or fairness among pirates, right? But they are all treasonous. They are all condemned. They are outlaws because they are in rebellion to the king. Likewise, impious people might do works that are outwardly righteous, while yet being at enmity with God and under his condemnation. Likewise, without righteousness, piety is hypocritical. "If anyone says, 'I love God,' and hates his brother, he is a liar; for he who does not love his brother whom he has seen cannot love God whom he has not seen" (1 John 4:20). The person who worships God but then steals from his neighbor is hypocritical. Piety and righteousness go together as we serve God. Let us give thanks to God for declaring us righteous in Christ by his grace and then also let us pursue after righteousness that we might practice it in our lives.</div><div><br /></div>Peter Bringehttp://www.blogger.com/profile/10901261613782259514noreply@blogger.com0tag:blogger.com,1999:blog-3276867951288764737.post-61070463518431742942023-12-19T16:00:00.004-06:002023-12-20T08:37:10.944-06:00Wisdom<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjtI-Zroe07z-NVojK4SLIsbPl8xYDkKLPrqSnvZGU8oJ4tvLPnqR_BYA3a2SoMOkVWmPRqAtlmSVh7iBLYw8TTTWFJjCsFBJZvumKYwGddyhWk3J7TRPxxfAGx42bH0A26zPOp4caYlGLg80zKXkDAEWweOsffP2ySkLkkAUdcPDEsrPDX85bB4Cx490lW/s1920/alex-shute-QnRDKNbKl9k-unsplash.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1280" data-original-width="1920" height="213" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjtI-Zroe07z-NVojK4SLIsbPl8xYDkKLPrqSnvZGU8oJ4tvLPnqR_BYA3a2SoMOkVWmPRqAtlmSVh7iBLYw8TTTWFJjCsFBJZvumKYwGddyhWk3J7TRPxxfAGx42bH0A26zPOp4caYlGLg80zKXkDAEWweOsffP2ySkLkkAUdcPDEsrPDX85bB4Cx490lW/s640/alex-shute-QnRDKNbKl9k-unsplash.jpg" width="320" /></a></div><div><br /></div>So far in this study of <a href="https://www.forchristskingdom.com/2023/11/virtue.html">virtue</a> we have looked at <a href="https://www.forchristskingdom.com/2023/11/faith.html">faith</a>, <a href="https://www.forchristskingdom.com/2023/11/hope.html">hope</a>, <a href="https://www.forchristskingdom.com/2023/12/love.html">love</a>, and <a href="https://www.forchristskingdom.com/2023/12/piety.html">piety</a>. The first three are grouped together by Paul and have traditionally been known as theological virtues. They are directed toward God. It is important that we have faith, not just in anything, but in God, that we not merely have optimism, but a hope fixed on God and his promises, and a love which is also for our neighbor, but above all with our whole being for God. Piety fits very well among these virtues, as something that is first and foremost directed towards God as well.<div><br /></div><div>In the rest of this series, I want to look at four more virtues that have been called the cardinal virtues. Usually they have been known as prudence, justice, fortitude, and temperance (you might notice that those are all Latin-based names). I am going to use other words but cover the same areas: wisdom, righteousness, steadfastness, and self-control. </div><div><br /></div><div><b><i>What is Wisdom? </i></b></div><div><br /></div><div>The Bible says a lot about wisdom and contains a rich vocabulary of words that are related to wisdom: insight, prudence, knowledge, instruction, discretion, good sense, and understanding. I am thinking about this whole category of related terms concerning the right use of the mind for a good and godly life. </div><div><br /></div><div>What is contrary to wisdom? Folly and foolishness. What is wisdom? We might call it the right use and application of knowledge. We might use the word to refer to a sound mind. A professor of mine defined wisdom as skill in the art of godly living. Wisdom involves deliberation, understanding, and sound judgment. A wise person is able to take in the facts, figure out what the right thing is to do in a given situation, and then do it. </div><div><br /></div><div>Wisdom involves figuring out what is true and right and good. It also discerns what is the good and right thing to do in a particular situation. It also includes the ability to then fix upon that course of action. If you are always deliberating and get stuck there, you might have an active mind, but not wisdom. </div><div><br /></div><div>To be wise, you must have a thorough understanding of the principles of God’s law and godly goals, a perceptive understanding of the world and particular situations within it, and the ability to come to sound applications and conclusions, so that one acts wisely. A wise person perceives the principle behind the command so that he is able to apply it in other situations. A wise person perceives how the world works and the nature of his specific situation. What are the dynamics at work in this particular situation? What principles are relevant here? What course of action will be effectual in this case? Job's friends were not wise, despite knowing many things, misjudging his situation. The person who thinks everything is a nail because he has a hammer is not wise. We need an understanding of God's word, the world, the situation, and then the ability to come to a conclusion so that one acts wisely. </div><div><br /></div><div>Wisdom is important for all people and it is especially something that one should look for in decision makers. When the Bible speaks of appointing judges or rulers or elders or deacons, often one of the qualifications is that of wisdom. "Choose for your tribes wise, understanding, and experienced men, and I will appoint them as your heads" (Deut. 1:13). Leaders like these need to be able to understand the cases that come before them and make the right decision.</div><div><br /></div><div><b><i>Wisdom in Proverbs</i></b></div><div><br /></div><div>Now there are several books in the Bible known as wisdom literature. Proverbs, Job, and Ecclesiastes are most commonly put into this category. All of them teach that the fear of the Lord is the beginning of wisdom (Prov. 9:10, Job 28:28, Eccl. 12:13, see also Psalm 111:10). Jesus' teachings echo some of the wisdom literature as well and is wisdom himself. The book of James has been called "the Proverbs of the New Testament" and has many similar topics and emphases. But let us start with Proverbs. </div><div><br /></div><div>“The fear of the LORD is the beginning of knowledge; fools despise wisdom and instruction” (Prov. 1:7). “The fear of the LORD is the beginning of wisdom, and the knowledge of the Holy One is insight” (Prov. 9:10). The fear of the Lord is fundamental to being wise. First of all, it is the height of folly to ignore God or rebel against him. He is the most fundamental thing to take into account in any decision that needs to be made. He is the most important factor in any equation. How can you ignore him who made heaven and earth, who will bring everything into judgment, who sees all things? Secondly, by the fear of the Lord, a person turns away from evil and the way of destruction, the way of folly and death (Prov. 16:6). By the fear of the Lord, one turns away from evil and to the way that is good. Thirdly, by the fear of the Lord, you are taught humility and teachableness before the Creator, the one who designed your world (Prov. 15:33). In Proverbs, there is a cycle where the fool rejects instruction but the wise person is teachable and grows in wisdom. So how does a person begin to be wise? How do you get started on the right track? The beginning is the fear of the Lord. Then you will begin to benefit from instruction and grow wiser through instruction and experience.</div><div><br /></div><div><div>Proverbs teaches that wisdom must be prized and pursued to be obtained. “The beginning of wisdom is this: Get wisdom, and whatever you get, get insight” (Prov. 4:7). Wisdom must be sought out. A person must want it enough that he is willing to receive instruction and correction. Solomon, as a good teacher, spends nine chapters persuading his readers to love and seek wisdom before teaching it (read chapter two for an example of this). He describes its goodness and advantages and the danger of being without it. God made all things by his wisdom. It is wisdom that can preserve you from the strange woman and violent man and the ways of death. Wisdom is more valuable than silver and gold. Wisdom comes to those who seek it and no one else. In this way you will understand justice and righteousness and every good path and turn aside from the way that ends in destruction. Therefore, wisdom should be sought out from God, from his word, from parents, instructors, and friends, through instruction and correction and attentiveness. </div></div><div><br /></div><div><div>A God-fearing person will grow in wisdom through this training. This training is a combination of instruction, practice, and correction. A God-fearing person embraces this training. The old are expected to be wiser because they have had more opportunity for this training, although too many people neglect this opportunity. This is also why we expect there to be wisdom in tradition. Tradition is a repository of lessons learned over the generations, although it is not above critique or reform. </div></div><div><br /></div><div>One important tool of instruction in wisdom is that of the proverb. These short and pithy sentences make you think. Biblical proverbs usually use parallelism, saying something in two different ways or making a contrast between two things. They can be simply descriptive, observing how the world works, provoking you to think how you should live in light of this observation. </div><div><br /></div><div>Proverbs covers many areas in which wisdom should be applied. One big emphasis is that of speech. It takes much wisdom to communicate well. Words are small but powerful. They can be useful, but they can also be quite destructive. Proverbs also covers things like work, wealth, sex, marriage, child rearing, politics, and friendship.</div><div><br /></div><div>Proverbs also teaches that virtue is wise. Righteousness, diligence, self-control, humility, and generosity are wise qualities. Diligence is wise, not sloth or theft. Self-control is wise, not sexual immorality or pugnacity. These wise virtues are home-building virtues, which we see especially in the last chapter of Proverbs. The vices that Proverbs describes are those that tear down homes, that tear down kingdoms, and leave destruction in their path. </div><div><br /></div><div><i><b>Wisdom in the New Testament </b></i></div><div><br /></div><div>We could also go to Ecclesiastes and Job and some of the complexities of living in a fallen world and the delay between now and the final resolution of all things in the judgment to come. But let us go to the New Testament. In Colossians 1:9-10, we have Paul's prayer for the saints in Colossae. “And so, from the day we heard, we have not ceased to pray for you, asking that you may be filled with the knowledge of his will in all spiritual wisdom and understanding, so as to walk in a manner worthy of the Lord, fully pleasing to him: bearing fruit in every good work and increasing in the knowledge of God...” It should be our desire and prayer to know God's will in all wisdom and understanding, so that we can walk in a manner worthy to him. </div><div><br /></div><div>Not only does Paul pray for this, but he also works hard for it. In describing the work of Christ's ministers, he says, “Him we proclaim, warning everyone and teaching everyone with all wisdom, that we may present everyone mature in Christ” (Col. 1:28). </div><div><br /></div><div>In Colossians 2:2-3, Paul writes of the aim of his struggles, “…that their hearts may be encouraged, being knit together in love, to reach all the riches of full assurance of understanding and the knowledge of God’s mystery, which is Christ, in whom are hidden all the treasures of wisdom and knowledge.” The treasures of wisdom and knowledge are found in Christ. The Proverbs often talk about wisdom in a personified way and much of this language is picked up in the New Testament and applied to Jesus Christ, who is the wisdom of God (1 Cor. 1:24). As Proverbs describes wisdom being begotten of God before anything was created, so Jesus is eternally begotten of the Father before all ages. As all things were made through wisdom, so all things were made through Christ. Where do we find wisdom and take hold of wisdom? In Jesus Christ. It would be utter folly to reject him. But in him, we become truly wise and are reconciled with our Maker. </div><div><br /></div><div>In Colossians 3:10, Paul describes the image of God that is being renewed in the saints. We “have put on the new self, which is being renewed in knowledge after the image of its creator.” Compare this to the parallel passage in Ephesians 4:24 where he emphasizes holiness and righteousness. In Colossians, with it emphasis on wisdom, he brings out the fact that this divine image is being renewed in knowledge. </div><div><br /></div><div>How do we grow in this knowledge and wisdom? “Let the word of Christ dwell in you richly, teaching and admonishing one another in all wisdom, singing psalms and hymns and spiritual songs, with thankfulness in your hearts to God” (Col. 3:16). If Christ has all the treasures of wisdom and knowledge, we should want his word to dwell in us richly. This takes place through instruction in wisdom and also by singing psalms, hymns, and spiritual songs. </div><div><br /></div><div>Then Paul exhorts the saints in Colossians 4:5, “Walk in wisdom toward outsiders, making the best use of the time.” Live wisely, redeeming the time, making good choices, especially before outsiders. Do not bring disgrace upon the gospel. Set a good example. Be a light to the world and refute the slander of the ungodly by your behavior. Be wise in how you speak to outsiders. "Let your speech always be gracious, seasoned with salt, so that you may know how you ought to answer each person" (4:6). </div><div><br /></div><div>In Matthew 10:16, Jesus says, "Behold, I am sending you out as sheep in the midst of wolves, so be wise as serpents and innocent as doves." The Greek word used here for wisdom is the more specific word for prudence, shrewdness, or sensibleness. Jesus does not want his people to be simpletons or naive. You are sheep among wolves, so beware of men. Look out for the danger that comes. You should be like children in humility and teachableness, but Scripture also says, "Brothers, do not be children in your thinking. Be infants in evil, but in your thinking be mature" (1 Cor. 14:20).</div><div><br /></div><div>On the other hand, does prudence sometimes get used as an excuse to compromise? Sometimes cowards and sluggards appeal to prudence to excuse their vices (Prov. 26:13). Sometimes well-meaning apologists foolishly think they might win over their opponents by giving up less important doctrines. Many errors and heresies have begun as misguided strategies for defending the faith. Sometimes sins and cruelties are excused under the pretense of prudence, as if the ends necessarily justify the means. It is with good reason that Jesus adds, "innocent as doves." The devil was crafty, but he was not innocent as a dove. He was using that wisdom to do harm. We ought to be as wise as serpents, but in such a way that we do not become like the wolves we dwell among. All the virtues need each other. </div><div><br /></div><div>Let me finish then with the epistle from James. “But the wisdom from above is first pure, then peaceable, gentle, open to reason, full of mercy and good fruits, impartial and sincere” (James 3:17). This is what true wisdom looks like. It is contrary to contention and selfish ambition. It is open to reason and impartial with a readiness to understand the situation rather than stubbornly sticking to assumptions. This true wisdom comes from above, from God, and it leads to peace and harmony. </div><div><br /></div><div>How does one receive this wisdom from above? Not only by instruction and practice, but also through prayer. In James 1:5 he says, “If any of you lacks wisdom, let him ask God, who gives generously to all without reproach, and it will be given him.” So lift up your voice and call out for wisdom. Pray to God that he might give it to you. Seek wisdom from the Lord, in the fear of the Lord, for he gives generously to those who seek it. </div><div><br /></div>Peter Bringehttp://www.blogger.com/profile/10901261613782259514noreply@blogger.com0tag:blogger.com,1999:blog-3276867951288764737.post-67428858485974652262023-12-12T14:09:00.006-06:002023-12-17T08:32:00.262-06:00Piety <div>“Piety,” like the word “religion,” is not an especially popular word today. Both words strike some as overly formal and sanctimonious and get unfairly associated with hypocrisy or formalism. It is possible to have the appearance of piety but to lack its power, but that is a distortion. Like religion, piety is a good word and concept. To others, piety is simply another word for private devotions or Bible reading and prayer. But piety is more and deeper than this.</div><div><br /></div><div>Now, where do you find it in the Bible? If you looked in your Bible and you just searched for the word piety, you might not come up with a lot, and that is due to a matter of translation. The Greek word for piety is εὐσέβεια. In our English translations, it is usually translated as "godliness." So when you see the word godliness or godly in the New Testament, that is the Greek word, εὐσέβεια, which is the Greek equivalent of the Latin <i>pietas</i>, which is where we get our word piety. As with most concepts in English, we have two words for the same basic concept, one Latin-based (piety) and one Anglo-Saxon-based (godliness). You can use either word, godliness or piety, but the concept is the important thing.</div><div><br /></div><div><b><i>What Is Piety?</i></b></div><div><br /></div><div>So what is εὐσέβεια? What is piety? People have talked about this over the years. John Calvin uses the word a lot in his <i>Institutes of the Christian Religion</i> and he defines it too. He says, </div><div><blockquote>I call ‘piety’ that reverence joined with love of God which the knowledge of his benefits induces. For until men recognize that they owe everything to God, that they are nourished by his fatherly care, that he is the Author of their every good, that they should seek nothing beyond him - they will never yield him willing service. (1.2.1)</blockquote></div><div>From a knowledge of God and his benefits, we therefore revere and love him. This reverence and grateful love producing willing service. Noah Webster in his 1828 dictionary has a similar definition of piety. He says, </div><div><div></div><blockquote><div>1. Piety in principle, is a compound of veneration or reverence of the Supreme Being and love of his character, or veneration accompanied with love; and piety in practice, is the exercise of these affections in obedience to his will and devotion to his service. </div></blockquote><blockquote><div>2. Reverence of parents or friends, accompanied with affection and devotion to their honor and happiness.</div></blockquote><div></div></div><div>Like Calvin, Webster describes piety as a combination of reverence and love and as the exercise of these affections in obedience and service. Webster also speaks of what is called filial piety, piety directed toward one's parents. </div><div><br /></div><div>Building on these other definitions, piety can be briefly defined as <i>dutiful devotion that springs from gratitude and reverence. </i>Reverent fear and grateful love unite to produce dutiful devotion. A godly, pious life is marked by a devout diligence to fulfill your God-given duties, fulfilling them with gratitude and reverence. </div><div><br /></div><div><div>As a side note, while there is not a Hebrew word exactly equivalent to εὐσέβεια, the Old Testament does speak of these elements of piety: wholehearted love and godly fear of God, resulting in devoted service and obedience (Deut. 10:12-13). </div><div><br /></div><div><b><i>Piety in 2 Peter and 1 Timothy</i></b> </div><div><br /></div><div>There are several books of the New Testament where godliness/piety is especially prominent, such as 2 Peter and 1 Timothy. In 2 Peter, we are taught that we have received all things that pertained to life and godliness through the knowledge of him who called us (1:3). Then Peter goes on to exhort us to make every effort to supplement our faith with several virtues, including godliness (1:5-6). Near the end of this epistle, after speaking of the second coming of Jesus Christ, he exclaims, "Since all these things are thus to be dissolved, what sort of people ought you to be in lives of holiness and godliness...!" (2 Peter 3:11). </div><div><br /></div><div>Paul speaks of godliness throughout 1 Timothy. For example, in 4:6-8 he writes, </div><div><div><blockquote>If you put these things before the brothers, you will be a good servant of Christ Jesus, being trained in the words of the faith and of the good doctrine that you have followed. Have nothing to do with irreverent, silly myths. Rather train yourself for godliness; for while bodily training is of some value, godliness is of value in every way, as it holds promise for the present life and also for the life to come.</blockquote></div></div><div>There is, first of all, a connection between the good words of the faith and its outworking in godliness. The truth "accords with godliness" (1 Tim. 6:3, Titus 1:1). There is also a connection between being trained in the words and training yourself in godliness. Two different Greek words for training are used here. In verse 6 the sense is “being nourished/fed/educated in the words of the faith,” while in verse 7 the sense is “train/exercise yourself for godliness.” Just as you eat properly and exercise your body to be healthy, so spiritual health is produced by being fed by good teaching and by exercising yourself in godliness. Notice that just as in 2 Peter, you are called to activity. You are called to train yourself for godliness. Just as you also train your body in physical virtue, so train yourself in the spiritual virtue of piety. Piety is of value in every way.</div><div><br /></div><div>In 6:5-6, Paul speaks of false teachers who imagine that godliness is a means of gain. They are just practicing it to get some money out of you. Then he says in verse 6, "but godliness with contentment is great gain." And so, there is promise in godliness. In fact, that is what he had spoken of in 4:8, that godliness is a value in every way as it holds promise for the present life and also for the life to come. It is a win-win situation. Win now, win later. But this is true of godliness with contentment, not hypocritical godliness as a means to money, because the love of money is not godliness, but the root of all kinds of evil. And then in 6:11, exhorting Timothy, he says, "But as for you, O man of God, flee these things. Pursue righteousness, godliness, faith, love, steadfastness, gentleness." Flee vices, but pursue after true piety.</div><div><br /></div><div><b><i>Piety Described</i></b> </div><div><br /></div><div><div>Piety is preeminently directed toward God. It is expressed in dutiful devotion to him, springing from grateful love and reverent fear. Piety is directly expressed in worship, but it is also expressed in willing obedience in everything. As Cicero put it, “piety gives both duty and homage.” It is also an inner attitude that is expressed in these ways. Do not neglect the inner attitude, its expression in worship and devotions, or its expressions in obedience throughout life.</div><div><br /></div><div><div>Piety toward God is born of faith. It is by faith that we learn gratitude and reverence, beholding the grace and majesty of God. </div><div><br /></div><div>Piety shows reverence rather than flippancy and irreverence. The false teachers described in 2 Peter were impious: they carelessly despised authority, blasphemed, and despised God’s judgment.</div><div><br /></div><div>Piety shows gratitude rather than self-centeredness and ingratitude. Those who receive much from God but do not give thanks to him or serve him are impious. Secularism is thoroughly impious. </div><div><br /></div><div>Piety is exercised by dutiful devotion rather than unfaithfulness and lawlessness driven by sinful passions. In 2 Peter, Peter uses the word “ungodly” to describe: (1) the world of the ungodly destroyed in Noah’s flood, (2) Sodom and Gomorrah as an example of what will happen to the ungodly, and (3) the destruction of the ungodly on the day of judgment. But those who are rescued, like Lot, are “the godly” (2:9). Today there is a great temptation to adopt an attitude that is irreverent, ungrateful, and lawless. The atmosphere we breath is impious. Swim against the stream! </div></div><div><br /></div><div>In a secondary way, piety is also directed toward other superiors to whom you have reason to be grateful, such as your parents and country. They have given you much, so be grateful and reverent toward them and therefore dutiful and devoted to them, giving back by your service. This is called filial piety (or patriotism in the case of your country). This is part of our piety toward God, especially in light of the fifth commandment. Paul spoke of piety/godliness in this way in 1 Timothy 5:4, “But if a widow has children or grandchildren, let them first learn to show godliness to their own household and to make some return to their parents, for this is pleasing in the sight of God.” Make return - in other words, as you received life from them, as you were brought up by them, as they cared for you when you could not care for yourself, so show this reverence and gratitude toward them by caring for them in their old age. We also show this filial piety for our parents by also honoring their children (your siblings). You show this piety towards your country by also honoring your fellow citizens for its sake.</div><div><br /></div><div><b><i>Two Examples of Piety: Aeneas and Cornelius </i></b></div><div><br /></div><div>A popular example of piety in the ancient world was <i>pius</i> Aeneas, the hero of the Aeneid, the legendary founder of Rome. In that story, Aeneas demonstrates <i>pietas</i> by his devotion to the gods and his father by showing reverence to them and embracing the duty they gave him of founding the city of Rome for his people and descendants. The classic image of Aeneas was of him carrying his father and household gods out of the fall of Troy, leading his young son by the hand behind him. He introduces himself in the Aeneid by saying, “I am Aeneas, duty-bound. I carry aboard my ships the gods of house and home we seized from enemy hands. My fame goes past the skies. I seek my homeland - Italy - born as I am from highest Jove.” (The Aeneid, 1.457-460). The force that is opposed to <i>pietas</i> in the Aeneid is not only impiety, but <i>furor</i> (the Latin word for passion, frenzy, or rage). In the Aeneid, this frenzy and passion is personified by Juno who stirs up storms, the lust of Dido, the Trojan wives who seek to burn the ships, and the hostile forces and civil tumult in Italy, all of this to turn aside pious Aeneas from the path of duty. </div><div><br /></div><div>As in the Aeneid, the Bible describes εὐσέβεια in opposition to impiety and evil passions. The passions of the flesh “wage war against the soul” (1 Peter 2:11) much as they waged war against Aeneas to turn him aside from his duty and destroy him. But this deliverance from frenzy comes through Christ, who is “the grace of God” who “has appeared, bringing salvation for all people, training us to renounce ungodliness [impiety] and worldly passions, and to live self-controlled, upright, and godly [pious] lives in the present age…” (Titus 2:12).</div><div><br /></div><div>It is interesting that Luke, a Gentile, recounts the healing of a lame man named Aeneas (Acts 9:32-35) just before introducing a pious Roman centurion (Acts 10) in a book that ends with the gospel of the kingdom coming to Rome (Acts 28). Perhaps Luke included the account of Aeneas’ healing to indicate that pagan Rome and its piety was helplessly disabled, in need of Christ the Savior. </div><div><br /></div><div>In any case, in Acts 10 we come to a good example of a pious man who served the true God. Cornelius, the Roman centurion from Italy, is described by Luke the same way Aeneas is described by Virgil: “a devout [εὐσεβής] man” (Acts 10:2). Consider how Luke described this pious man. </div><div><br /></div><div>Cornelius feared God (10:2). I have already mentioned that the fear of God is an essential element of piety. And not only did he fear God, but he did so with all his household (10:2). That is, he practiced it with them in family worship, cultivated it through instruction and by example, and applied it in their way of life. This influence extended to the soldier who attended him, who is also described as pious (ESV: “devout,” 10:7). </div><div><br /></div><div>Cornelius gave alms generously to the people (10:2). Alms were gifts to the needy and were given in the synagogue and on the street (Matt. 6:2). Cornelius also prayed continually to God (10:2-3). Not that he prayed every minute of the day, but consistently throughout the day (such as at “the ninth hour”). His alms and prayers were like sacrifices to God (10:4, see also Heb. 13:15-16).</div><div><br /></div><div>Cornelius was a just man (“upright,” 10:22). Piety itself is an aspect of justice - God deserves our reverence and devotion - and it moves a person to justly fulfill the rest of his obligations to God and man as service to the Lord (Col. 3:23-24). Piety is not only practiced in worship, but also in dutifulness before God in all of life. </div><div><br /></div><div><div>Cornelius sent for Peter so that he might hear Peter's message from God and he invited his household and friends to hear it (10:7-8, 24). His piety was evident by his regard for God's word. Cornelius received the gospel that Peter preached (10:44-48, 11:17-18). I believe Cornelius was already regenerate, believing in God's old covenant promises, but here he and his household received the gospel of Christ's finished work and were brought into new covenant blessings, being filled with the Spirit and baptized. A pious man receives the word of God, repents of his sin, believes the gospel, and receives baptism with his household. </div><div><br /></div></div></div><div>Cornelius is a biblical example of a pious man. We should all be training ourselves in piety. May we live in this way, living before the face of God. May we remember what we have received from God - his generosity and kindness - that we might be loving and grateful to him. May we remember his presence and power and authority, that we might revere him. And with this gratitude and reverence, may we therefore live lives that are devoted to him, attending to our duties, turning aside from evil passions, and repenting when we go astray.</div><div><br /></div></div>Peter Bringehttp://www.blogger.com/profile/10901261613782259514noreply@blogger.com0tag:blogger.com,1999:blog-3276867951288764737.post-61925355607027884732023-12-05T14:59:00.000-06:002023-12-05T14:59:08.427-06:00Love<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj3rBLT4YpIEzdpAcbuN0SowoCB-dkUBEAumaoGUKuvMJ8BVzab_O61kR1M5s27HEscLvoShtYapp77Z2-luIWSGLcWaMuiVQFP_6lO8yTUWpCU32Kk-AAAeee53wI35PIVU6LZ5tsL7RoRqILyMBRzVF2xf3u_iWS9xmNtbbN_eY_1LdR3RlZPfuDx4CER/s2400/emmanuel-phaeton-ZFIkUxRTWHk-unsplash.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1600" data-original-width="2400" height="213" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj3rBLT4YpIEzdpAcbuN0SowoCB-dkUBEAumaoGUKuvMJ8BVzab_O61kR1M5s27HEscLvoShtYapp77Z2-luIWSGLcWaMuiVQFP_6lO8yTUWpCU32Kk-AAAeee53wI35PIVU6LZ5tsL7RoRqILyMBRzVF2xf3u_iWS9xmNtbbN_eY_1LdR3RlZPfuDx4CER/s640/emmanuel-phaeton-ZFIkUxRTWHk-unsplash.jpg" width="320" /></a></div><div><br /></div><div>In addition to <a href="https://www.forchristskingdom.com/2023/11/faith.html">faith</a> and <a href="https://www.forchristskingdom.com/2023/11/hope.html">hope</a>, Paul speaks of "the love that you have for all the saints," your "labor of love," and "the breastplate of faith and love" (Col. 1:3-5, 1 Thess. 1:3, 5:8). Love is one of the virtues that we are to practice and exercise as we grow to reflect the character and excellency of our God.</div><div><br /></div><div><b><i>The Importance of Love</i></b></div><div><br /></div><div>Consider first the importance of love. Paul wrote in 1 Timothy 1:5, “The aim of our charge is love that issues from a pure heart and a good conscience and a sincere faith.” In context, he was warning against teaching that was unprofitable and speculative. He reminded Timothy that this love was the aim of their charge as ministers of the gospel.</div><div><br /></div><div>When Jesus was asked about the greatest commandment, he answered in terms of love, quoting two passages from the Old Testament. </div><div><blockquote>You shall love the Lord your God with all your heart and with all your soul and with all your mind. This is the great and first commandment. And a second is like it: You shall love your neighbor as yourself. On these two commandments depend all the Law and the Prophets. (Matthew 22:37–40)</blockquote></div><div>Not only are these the greatest commandments, but they are foundational for the rest, a summary of the law. </div><div><br /></div><div>Another place where Paul uses the triad of faith, hope, and love is in 1 Corinthians 13:13. Here he writes, “So now faith, hope, and love abide, these three; but the greatest of these is love.” Love is greater than faith and hope. We might say that faith is the most foundational virtue. It is usually listed first because by it we receive Christ. Yet love is the most important as the highest virtue and the most enduring. Certainly faith and hope abide, but they also culminate in the age to come in such a way that faith gives way to sight and our hopes are realized. But love will continue as love in glory as we dwell with God and one another. </div><div><br /></div><div>In 1 Corinthians 16:22, Paul says, “If anyone has no love for the Lord, let him be accursed. Our Lord, come!” Not only is love for one another important, but so is love for the Lord. It is essential. Paul anathematizes those who do not have it.</div><div><br /></div><div>The apostle Peter also spoke highly of love. “Above all, keep loving one another earnestly, since love covers a multitude of sins” (1 Peter 4:8). Do not stop, but keep on loving one another, and do so earnestly!</div><div><br /></div><div><i><b>What Is Love? </b></i></div><div><br /></div><div>If love is so important, we should figure out what it is. The New Testament primarily uses two Greek words for love, <i>agape</i> and <i>phileo</i>. Sometimes when people teach about love, they overemphasize the contrast between different Greek words for love. In the Bible, these two words often overlap without a strong contrast. Sometimes they are used interchangeably within a passage. <i>Phileo</i> can emphasize the aspect of friendship a bit more than <i>agape</i>. In fact, a form of <i>phileo</i> is used as the word for friend, as when Lazarus is described as Jesus' friend. <i>Agape</i> is used more commonly, but <i>phileo</i> is more common in compound words (love of money, love of God, love of husband, brotherly love).</div><div><br /></div><div>The Greek lexicon defines <i>agapao </i>(the verb form of <i>agape</i>) as “(1) to have a warm regard for and interest in another, <i>cherish, have affection for, love</i>; (2) to have high esteem for or satisfaction with something, <i>take pleasure in</i>” (BDAG). It defines <i>phileo</i> as “(1) to have a special interest in someone or something, frequently with focus on close association, <i>have affection for, like, consider someone a friend</i>; (2) to kiss as a special indication of affection, <i>kiss</i>” (BDAG).</div><div><br /></div><div>Both of these Greek words can be used for bad loves. Not every exercise of love is good. The love of money, for example, is strongly condemned in Scripture. Both Greek words are used for it. There are also good loves, like the love of Jesus. Both Greek words are used for that too. So the object of love and its proportion is important. That is also true of faith. Is all faith saving faith? Are some faiths bad? If you put the faith in a false god, that would be a bad faith. Faith is a virtue when it is exercised in the true God and his gospel. The same with hope. You could have vain hopes. You could have hope in the wrong thing. You could hope for bad things. But there is a Christian hope. The same is true with love. Properly ordered love is a virtue. In fact, it is the highest virtue. <br /></div><div><br /></div><div>Can you think of what would just be the opposite of love? Hatred is an opposite of love. Think of how John commonly contrasts love and hatred (1 John 3:11-15). Related to hatred is envy. Other alternatives contrary to love include neglect, contempt, and apathy. A person who loves another will care about that person. <br /><br />One Reformed writer says, “Spiritual love is a fruit of the Holy Spirit. We show this type of love by loving God for His sake and our neighbors for God’s sake” (Godefridus Udemans). It is very common to define the virtue of love in this way, and with good reason. Love for God is preeminent. The love of neighbor ought to flow from it. </div><div><br /></div><div><i><b>Love for God</b></i></div><div><br /></div><div>Thomas Watson (1620–1686) has a section on love in his book on the Ten Commandments. He says, “What is love? It is a holy fire kindled in the affections, whereby a Christian is carried out strongly after God as the supreme good.” I think that is a good description. Love is an inner affection, a holy fire kindled in the affections. It has an object, God. It also carries you out after the object, that you might participate in him. It fixes on God as the supreme good. And it is a vigorous affection. </div><div><br /></div><div>Watson goes on to say, “Wherein doth the formal nature of love consist? The nature of love consists in delighting in an object … This is loving God, to take delight in him.” Watson also points out that our love for God ought to be with a whole and undivided heart, that we ought to love him for himself, not just because he might do something for you, but because he himself is the supreme good. We should seek to enjoy him, to love him above all else, to love him as much as we can, with all our ability, to love him constantly, and to exercise this love in every sphere. “Love to God must be active in its sphere. Love is an industrious affection; it sets the the head studying for God, hands working, feet running in the ways of his commandments. It is called the labour of love. 1 Thess. 1:3.” </div><div><br /></div><div><i><b>Love for Your Fellow Man</b></i></div><div><br /></div><div>If we love God, we will also love those who are made in his image, for his image in them. That is why we should not kill them, because they are made in the image of God (Gen. 9:6). But more than that, we ought to love them, as fellow image bearers of our Creator. </div><div><br /></div><div>We have all the more reason to love those who have been born of God, those who have been adopted and regenerated and are being renewed after his image. As Jesus said, "A new commandment I give to you, that you love one another: just as I have loved you, you also are to love one another" (John 13:34). In view here is love for your fellow disciples. This is plain from the following verse, "By this all people will know that you are my disciples, if you have love for one another" (John 13:35). Among fellow brothers and sisters in Christ, we are able to mutually participate in this Christ-like love and Christ-motivated love. </div><div><br /></div><div>There is also a love for family that Scripture exhorts us to as an aspect of this virtue. They are some of your closest neighbors. In Ephesians 5, Paul says that husbands should love their wives as Christ loved the church. In Titus 2, he says that older women should train younger women to love their husbands and their children. The Song of Songs describes the mutual love of its groom and bride as something strong and enduring, as "strong as death" (8:6). </div><div><br /></div><div>The love of neighbor also extends beyond fellow saints and family members to the person in front of you, even the stranger (Lev. 19:34). Jesus taught this in the parable of the good Samaritan. The Samaritan was good because he acted as a neighbor to the wounded Jew that he found on the side of the road. </div><div><br /></div><div>Love is even to be extended to your enemy, as Jesus taught in Matthew 5:43-48. Why should you love your enemy? Because God is benevolent and merciful toward his enemies and you should imitate your Father. "Love your enemies and pray for those who persecute you, so that you may be sons of your Father who is in heaven. For he makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust ... You therefore must be perfect, as your heavenly Father is perfect" (Matthew 5:44–45, 48). Not only did God love us when we were his enemies, choosing us and bringing us to salvation, but he even shows kindness to the reprobate in this life, giving them good things that they do not deserve. He is long-suffering and patient. He shows kindness not only to those who love him, but also to the wicked and ungrateful (Luke 6:35). Therefore, you who are his children should imitate him and love your enemies. </div><div><br /></div><div><i><b>Characteristics of Love </b></i></div><div><br /></div><div>In describing love, one cannot forget Paul's description of love in 1 Corinthians 13. It was written in the context of a church that needed love, having been divided by rivalries and party spirit. It had been divided and disordered in its practice of the Lord's Supper as well as in its practice of certain spiritual gifts. Paul not only insists on love's necessity, but also describes its true nature. </div><div><blockquote>Love is patient and kind; love does not envy or boast; it is not arrogant or rude. It does not insist on its own way; it is not irritable or resentful; it does not rejoice at wrongdoing, but rejoices with the truth. Love bears all things, believes all things, hopes all things, endures all things. Love never ends. (1 Corinthians 13:4–8a)</blockquote></div><div>These are characteristics, qualities of love, the love that Christians ought to exercise toward one another, resembling their Savior. Paul also says in 1 Corinthians 8:1 that while knowledge can puff up, love builds up. That is a characteristic of love as well. It is edifying. It builds up other people. </div><div><br /></div><div>There are also related virtues to love, such as generosity, kindness, and mercy. Mercy is love exercised towards those who are in misery or danger. When you see the distress of those whom you love, love turns into mercy as you lay their misery to your own heart and desire to help them. Another related virtue is hospitality (Heb. 13:2, 1 Peter 4:9). Scripture also speaks of natural affection in Romans 1, or to be more precise, the lack of natural affection (translated by the ESV as "heartless"). Fallen mankind usually continues to exercise a basic natural affection, but sometimes even this is corrupted. While the Gentiles usually love those who love them and greet their brothers (Matt. 5:46-47), sometimes they do not. While unbelieving mothers and fathers will often have natural affection for their children, there are times when even this love fails and parents turn cruel to their own flesh and blood. So even natural affections can be undermined by sin and should be purposefully maintained by the believer. </div><div><br /></div><div><i><b>God's Love for Us</b></i></div><div><br /></div><div>God's love is primary in several ways. Not only should we love God more than anything, but his love is the original love, the model of love, and a motive for our love. God's love was the first love that ever existed. The Father loved the Son in eternity past before creation (John 17:24), and even his love for us existed in eternity (Eph. 1:4-5). God has a general mercy towards all. He has a love for his elect in Christ. The Triune God loves us. Not only did the Father love us by sending the Son (John 3:16), but the Son himself also loved us and so gave himself for us (Eph. 5:1-2). He laid down his life for his friends. There is no greater love than that. </div><div><br /></div><div>So in this redemptive work, the love of God was expressed. As 1 John 4:8-9 says, “Anyone who does not love does not know God, because God is love. In this the love of God was made manifest among us, that God sent his only Son into the world, so that we might live through him.” This is how we know love and it is also our motive for love. We learn from his demonstration of love that someone who loves another will seek the good of that person, delight in fellowship with that person, and be willing to sacrifice for that person. And we love because he first loved us. We love him who has loved us. We love him for himself and we love others because of him.</div><div><br /></div><div><b><i>The Source of Love</i></b></div><div><br /></div><div>This virtue of love comes from God. He produces it in his children. It is a fruit of the Holy Spirit (Gal. 5:22). It is founded upon knowledge and faith. When a person perceives the goodness of God and God's grace toward him, he seeks God and delights in him as his supreme good. If you did not know anything about God, why would you love him? It is by knowing God, by knowing his goodness, by knowing that he has loved you, that we love him. We know him by reading Scripture and by receiving him in faith. Therefore we love. Remember, our aim is love that issues from a pure heart and a good conscience and a sincere faith. As Paul says, what matters is "faith working through love" (Gal. 5:6). </div><div><br /></div><div><i><b>Love in Action</b></i></div><div><br /></div><div>Love expresses itself in good works, acts of charity to others and obedience to God's commandments (1 John 3:16-18, 5:3). Like the woman at Jesus' feet, we love much because we are forgiven much, and therefore we show that love by acts of devotion to him (Luke 7:44-50). In fact, Paul says in 1 Corinthians 16:14 that we should do all things in love. Do everything out of a motive of love and therefore in a loving manner. Love is the inner affection that produces loving deeds. </div><div><br /></div><div>Love should not be primarily defined as the behavior it produces. Primarily, love is the motive that produces good deeds for others. It is the motivation of loving behavior. But the deeds of love can be called love. You can see love in the form of loving words and deeds. After all, the world is supposed to see the love that Christ's disciples have for one another. </div><div><br /></div><div><b><i>The Maintenance of Love </i></b></div><div><br />I want to conclude with the maintenance of love. Love is like a fire that needs to be kept aflame, otherwise it might grow cold. Remember the Ephesian church, which had lost the love they had at first (Rev. 2:4). They had declined in their love and their fervor. Jesus speaks in Matthew 24 of the love of some growing cold. So Thomas Watson exhorts us, </div><div><blockquote>You who have love to God, keep it flaming upon the altar of your heart … As you would be careful to preserve the natural heat in your body, so be careful to preserve the heat of love to God in your soul. Love is like oil to the wheels, it quickens us in God’s service. When you find love abate and cool, use all means to quicken it. When the fire is going out, you throw on fuel; so when the flame of love is going out, make use of the ordinances as sacred fuel to keep the fire of your love burning.</blockquote></div><div>Remember that you are responsible to maintain and to exercise this love. Peter exhorts us to make every effort to add brotherly affection and love to your faith (2 Peter 1). Ponder the glory and excellence and goodness of God displayed in his word and his world, so that a sense of these things might inflame that love. Then exercise it in service, in song, in worship, and in prayer. The same goes for your love for the saints and your love for other people. Grow in love by consistently exercising love and inflaming it through a meditation upon the love of your God.</div><div><br /></div>Peter Bringehttp://www.blogger.com/profile/10901261613782259514noreply@blogger.com0tag:blogger.com,1999:blog-3276867951288764737.post-49327996420812097472023-11-27T14:51:00.014-06:002023-12-05T15:07:31.614-06:00Hope<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjEo3Gf2NxgRF1QaAM94l2QeEqw91PedP1b4pZFm5iPTOmKAWVAbghfoBbXc6iaXeLk16TWOOcSjAGn0voAPyuRa98_XEG0-JfIwR0n4UY1Sr_OBz9iQLm61k9j-_PhyphenhyphenzhOvYLNlWjiDWYEDj46EoZYeQmdRWi-V7C5Qzyir55bwhCNRDXCM7-DHZICz7OB/s1920/aaron-burden-4uX_r8OhJ_o-unsplash-2.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1440" data-original-width="1920" height="240" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjEo3Gf2NxgRF1QaAM94l2QeEqw91PedP1b4pZFm5iPTOmKAWVAbghfoBbXc6iaXeLk16TWOOcSjAGn0voAPyuRa98_XEG0-JfIwR0n4UY1Sr_OBz9iQLm61k9j-_PhyphenhyphenzhOvYLNlWjiDWYEDj46EoZYeQmdRWi-V7C5Qzyir55bwhCNRDXCM7-DHZICz7OB/s640/aaron-burden-4uX_r8OhJ_o-unsplash-2.jpg" width="320" /></a></div><div><br /></div>Colossians 1:3-5 is one of several passages in which Paul mentions the triad of faith, hope, and love. "We always thank God, the Father of our Lord Jesus Christ, when we pray for you, since we heard of your <i>faith</i> in Christ Jesus and of the <i>love</i> that you have for all the saints, because of the <i>hope</i> laid up for you in heaven." Having written of <a href="https://www.forchristskingdom.com/2023/11/faith.html">faith</a>, let us proceed on to hope. <div><br /></div><div>In speaking of hope in Colossians 1, Paul speaks objectively. Faith, hope, and love can all be used subjectively and objectively. We usually use them in their subjective sense - hope you exercise in something, faith you exercise in something, love you have for someone. You can also use the words in an objective sense and speak of the thing you have faith in as "the faith," the thing that you have hope in as "the hope," or the one whom you love as "my love." So in this passage, Paul speaks of the thing for which the saints hope as "the hope laid up for you in heaven." <br /><div><br />We can have hope for a lot of things. Sometimes the Bible uses hope in a very commonplace sort of way, as when John says, "I hope to come to you" (2 John 12). But when we speak of hope as a virtue, we are speaking of hope in God, hope in his word, hope in the things that he has promised for us, such as the glory that awaits us (Lam. 3:19-24, Titus 1:1-3). Like saving faith, Christian hope is directed toward God through Jesus Christ. And just as we have faith in God and therefore receive his word by faith, so we have hope in God and therefore have hope in his promises, the things that he has taught us to expect from him. </div><div><br />Now, what is hope? How would you describe hope? As my son has put it, when you hope for something, you think it is going to happen and you want it to happen. Those are the two basic parts of hope, expectation and desire. <br /><br />The Hebrew word for hope, יָחַל, has the sense of waiting for, with patient expectation. You are going to wait for it with the expectation of it coming to pass. The Greek word, ἐλπίς, means “the looking forward to something with some reason for confidence respecting fulfillment, <i>hope, expectation</i>” (BDAG). As another lexicon has it, hope is "the expectation of good" (Thayer’s Greek Lexicon). If we have the expectation of something bad, we would not call that hope. Hope is an expectation of something that you want, of something that is good. </div><div><br />Now in the Bible, hope is usually not a mere wishful expectation, but a confident and certain expectation of future good which we desire. The Puritan John Owen put it this way, “Where Christ evidenceth his presence with us, he gives us an infallible hope of glory; he gives us an assured pledge of it, and worketh our souls into an expectation of it. Hope in general is but an uncertain expectation of a future good which we desire; but as it is a gospel grace, all uncertainty is removed from it, which would hinder us of the advantage intended in it. It is an earnest expectation, proceeding from faith, trust, and confidence, accompanied with longing desires of enjoyment.”<br /><br />This confident expectation brings us joy. It proceeds from God's promise and the way it works in our hearts is that it proceeds from faith, trust, and confidence. You have hope because you have believed. <br /><br />Now what would be the alternative to hope or the opposite of hope? Some alternatives to hope are a sense of impending doom and despair, either expecting bad things or not expecting good. Also, the absence of desires or goals would also be contrary to hope. A person with hope has goals and an expectation of reaching them. So a person without hope either does not have goals or has no expectation of reaching them.</div><div><br />Another distortion of hope would be what we would call presumption or vain hope. This would be to expect something that you do not have a good reason to expect. You may come across this in more mundane matters, where a person gets their hopes up for no good reason, only to have them dashed in time. This happens in great matters too. It is a vain hope to expect pardon apart from faith in Christ. Some people think that of course they will go to heaven. Yet, they do not have any good reason to think they are going to heaven if they do not realize that they are a sinner in need of grace and then receive that salvation through faith in Jesus Christ. Mere presumptions and vain hopes not grounded upon God's word are not the virtue of hope. (Nor is it a virtue when your desires are for unlawful things.)<br /><br />Hope is built upon faith. Faith in God results in love and hope. Godefridus Udemans has defined Christian hope in this way: “Hope is the fruit of the Spirit whereby we look forward with patience and endurance to the fulfillment of God’s promises.” Hope is is indeed produced by the Holy Spirit. As Paul wrote in Romans 15:13, “May the God of hope fill you with all joy and peace in believing, so that by the power of the Holy Spirit you may abound in hope.” </div><div><br /></div><div><div>The Lord’s Prayer is a good summary of Christian hope. It both directs our desires and gives us an expectation of them, if we ask in faith as his disciples. Jesus did not teach us to pray these things in vain. The Lord’s Prayer teaches us to have hope that God will be revered, his kingdom will come, and his will be done, on earth as it is in heaven, in you personally and in the world. It teaches us to hope that God will provide for our earthly needs in accord with his wisdom, that he will forgive our debts (sins), and that he will deliver us from evil (world, flesh, devil). </div></div><div><br />Believers have reason to hope for personal sanctification, hope for deliverance from the power of evil and for growth in righteousness. As Paul says in Philippians 1:6, “And I am sure of this, that he who began a good work in you will bring it to completion at the day of Jesus Christ.”<br /><br />Believers have reason to hope for the future of God's church. Jeremiah 29:11 “For I know the plans I have for you, declares the LORD, plans for welfare and not for evil, to give you a future and a hope.” He was writing to the people of God as they were encountering difficulty and exile, but God would not cut off his people. He would give them a future and a hope generations later. He would continue to sustain his church and the gates of hell would not prevail against it. <br /><br />Believers have reason to hope especially for eternal life, resurrection, and glory. After all, Paul did say, “If in Christ we have hope in this life only, we are of all people most to be pitied” (1 Cor. 15:19). Our hope goes far beyond our daily bread. We hope for eternal life with God after death, dwelling with Christ in heaven, being raised in incorruptible glory on the day of Christ's return, and inheriting the kingdom of glory forever in the new creation. <br /><br />We wait eagerly for these future realities. In fact, the whole creation awaits this great restoration and glorification. Romans 8:23-25 describes this hope:</div><div><br /></div></div><blockquote style="border: medium; margin: 0px 0px 0px 40px; padding: 0px;"><div><div style="text-align: left;">And not only the creation, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for adoption as sons, the redemption of our bodies. For in this hope we were saved. Now hope that is seen is not hope. For who hopes for what he sees? But if we hope for what we do not see, we wait for it with patience.</div></div></blockquote><div><div><br /></div><div>As faith can be contrasted with sight, so hope can also be contrasted with sight. You do not hope for something you already have. We might call that enjoyment, but not hope. You hope for something that has not yet arrived or is not yet in your possession. Therefore it requires patience. We so have a foretaste of this future hope, the firstfruits of the Spirit, who is "the guarantee of our inheritance" (Eph, 1:14). <br /><br />What are some results and fruits of Christian hope? </div><div><br />Hope leads to joy. Paul connects rejoicing with hope at least twice in Romans. “Through him we have also obtained access by faith into this grace in which we stand, and we rejoice in hope of the glory of God” (Romans 5:2). “Rejoice in hope, be patient in tribulation, be constant in prayer” (Romans 12:12). Our expectation is a joyful expectation. We rejoice in the hope of participating in this glory of God that is set before us. </div><div><br />Hope leads to courage and steadfastness. You can have courage in the face of difficulty and threats - the short-term expectation of harm or suffering - because you have hope of good in the end. In 1 Thessalonians 1:3, Paul speaks of "your work of faith and labor of love and steadfastness of hope in our Lord Jesus Christ." As a person works and labors out of faith and love, so he is steadfast because of his hope. You are able to stand fast through suffering and difficulty, waiting eagerly for what is to come, for glory, for eternal life, for God's care for his people and his faithfulness to his promises. <br /><br />Hope also leads to diligence and work. 1 Corinthians 15 speaks of the hope of the resurrection and it ends with an exhortation that follows from this hope: "Therefore, my beloved brothers, be steadfast, immovable, always abounding in the work of the Lord, knowing that in the Lord your labor is not in vain."<br /><br />There are many fruits and benefits from the hope we have, the hope that is rooted in faith and God's Word. This hope is strengthened as we call these things to mind. "But this I call to mind, and therefore I have hope" (Lam. 3:21). We should train ourselves to meditate upon these things and to exercise our hope, more and more. When you meet with challenges or see the wicked prosper, remember the exhortation of Scripture, "Let not your heart envy sinners, but continue in the fear of the LORD all the day. Surely there is a future, and your hope will not be cut off" (Prov. 23:17–18). </div><div><div><br /></div></div></div>Peter Bringehttp://www.blogger.com/profile/10901261613782259514noreply@blogger.com0tag:blogger.com,1999:blog-3276867951288764737.post-49151403345468783992023-11-21T11:50:00.005-06:002023-11-21T12:15:05.715-06:00Faith<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgp83LMCoY4ZNhP6GSsfwT5tU3tTjRE_4esUuvTxuPNroDrHzQ6umW0r9DwxQ58JdprXIaKmwDgw3Zt2vXNT4Wh6c6rPawO3h5gRaFxdzvseRzjKLfy9goAPbNGByNBf6AIWwiGTx1sjSF4xxNVHNIgBVhGfUhECm8ThDPXN_EM3r1YTDuXbkePa3QeKa1Y/s1920/alex-shute-6N3hwSsdleQ-unsplash.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1202" data-original-width="1920" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgp83LMCoY4ZNhP6GSsfwT5tU3tTjRE_4esUuvTxuPNroDrHzQ6umW0r9DwxQ58JdprXIaKmwDgw3Zt2vXNT4Wh6c6rPawO3h5gRaFxdzvseRzjKLfy9goAPbNGByNBf6AIWwiGTx1sjSF4xxNVHNIgBVhGfUhECm8ThDPXN_EM3r1YTDuXbkePa3QeKa1Y/s640/alex-shute-6N3hwSsdleQ-unsplash.jpg" width="320" /></a></div><div><br /></div>One triad that Paul liked to use is that of faith, hope, and love (1 Cor. 13:13, Col. 1:3-5, 1 Thess. 1:2-3, 5:8). Paul varied the order of the last two, depending on his emphasis, but faith is consistently listed first. And so, in this <a href="https://www.forchristskingdom.com/2023/11/virtue.html">series on virtue</a>, we will begin with these three - faith, hope, and love - beginning with faith. <br /><br />In these passages, you see that it talks about the object of faith. Faith in what? What do we put our faith in? Jesus. That is what Paul says in Colossians, "faith in Christ Jesus" (Col. 1:4). He also talks about the fruit of faith, their "work of faith" (1 Thess. 1:2-3). Faith was demonstrated by their work, just like love also produces labor and hope produces steadfastness. <br /><br />One note before we go further: the word for faith, both in the Old Testament and New Testament, when it is used as a verb, is usually translated "believe." So if I say "believe in the Lord Jesus Christ," that is the same as saying "have faith in the Lord Jesus Christ." They might be two different words in English, but in the Bible, it is usually the same Greek or Hebrew root that is being used. <br /><br />So what is faith? Specifically, what is saving faith? The Bible will use faith in some different ways. There is some faith that is deficient in one way or another, but still can be called faith. But the faith that we ought to be practicing, saving faith, what is that? How would you describe it? <br /><br />Our shorter catechism describes saving faith in this way, "Faith in Jesus Christ is a saving grace, whereby we receive and rest upon him alone for salvation, as he is offered to us in the gospel." <br /><br />One way that faith has been described is that includes knowledge, assent, and trust. And the idea of trust is this idea of receiving and resting. The knowledge and assent are important to get to that point, but you do not want to stop with them. <br /><br />For example, are you sitting in a chair right now? Do you trust that chair to hold you? Do you have faith in that chair? Yes, you have faith. This is not saving faith, faith in God, but it is faith, because otherwise you would be scared. You would doubt. You would not sit there. But first of all, you <i>know</i> that the chair is supposed to hold you. You also <i>agree</i> that the chair will hold you. And then you also <i>trust</i> in that chair and therefore sit in it, right? You receive and rest upon it. You rest your whole body upon it, thinking that it is going to hold you up. That is an example of what we mean by faith. In this case, the object of your faith is the chair. But you are not trusting in the chair for salvation, right? What are you trusting in the chair for? You are trusting the chair to hold you up so you don't fall on the ground. With Jesus, we are trusting in him for salvation, for life, for all that is offered in the gospel. And so our faith in him is a much more important faith. <br /><br />Here is another analogy. Let us say you are in the ocean. Can you picture yourself in the ocean? Except you are literally <i>in</i> the ocean. You are going to sink. But someone threw a life preserver out to you and it is floating there in front of you. Well, you <i>know</i> that it is there in front of you and that it is supposed to hold you up. And you <i>agree</i> that this life preserver will hold you up. Then you trust in it by receiving and resting upon that life preserver, taking a hold of it so that you might be saved. Well, that is a little closer to what it is like to trust in Christ, right? Because there you are trusting in that life preserver to save you from drowning.<br /><br />With Jesus, we <i>learn</i> about him in the gospel. We also then <i>assent</i> to the gospel. Yes, Jesus is the Savior. He is the Son of God. But do the demons recognize that? Do the demons assent to the fact that Jesus is the Son of God? They do. They even called him that. They addressed him, "O Son of God" (Matt. 8:29). But do the demons receive and rest upon Jesus Christ for their salvation? No, no. So James says even the demons believe that God is one - and shudder (James 2:19)! The demons believe in that they have knowledge and they give assent to it, but they don't receive and rest upon God. They do not trust in him. So their faith is deficient and it is not saving faith. It is a faulty faith. It is not a living or saving faith. Therefore, it also does not produce works. Why would the demons do good works out of that faith? Instead, the fruit of that faith is shuddering and fear and the attempt to escape. That is not the fruit of our faith. The fruit of a faith that receives and rests upon Christ is very different. <br /><br />How did Abraham demonstrate his faith in God? Do you remember a big test that Abraham was given, whether he would believe God or not? God told him to sacrifice his son. Not only was that a horrible thing to think about, but his son was also the promised son. So it was difficult to see how God would bring to pass his promises through the sacrifice of this son. But Abraham believed God and therefore he obeyed God because he received him as his God and rested upon him and his promise of salvation through Christ. <br /><br />Now, how is faith is unique compared to all the other virtues? We say that we are saved by faith. Do we say we are saved by love? Do we say we are saved by our righteousness? Do we say we are saved by our wisdom? No! Do we say we were saved by faith? Yes! How does faith save? What is special about faith? The saving act of faith is that of receiving Jesus (John 1:11-12, Phil. 3:8-9). It is the act of receiving and resting upon Jesus for salvation, as he presents himself in the gospel. He presents himself in the gospel as Lord and Savior, as the Christ (prophet, priest, and king), and we receive him as such. Where is salvation to be found? In God and in the gift of his Son, Jesus Christ, who lived and died and rose again for us. And so it is by receiving this gift, by receiving Jesus, that we are saved.<br /><br />Sometimes the Bible speaks of saving faith as faith in God, who delivered Jesus for our trespasses and raised him from the dead (Rom. 4:24-25). Our faith is in God and his gift of salvation in Jesus Christ. Again, it is this receiving and resting that is the saving act of faith. <br /><br />So faith does not save as a virtue. It does not save as a good work. It is a good work and a virtue, but that is not how it saves. It is not that God is really impressed with your faith and says, "Oh, I better make an exception for this person. His faith is really impressive." That is not how faith saves. God pardons us and accepts us as righteous in his sight on the basis of Christ's righteousness. Faith saves as an instrument by which we receive Christ and his righteousness. Romans 3:24-25 speaks of this, that we "are justified by his grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a propitiation by his blood, to be received by faith." Faith is unique compared to hope and love and righteousness and wisdom and all of these things because it is receptive, because it is a way you receive a gift. So the basis of your justification is Christ's righteousness, but faith is how you receive it. <div><br /></div><div>This is how we can say we are justified by faith alone, by faith apart from the works of the law (Rom. 3:28), because faith is the only thing that receives Christ. And all of salvation is found in Christ. Justification, adoption, sanctification, glorification - we receive and rest upon him for all these things. </div><div><div><br />It should also be said that we receive Christ in such a way that we also give ourselves to him. How does a bride receive her husband? She receives this man as her husband at the same time as she gives herself to him as his bride. In a similar way, we receive Jesus as our savior, as our prophet, priest, and king. At the same time, we are also giving ourselves to him as his people, as his disciples. So we receive and rest upon him, but that faith also includes the idea of giving ourselves to him, as we own him as our Lord and our teacher. <br /><br />Now, where does faith come from? Where does saving faith come from? It comes from God. We do not boast about our faith because it is a gift that God gives. As Jesus said, "No one can come to me unless the Father who sent me draws him. And I will raise him up on the last day" (John 6:44). <br /><br />And what does God use to produce faith in us? Is there an outward, ordinary way in which God produces faith in us? Yes. In Romans 10, we find that Paul is speaking of faith - "For with the heart one believes and is justified, and with the mouth one confesses and is saved." Then beginning in verse 14, he says, <div><blockquote>How then will they call on him in whom they have not believed? And how are they to believe in him of whom they have never heard? And how are they to hear without someone preaching? And how are they to preach unless they are sent? As it is written, “How beautiful are the feet of those who preach the good news!” But they have not all obeyed the gospel. For Isaiah says, “Lord, who has believed what he has heard from us?” So faith comes from hearing, and hearing through the word of Christ.</blockquote></div><div>So faith comes as a gift of God, and it is produced through the word of Christ. Christ himself is preaching to us, through the preaching of the Word. He has delivered to us the Word of God, which we find in Scripture. </div><div><br />Now, Scripture even speaks of infants having a kind of faith. Psalm 22:9-10 says to God, "you made me trust you at my mother’s breasts. On you was I cast from my birth, and from my mother’s womb you have been my God." The Reformers would speak of this faith like a seed, a seed of faith. This seed is sown in regeneration by the Holy Spirit, but it sprouts and is exercised more and more in response to God's Word as the child grows in his understanding. So even if the seed is there, children still ought to come to the Word of God that this faith might sprout and grow and take firm hold of what is offered there. <br /><br />Now, what is the opposite of faith? Doubt, fear, and hesitation. Faith and doubt are contrary to one another. Could someone believe and yet also have doubt? Yes, it is possible for a person to have faith and doubt, but these things would struggle against each other. While saving faith is equal in its saving efficacy because of its object, it is different in degrees, weak or strong, small or great. Some have great faith (Matt. 8:10), while some have little (Matt. 6:30). We should pray that God would increase our faith (Luke 17:5) and we should use rightly the means of grace for the building up of our faith. Faith grows by the blessing of God as we support and exercise our faith in him. </div><div><br />I want to conclude with Hebrews 11. In Hebrews 11:1, faith is described as confidence regarding things we hope for, conviction regarding things unseen. Faith can be contrasted with sight. It is referring to future things and invisible things. Hebrews 11:6 says, “And without faith it is impossible to please him, for whoever would draw near to God must believe that he exists and that he rewards those who seek him.” Believe in the invisible God and in what he promises. <br /><br />We also learn in Hebrews 11 that a person who has faith in God will have faith in God's word. If we regard him as trustworthy, he will also regard his word as trustworthy. If we believe in God, we are going to receive his word, his whole word, whatever he says. We will also act upon it in a believing manner. <br /><br />By faith, a Christian obeys God's commands (Heb. 11:8), trembles at his threatenings (Heb. 11:7), and embraces his promises for this life and that which is to come (Heb. 11:13). By faith, Abraham obeyed when he was called to go out to a place. By faith, Noah, being warned by God concerning events as yet unseen, in reverent fear constructed an ark for the saving of his household. He could not see it yet, but he trusted God and so built the ark. He heeded the warning. By faith the patriarchs, not having received the things promised, yet saw them and greeted them - embraced them - from afar. So if God gives us a promise, by faith we embrace it. If God gives us a command, by faith we observe it. If God gives us a warning, by faith we heed it. <br /><br />And so as Luther says, "what a living, creative, active, powerful thing is faith!" Faith works. Faith produces good works. As Paul says, faith works through love (Gal. 5:6). It is also foundational for our hope. Without faith, you are not going to have hope. Without faith, you are not going to have love, not the type of love that is good. Not only does faith justify as an instrument by which we receive Christ, but it also sanctifies in a totally different way. It sanctifies, not only as a reception of Christ, who is our sanctification, but also as a power within us by which we live. We now live by our faith in Jesus Christ, acting by faith upon his word. <br /><br />So let us believe in God, the Father, Son, and Holy Spirit, embracing Christ for our salvation. And let us use his word, sacraments, and prayer to build up our faith, that our faith might be strengthened. And may our faith strengthen the rest of the virtues that we are going to discuss in this series.<div><br /></div></div></div></div>Peter Bringehttp://www.blogger.com/profile/10901261613782259514noreply@blogger.com0tag:blogger.com,1999:blog-3276867951288764737.post-88044961389268515182023-11-14T11:38:00.003-06:002023-11-17T17:18:09.544-06:00Virtue<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiZo1Lfc2KfXnGE6nOrMOYS4Jb40MMGiDjjyg61hHXNsILr-__eiSbP9bXxZPA-j1EdWmPJaLuX1GhRNYl8Rarw14PtvF8Hf7Uv7kaaeAHF3ma4_Qmu4IEOxeOwelr1war-tJrPP34HFw8LTEN1OPyN3wbC1HJLueuwtkjqpViMbmpYKWEzubfEzuleIzog/s1920/vitolda-klein--Hq8xV-xTwk-unsplash.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1293" data-original-width="1920" height="216" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiZo1Lfc2KfXnGE6nOrMOYS4Jb40MMGiDjjyg61hHXNsILr-__eiSbP9bXxZPA-j1EdWmPJaLuX1GhRNYl8Rarw14PtvF8Hf7Uv7kaaeAHF3ma4_Qmu4IEOxeOwelr1war-tJrPP34HFw8LTEN1OPyN3wbC1HJLueuwtkjqpViMbmpYKWEzubfEzuleIzog/s640/vitolda-klein--Hq8xV-xTwk-unsplash.jpg" width="320" /></a></div><div class="separator" style="clear: both; text-align: center;"><br /></div>I have recently begun <a href="https://www.sermonaudio.com/solo/covenantfamily/sermons/series/183596/">a new lesson series</a> at church on growing in virtue, looking in each lesson at a particular virtue mentioned in Scripture. I plan to adapt this series for the blog, beginning today with this introduction on virtue.<br /><br />The Greek word for virtue, ἀρετή, is used in 2 Peter 1:3-5. It is translated as virtue in verse five and as excellence in verse three. Peter wrote of God's excellence - God's virtue - as well as the excellence or virtue which we ought to add to our faith. Virtue is listed as its own thing, but all of the qualities mentioned in that passage can be described as virtues. The word refers to virtue, excellence, or praiseworthy qualities.<div><br /></div><div>In earlier Greek, the word was used with the sense of valor, manliness, and strength. This word is used in Homer, in which the heroes do deeds of virtue in battle that win fame. But early on ἀρετή began to refer more broadly to other praiseworthy qualities and excellence in general, to the right use and strength of all your faculties.<div><br />The word and concept already had a long history by the time the Bible used the word. Aristotle discussed it as being a habitual disposition by which the affections and faculties are exercised properly, without deficiency or excess. He wrote, “the virtue of man also will be the state of character which makes a man good and which makes him do his own work well” (<i>Nicomachean Ethics</i>). He wrote that we think of the virtue of the eye as the excellence by which it is a good eye and sees well, or the virtue of a horse as that by which it is a good horse and it does its work as a horse well, or the virtue of a man by which he is a good man and does good. <br /><br />So virtue does not refer only to occasional acts of righteousness, but qualities and habits that express themselves in good deeds. You are not only to do individual good deeds, but to become good, to develop good habits. </div><div><br /></div><div>C.S. Lewis just talked about virtues in this way. He says, “There is a difference between doing some particular just or temperate action and being a just or temperate man. Someone who is not a good tennis player may now and then make a good shot. What you mean by a good player is a man whose eye and muscles and nerves have been so trained by making innumerable good shots that they can now be relied on” (<i>Mere Christianity</i>). A good tennis player has those habits and strength and skills by which he's going to be a good tennis player consistently. Even so, we ought to train ourselves for godliness (1 Tim. 4:7). We want to be sanctified by God's grace so that these become dependable traits and qualities that are ours and increasing, like Peter says (2 Peter 1:8). </div><div><br />The opposite of virtue would be corruption, a word that Peter also uses (2 Peter 1:4). Man's nature has been corrupted by sin, by sinful desires and passions, the corruption of the world. Virtue is moral excellence, while sinful desires distort and defile. Your whole nature needs to be redirected, trained, and habituated in the ways of God by his grace (2 Peter 1:4, Titus 2:11-12). In Christ, we are not only saved from the guilt, but also from the power of sin. <br /><br />Now, Peter mentions that virtue is something which <i>you</i> ought to make every effort to add. We are exhorted to add these qualities and to practice them. These virtues are both gifts of God and qualities which we ought to do and practice and grow.<br /><br />Another place where the word virtue or excellence is used, ἀρετή, is in Philippians 4:8-9. <div><blockquote>"Finally, brothers, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if there is any excellence [ἀρετὴ], if there is anything worthy of praise, think about these things. What you have learned and received and heard and seen in me—practice these things, and the God of peace will be with you."</blockquote></div><div>Paul uses a number of terms to describe these virtues. They are things that are praiseworthy or excellent or lovely or honorable. And not only that, but I think he is speaking of the same things when he speaks of those things which they had learned and received and heard and seen in Paul. How are we to grow in these virtues? "Think about these things." Use your mind. That is one reason I am writing about virtues, so that you can keep these things in your mind and understand them. Also, observe examples of virtue. Consider God and his excellence and observe those who have walked in his ways, like Paul. And then "practice these things." Having thought upon them them and seen them in others, put them to practice and exercise yourself in virtue. <br /></div><div><br /></div></div></div>Peter Bringehttp://www.blogger.com/profile/10901261613782259514noreply@blogger.com0tag:blogger.com,1999:blog-3276867951288764737.post-90776397257575815902023-10-31T13:01:00.002-05:002023-10-31T13:33:59.255-05:00Martin Bucer and the Reformation<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhVgRfD5DzwKperH4vCopQv4FDckkLrxAxZR0F7am9T4-gU3CknvYZA6ZmcmZ61U3FwGMqMC2V5qL6Imo-Oalx0UF1ft7fX3riFtqMmb1ASycr5cu1qhU2S9uoJp-Kr5CRxugiD23zpT5nmYimzNVcLYzJbuXIfCRNYBc19hxpYnSWP7Ola5vS9Hj0Vz44E/s1920/chan-lee-zYCToy6IUkM-unsplash.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="1280" data-original-width="1920" height="213" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhVgRfD5DzwKperH4vCopQv4FDckkLrxAxZR0F7am9T4-gU3CknvYZA6ZmcmZ61U3FwGMqMC2V5qL6Imo-Oalx0UF1ft7fX3riFtqMmb1ASycr5cu1qhU2S9uoJp-Kr5CRxugiD23zpT5nmYimzNVcLYzJbuXIfCRNYBc19hxpYnSWP7Ola5vS9Hj0Vz44E/s640/chan-lee-zYCToy6IUkM-unsplash.jpg" width="320" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Strasbourg</td></tr></tbody></table><div>Like Martin Luther, <a href="https://www.sermonaudio.com/solo/covenantfamily/sermons/series/183154/">Martin Bucer</a> was born in the Holy Roman Empire, baptized on November 11th, named after St. Martin of Tours, and began his adult life as a friar. After hearing Luther at the Heidelberg Disputation in 1518, Bucer like Luther came to Protestant convictions, took refuge in a castle for a time, and married a former nun. </div><div><br />While Bucer would become known as the reformer of Strasbourg, that was not the first city he attempted to reform. In 1522 he was traveling to Strasbourg to drop off his wife with his parents before going to complete his doctoral studies in Wittenberg. They stayed the night in Wissembourg, and there he was convinced by the local pastor, Heinrich Motherer, to help him preach the gospel and reform the city (much like Calvin was later convinced to stay in Geneva by Farel). </div><br />In Wissembourg, Bucer preached once every day and twice on Sundays and holidays, working through books of the Bible. His outspoken advocation for Reformation teachings got him excommunicated by the local bishop and aroused the opposition of powerful noblemen. After six months, he and his fellow preacher were forced to flee in the night with their pregnant wives to seek refuge in Strasbourg. It looked like his first attempt to bring about reformation in a city had ended in failure. <br /><br />But Bucer pressed on. He would help lead the reformation in Strasbourg for the next 26 years and would help lead many other cities and regions to embrace the Reformation. Nor was his work in Wissembourg in vain. In 1534, the Reformation was permanently established in that city.<br /><br />In fact, Bucer's time in Strasbourg would end the same way as his time in Wissembourg ended. In 1549, he was forced to flee with his (second) wife and children from Strasbourg to England because of the emperor's imposition of the Augsburg Interim. <br /><br />While Bucer threw himself into assisting the Reformation in England, “The situation of the church in Germany tormented and anguished Bucer until his very death. Did not the very same fate threaten England, should it respond with the same indifference to God’s Word now revealed so openly and clearly? On the afternoon of February 28, 1551, Bucer urged those surrounding his deathbed to do all they could to make his grand design for the kingdom of Christ come true. That very night he died, at only fifty-nine years of age” (Greschat). <br /><br />In one sense, his fears concerning England were well founded. Mary Tudor came to power in 1553, burning some of the Protestant leaders and causing many to flee to the continent. She even had Bucer’s remains tried for heresy and burnt with his books. <br /><br />Nevertheless, due the courageous stand of some of the Protestants in the Empire, the Augsburg Interim was voided in 1552, allowing each territorial prince to decide whether the territory would be Protestant or Roman Catholic. So Strasbourg would remain Protestant, and the exiles from England were able to find refuge in the cities on the continent, including Strasbourg.<br /><br />Despite discouraging circumstances, let us press onward and promote the kingdom of Christ, knowing that Christ reigns over all and is the faithful guardian of his church.<br /><blockquote>"What then is Apollos? What is Paul? Servants through whom you believed, as the Lord assigned to each. I planted, Apollos watered, but God gave the growth." <br />(1 Corinthians 3:5–6)</blockquote>Peter Bringehttp://www.blogger.com/profile/10901261613782259514noreply@blogger.com0tag:blogger.com,1999:blog-3276867951288764737.post-40629859554269596812023-10-17T08:40:00.003-05:002023-10-17T08:47:33.544-05:00A Catechism on Covenant Theology <i>Question 1. What is a covenant? </i><br />Answer: A covenant is a sworn bond and alliance between two parties that establishes a relationship between them and defines the nature and obligations of the relationship, binding them together. <br /><br /><i>Q. 2. What are some examples of covenants between humans? </i><br />A. Some examples of covenants between humans are those made between kings and their vassals, between friends or peoples (such as David and Jonathan, and Israel and the Gibeonites), and the marriage covenant between husband and wife.<br /><br /><i>Q. 3. What is God’s covenant? </i><br />A. When God makes a covenant with people, he establishes a mutual bond of fellowship with them, takes them under his special care, and promises them eternal life and blessing. <br /><br /><i>Q. 4. What is the covenant of works?*</i><br />A. When God had created man, he entered into a covenant of life with him, upon condition of perfect obedience; forbidding him to eat of the tree of the knowledge of good and evil, upon pain of death.<br /><br /><i>Q. 5. What did man enjoy under the covenant of works? </i><br />A. In the covenant of works, God walked with Adam and Eve in the garden, blessed them, confirmed his promise of eternal life by the tree of life, and they served him in accordance with his commands. <br /><br /><i>Q. 6. Has the covenant of works been kept? </i><br />A. The covenant of works was broken by the sin of our first parents and we lost fellowship with God. Outside of grace, all the heirs of Adam are condemned for their sin as treacherous covenant-breakers.<br /><br /><i>Q. 7. What is the covenant of grace? </i><br />A. God by his grace made this covenant with sinners through Jesus Christ. In it, he requires faith as the condition to receive the benefits of Christ’s mediation and promises life and salvation in Christ. In this covenant of grace, sinners are saved by God to be his people, that they might glorify and enjoy him forever.<br /><br /><i>Q. 8. How did God administer this covenant before Christ? </i><br />A. Ever since the fall, God has made his covenant with his people on the basis of grace through Christ. In the Old Testament, God called his people to faith in Christ through promises, sacrifices, and other symbols and ceremonies. God revealed it more and more as he made it with his people under Adam, Noah, Abraham, Moses, and David.<br /><br /><i>Q. 9. What is the new covenant?</i><br />A. With the coming of Christ, the covenant of grace reached its final and permanent form, the new covenant. Jesus provided the basis for the covenant of grace by his death and resurrection. He made the former ceremonies obsolete by fulfilling them and he instituted simpler ordinances, especially the ministry of the Word, baptism, and the Lord’s supper. He also poured out the Holy Spirit in great abundance so that this covenant is held forth in greater fullness and power to all nations.<br /><br /><i>Q. 10. With whom was the covenant of grace made?*</i><br />A. The covenant of grace was made with Christ as the second Adam, and in him with all the elect as his seed.<br /><br /><i>Q. 11. Who are included in the visible administration of the covenant? </i><br />A. In every age since the fall, the covenant of grace has been made with those who profess the true religion and their offspring. This covenant people is the visible church of Jesus Christ.<br /><br /><i>Q. 12. What are the signs and seals of the new covenant? </i><br />A. The signs and seals of the new covenant are the sacraments of baptism and the Lord’s supper.<br /><br /><i>Q. 13. Who should receive these sacraments? </i><br />A. Like circumcision, baptism is to be given once to all covenant members, even to infants, that it may be used by them all their life. The Lord’s supper is to be taken often by all covenant members who can examine themselves and have knowledge of Christ, profess faith and repentance, and are resolved to lead a Christian life. <br /><br /><i>Q. 14. What is baptism?*</i><br />A. Baptism is a sacrament, wherein the washing with water in the name of the Father, and of the Son, and of the Holy Ghost, doth signify and seal our ingrafting into Christ, and partaking of the benefits of the covenant of grace, and our engagement to be the Lord’s.<br /><br /><i>Q. 15. What is the Lord’s supper?*</i><br />A. The Lord’s supper is a sacrament, wherein, by giving and receiving bread and wine, according to Christ's appointment, his death is showed forth; and the worthy receivers are, not after a corporal and carnal manner, but by faith, made partakers of his body and blood, with all his benefits, to their spiritual nourishment, and growth in grace.<br /><br /><i>Q. 16. How should you live as a member of the covenant of grace? </i><br />A. We are bound by this covenant to believe in Jesus Christ, that we might be saved, and to obey the God who has redeemed us, according to his commandments. For he has delivered us through Christ that we might serve him without fear, in holiness and righteousness before him all our days. Those who forsake the Savior through unbelief shall be cursed, but those who hold fast to him by faith shall be blessed forever.<br /><br /><br /><i>* Questions marked with asterisk have answers taken from the Westminster Shorter or Larger Catechisms. </i>Peter Bringehttp://www.blogger.com/profile/10901261613782259514noreply@blogger.com0tag:blogger.com,1999:blog-3276867951288764737.post-24062841416899917252023-10-09T09:56:00.000-05:002023-10-09T09:56:00.143-05:00Heinrich Bullinger on Covenant Theology<div><div>Heinrich Bullinger was a Reformer who succeeded Ulrich Zwingli in Zurich, Switzerland. His book on systematic theology, published in 1551, is called <i>The Decades</i>, because it is composed of five series of ten sermons each. I have been reading it and recently came across the following passage on covenant theology and the covenant of grace in particular. (This passage can be found in the midst of his 90-page "sermon" on the ceremonial laws of the Old Testament.)</div></div><blockquote><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjpaHJhEXyi2D6WKp5ktBlEVIDsOtlvvBcCK3ghGJFQO0tHUUOISBMYdYylNFcGkQ_gLEPzSHSo8gEMKDM-kCQ_cl8JmOAHW_ixgWww6_9rp74KWrZ-47oCUfQiyZjCo1oSgcG1VMHUMDyOgbi9yHyt93j8D4SoltJlSPXnD-Q3qZhH-_6AZ0gZSNApcGz4/s659/512px-Heinrich_Bullinger.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="659" data-original-width="512" height="225" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjpaHJhEXyi2D6WKp5ktBlEVIDsOtlvvBcCK3ghGJFQO0tHUUOISBMYdYylNFcGkQ_gLEPzSHSo8gEMKDM-kCQ_cl8JmOAHW_ixgWww6_9rp74KWrZ-47oCUfQiyZjCo1oSgcG1VMHUMDyOgbi9yHyt93j8D4SoltJlSPXnD-Q3qZhH-_6AZ0gZSNApcGz4/w175-h225/512px-Heinrich_Bullinger.jpg" width="175" /></a></div>"And therefore, when God's mind was to declare the favour and good-will that he bare to mankind, and to make us men partakers wholly of himself and his goodness, by pouring himself out upon us, to our great good and profit, it pleased him to make a league or covenant with mankind. Now he did not first begin the league with Abraham, but did renew to him the covenant that he had made a great while before. For he did first of all make it with Adam, the first father of us all, immediately upon his transgression, when he received him, silly wretch, into his favour again, and promised his only-begotten Son, in whom he would be reconciled to the world, and through whom he would wholly bestow himself upon us, by making us partakers of all his good and heavenly blessings, and by binding us unto himself in faith and due obedience. This ancient league, made first with Adam, he did afterward renew to Noah, and after that again with the blessed patriarch Abraham. And again, after the space of four hundred years, it was renewed under Moses at the mount Sinai, where the conditions of the league were at large written in the two tables, and many ceremonies added there-unto. But most excellently of all, most clearly and evidently, did our Lord and Saviour Jesus Christ himself shew forth that league; who, wiping away all the ceremonies, types, figures, and shadows, brought in instead of them the very truth, and did most absolutely fulfill and finish the old league, bringing all the principles of our salvation and true godliness into a brief summary, which, for the renewing and fulfilling of all things, and for the abrogation of the old ceremonies, he called the new league, or new testament."</blockquote><div>As later writers on covenant theology will do, Bullinger traces the continuity of this covenant of grace from post-fall Adam, to Noah, to Abraham, to the people under Moses, to the coming of Jesus. There has always been one way of salvation for fallen man, one covenant of grace, although the administration of it has varied as it has been progressively unfolded over time, culminating in the new covenant. </div><div><br /></div><div><div>Something here (at least in this English translation from 1587) that I appreciate and have also noticed in John Knox’s writings is how “league” is used as a synonym for “covenant.” I think league, alliance, and bond are helpful terms to describe the biblical concept of covenant.</div><div><br /></div><div>Notice also how Bullinger speaks of the Ten Commandments as being published as obligations of this covenant of grace. This makes sense, since they begin by introducing God as our God and Redeemer. They are not a rule by which we are justified or condemned, but they are the way we ought to live as God’s covenant people, redeemed by his grace.</div></div><div><br /></div>Peter Bringehttp://www.blogger.com/profile/10901261613782259514noreply@blogger.com0tag:blogger.com,1999:blog-3276867951288764737.post-14739727855808331762023-10-03T17:35:00.005-05:002023-10-03T22:51:08.140-05:00God's Reign Over Every Sphere of Life - A.A. Hodge<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhKllFfQVPVDKpF6VnZf7UgE1zuG9WC9Pyg0XeTsO8ZjSjxOoTPT_ShqUYHhs_yFDKozOsTlzaWzgrhptKWNwCSoV9htsoz6l5m1iLvRX6Fpy9kbxK011Qno4ZIQy12lJFliYdxtgZ0uq1H0RHusML6seCLN9-6BTNUhxLTMj3LBpFO827Iua2YseNECyAa/s719/Hodge-Archibald-Alexander.jpg" style="clear: right; display: inline; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="719" data-original-width="591" height="198" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhKllFfQVPVDKpF6VnZf7UgE1zuG9WC9Pyg0XeTsO8ZjSjxOoTPT_ShqUYHhs_yFDKozOsTlzaWzgrhptKWNwCSoV9htsoz6l5m1iLvRX6Fpy9kbxK011Qno4ZIQy12lJFliYdxtgZ0uq1H0RHusML6seCLN9-6BTNUhxLTMj3LBpFO827Iua2YseNECyAa/s640/Hodge-Archibald-Alexander.jpg" width="164" /></a></div>Shortly before his death in 1886, Archibald Alexander Hodge gave a series of popular lectures on theology. This series is available online as <i><a href="https://books.google.com/books?id=hMJdvxtdCOsC&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false">Popular Lectures on Theological Themes</a></i> and are currently published by Banner of Truth as <i>Evangelical Theology</i>. Three of the lectures give attention to the reign and kingdom of Christ: "The Kingly Office of Christ," "The Kingdom of Christ," and "The Law of the Kingdom." I have quoted from the first one <a href="https://www.forchristskingdom.com/2018/11/aa-hodge-on-universal-reign-of-christ.html">here</a> and the second one <a href="https://www.forchristskingdom.com/2022/04/aa-hodge-on-kingdom-of-god.html">here</a>. Here I would like to share a couple quotes from the third of these lectures.<div><br /></div><div>He begins by speaking of how the gospel of grace accords with the pursuit of the practice of righteousness in accord with God’s revealed will in the Holy Scriptures. Since our obligation to God is universal and absolute, Hodge goes on to note that God's law demands obedience in every sphere of a person's life. <br /><div><blockquote>"This law, moreover, demands instant and absolute obedience, not only from all classes of Christians, but also in every sphere of human life equally. A Christian is just as much under obligation to obey God's will in the most secular of his daily businesses as he is in his closet or at the communion table. He has no right to separate his life into two realms, and acknowledge different moral codes in each respectively--to say the Bible is a good rule for Sunday, but this is a weekday question, or the Scriptures are the right rule in matters of religion, but this is a question of business or of politics. God reigns over all everywhere. His will is the supreme law in all relations and actions. His inspired Word, loyally read, will inform us of his will in every relation and act of life, secular as well as religious, and the man is a traitor who refuses to walk therein with scrupulous care. The kingdom of God includes all sides of human life, and it is a kingdom of absolute righteousness. You are either a loyal subject or a traitor. When the King comes how will he find you doing?"</blockquote><p>He discusses the three uses of the law - to restrain the wicked for the good of society, to convince us of our sin that we might embrace Christ, and to be the rule and goal for the regenerated and progressively sanctified Christian who obey out of love and in the Spirit. Then he goes on to speak of the implications of this obligation for our social responsibilities. </p><blockquote>"Since the kingdom of God on earth is not confined to the mere ecclesiastical sphere, but aims at absolute universality, and extends its supreme reign over every department of life, it follows that it is the duty of every loyal subject to endeavour to bring all human society, social and political, as well as ecclesiastical, into obedience to its law of righteousness. It is our duty, as far as lies in our power, immediately to organize human society and all its institutions and organs upon a distinctively Christian basis. Indifference or impartiality here between the law of the kingdom and the law of the world, or its prince, the devil, is utter treason to the King of Righteousness. The Bible, the great statute-book of the kingdom, explicitly lays down principles which, when candidly applied, will regulate the action of every human being in all relations. There can be no compromise. The King said with regard to all descriptions of moral agents in all spheres of activity, 'He that is not with me is against me.' If the national life in general is organized upon non-Christian principles, the churches which are embraced within the universal assimilating power of that nation will not long be able to preserve their integrity." <br /></blockquote>What this looks like in practice will vary in accord with each one's place and calling, but it is a project and goal that Christians should share. With the respect to the last sentence of that quote, it might be objected that it is possible for churches to resist assimilation into a national life that is non-Christian. It is possible, but it is also a real challenge. It might be easy for us to underestimate this challenge and overestimate the church's ability to be able to resist these forces, especially if Christian give up the effort to apply Christian principles to their life and culture. The more the life of a community or society is organized upon Christian principles, the better it is for that society and for the spiritual welfare of the people living in it. National life has an assimilating power, and it is better when this is a force for good that encourages faith and obedience, rather than a force that encourages unbelief and unfaithfulness. </div></div>Peter Bringehttp://www.blogger.com/profile/10901261613782259514noreply@blogger.com1tag:blogger.com,1999:blog-3276867951288764737.post-37508543894497969222023-09-14T14:25:00.002-05:002023-09-14T14:25:50.398-05:00Circumcision, Baptism, and the Feasts <div>In Colossians 2:6-23, the apostle Paul writes about how Christians under the new covenant do not need to adopt the ceremonial ordinances of the old covenant, since they already have the substance of these ceremonies in Christ. Furthermore, Christ has appointed new ordinances like baptism that fulfill the role of the old ones and better fit the present administration of the covenant of grace (Col. 2:11-12). Here are a few brief thoughts on the sacraments and holy days of the old and new covenants (for a more in depth post on this passage, <a href="https://www.forchristskingdom.com/2019/11/should-christians-keep-old-testament.html">click here</a>).</div><div><br /></div><i>Circumcision and Baptism </i><br /><br />In the old covenant, circumcision was the seal of the righteousness that is had by faith, as well as a symbol of regeneration and repentance (Rom. 4:11, Deut. 30:6, Jer. 4:4). This sign was to be received by professing believers and their infant offspring (Gen. 17:7, 10, Ex. 12:48).<br /><br />In the new covenant, baptism fulfills the same role. It is a different sign that symbolizes the same things (Col. 2:11-12, Gal. 3:27-29, Acts 22:16). Baptism is now the sign and seal of justification and regeneration and it is to be given to professing believers and their children. God still establishes his covenant with believers and their offspring, to be their God and the God of their offspring (Gen. 17:7, Acts 2:38-39). <br /><br />As the inability to profess their faith did not bar the children of believers from receiving circumcision in the days before Christ, so that inability does not bar the children of believers from receiving baptism today. Our babies are baptized as heirs of the covenant of grace and members of the visible church, to be raised as such in the nurture and admonition of the Lord (Deut. 6:7, Eph. 6:4).<br /><br /><i>Festivals, Old and New</i><div><br />The festivals of the old covenant were shadows of the things to come, the substance of which belongs to Christ (Col. 2:16-17).<br /><ul style="text-align: left;"><li>The Passover pointed to Christ, our Passover Lamb (1 Cor. 5:6-13). </li></ul><ul style="text-align: left;"><li>The Feast of Firstfruits pointed to Christ, who rose as the firstfruits of the dead on that very day (1 Cor. 15). </li></ul><ul style="text-align: left;"><li>The Feast of Weeks pointed to Christ, who achieved lasting rest for his people (Heb. 3-4) and who poured out his Spirit on that day upon his disciples (Acts 2). </li></ul><ul style="text-align: left;"><li>The Feast of Trumpets prepared the Israelites for the next two events in that seventh month:</li></ul><ul style="text-align: left;"><li>The Day of Atonement pointed to Christ’s atonement for our sins on the cross (Hebrews 9-10). </li></ul><ul style="text-align: left;"><li>The Feast of Booths pointed to Christ as the true bread from heaven (John 6) and the rock from which comes living water (John 4, 7:2, 37-39, 1 Cor. 10). </li></ul>These feasts are profitable to know from Scripture, but the observance of them is no longer binding now that the new covenant order as been established (Col. 2:16). We have their substance in Christ. The holy day of the new covenant is the Lord's Day, the first day of the week, which is the Christian Sabbath. The new covenant feast is the Lord's Supper. Even though these observances are fewer and simpler, yet the covenant of grace is held forth in this age with more fulness, evidence, and spiritual efficacy to all nations by the power of the Spirit.</div>Peter Bringehttp://www.blogger.com/profile/10901261613782259514noreply@blogger.com0tag:blogger.com,1999:blog-3276867951288764737.post-86952691448297269442023-08-29T14:24:00.007-05:002023-08-29T19:39:51.202-05:00Infant Baptism <div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgKOwZ0j7UPKpapQxdDyk_DTDJQvi2WQBykgBklJ2VnK87SH8iSYcMDG-zeaVAyhvdn6X9r0Y7gjHck6rfoYjfv5n7k1dYRzWKsj0DgZLLjtI3WfkQl_HYiZcmjtFmdXFeNLj0ybOHpT6kiRNkXyDo6SM-I4RHSuDkiKO9VA7E17qjKIeDPlwxd_81sBzGz/s1920/ben-white-JJ9irt1OZmI-unsplash.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1282" data-original-width="1920" height="214" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgKOwZ0j7UPKpapQxdDyk_DTDJQvi2WQBykgBklJ2VnK87SH8iSYcMDG-zeaVAyhvdn6X9r0Y7gjHck6rfoYjfv5n7k1dYRzWKsj0DgZLLjtI3WfkQl_HYiZcmjtFmdXFeNLj0ybOHpT6kiRNkXyDo6SM-I4RHSuDkiKO9VA7E17qjKIeDPlwxd_81sBzGz/s640/ben-white-JJ9irt1OZmI-unsplash.jpg" width="320" /></a></div><div class="separator" style="clear: both; text-align: center;"><br /></div>In the old covenant, circumcision was the seal of the righteousness that is received by faith, as well as a symbol of regeneration and repentance (Rom. 4:11, Deut. 30:6, Jer. 4:4). This sign was received by professing believers and by their infant offspring as heirs of the covenant (Gen. 17:7, Ex. 12:48). The sign was given only to male believers and male children, due to the nature of the sign, although both male and female believers and their children were members of the covenant (Deut. 29:10-13).<br /><br />The new covenant is a new administration of the same promises with greater clarity and power to all peoples in light of the coming of Christ. In the new covenant, baptism fulfills the role that circumcision fulfilled in the old covenant. They are different signs that symbolize the same thing (Col. 2:11-12, Gal. 3:27-29). Baptism is a sign and seal of the forgiveness of sins and regeneration and it is to be given to those who profess their faith in Christ and to their children. <div><br /></div><div>The infant children of believers today are baptized as heirs of God's covenant of grace, members of the church of Christ, to be raised in the training and admonition of the Lord Jesus. They receive baptism as infants so that from their earliest years they might learn to rely on Christ for their spiritual washing and to live accordingly as saints. </div><div><br /></div><div>Baptism has the same significance for children as it does for adults, and its use endures throughout our lives. Both for the infant and for the adult, baptism is intended to represent justification and regeneration in Christ, to exercise and strengthen their faith, and to confirm their interest in Christ and his benefits.<br /><br /><div><div>Not everyone who is baptized is undoubtably justified and regenerated, just as not everyone circumcised in the old covenant was spiritually circumcised (Acts 8:13, 23, 1 Cor. 10:1-13, Jer. 4:4). The sign is beneficial to those who use it rightly, embracing the grace symbolized by faith. But in the case of children, this faith need not be professed by them at the time of administration. As the inability to profess their faith did not bar the children of believers from receiving circumcision in the days before Christ, so it does not bar the children of believers from receiving baptism today.</div><div><br /></div><div>The sign is still valid whether or not the children are regenerate at the time of administration. They may be regenerate already - in fact, as members of the visible church, they should be thought of as regenerate by the judgment of charity unless and until they manifest the contrary by their life. But as children grow, they should be taught the right use of this sacrament, that it might be a means of grace to them. </div></div></div>Peter Bringehttp://www.blogger.com/profile/10901261613782259514noreply@blogger.com0tag:blogger.com,1999:blog-3276867951288764737.post-72164657852918496472023-08-18T10:00:00.003-05:002023-08-18T10:00:25.994-05:00Daily Bible Reading <div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhOUvYkh06TYaqMWtpuHN8cjIEvpi2oSimM5SXhY0UUYHWC6dusDa16Cc502IA8HFWPpDU4CojTyDubT-n-tExWqANlN_Kas5qRpd3_N-l3b_uKOuaVweBXn95UIWEK41IQQC8jnoWz-2tpdqRmww8AFjriNcmPUfhVULBPXPioT94kyrL8nm5TitvJOi4w/s1920/sixteen-miles-out-N8Lg1U8A8Vs-unsplash.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1280" data-original-width="1920" height="213" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhOUvYkh06TYaqMWtpuHN8cjIEvpi2oSimM5SXhY0UUYHWC6dusDa16Cc502IA8HFWPpDU4CojTyDubT-n-tExWqANlN_Kas5qRpd3_N-l3b_uKOuaVweBXn95UIWEK41IQQC8jnoWz-2tpdqRmww8AFjriNcmPUfhVULBPXPioT94kyrL8nm5TitvJOi4w/s640/sixteen-miles-out-N8Lg1U8A8Vs-unsplash.jpg" width="320" /></a></div><div><br /></div>I have seen it argued that the Bible does not command people to read the Bible daily because not everyone would have had their own copy until modern times. It is true that the public reading of Scripture in the congregation was (and still is) important (Deut. 31:11-13, Neh. 8:2-3, 9:3-5, 1 Tim. 4:13). But while reading it cover to cover on your own would have been difficult without a personal copy, you could still recall memorized portions daily - “mentally reading” it you might say. You could recite it to yourself, meditate upon it, sing it, etc.<br /><br />The Bible teaches that we should remember, meditate, and talk about Scripture every day (Deut. 6:6-9, Ps. 1:2, 119:11, 16, 97). This was done before the days of printing and widespread literacy.<br /><br />That said, widespread Bible distribution and literacy is a great help to fulfilling this command and should be promoted and pursued. Let us not grow slothful in these days of prosperity, but diligently study Scripture from day to day and keep its teachings on our hearts, for it is the word of God.<br /><blockquote>"And these words that I command you today shall be on your heart. You shall teach them diligently to your children, and shall talk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise. You shall bind them as a sign on your hand, and they shall be as frontlets between your eyes. You shall write them on the doorposts of your house and on your gates." <br /><div>(Deuteronomy 6:6–9)</div></blockquote><div></div>Peter Bringehttp://www.blogger.com/profile/10901261613782259514noreply@blogger.com0tag:blogger.com,1999:blog-3276867951288764737.post-37054468302830137832023-08-07T11:30:00.009-05:002023-12-27T15:06:35.628-06:00The Lamb, the Dragon, the Prostitute, the Beast, and the Bride<div><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgx1tNaByhdsoGLSNuyfp4Lw8NKWTCL0Z5Hkmj7l3yVYxjxVxR1h5eCi5Xgp7taAiRSAeyP09YGex_o1JBjsiLLlWFdlWyQVCWPhSzmflW3hvye6JnHEtqgTuqcqmHIWucuw-HtDhM7Hm_2a46JwRVrDgZRQBaEdMhzvjc0MyZr7EBzzc-ekl2KpjgMjFEc/s1920/yosi-prihantoro-xbbcjMYQN5I-unsplash.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1080" data-original-width="1920" height="222" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgx1tNaByhdsoGLSNuyfp4Lw8NKWTCL0Z5Hkmj7l3yVYxjxVxR1h5eCi5Xgp7taAiRSAeyP09YGex_o1JBjsiLLlWFdlWyQVCWPhSzmflW3hvye6JnHEtqgTuqcqmHIWucuw-HtDhM7Hm_2a46JwRVrDgZRQBaEdMhzvjc0MyZr7EBzzc-ekl2KpjgMjFEc/s640/yosi-prihantoro-xbbcjMYQN5I-unsplash.jpg" width="394" /></a></div><p></p><blockquote>“Worthy is the Lamb who was slain, to receive power and wealth and wisdom and might and honor and glory and blessing!” (Revelation 5:12) </blockquote></div><a href="https://www.forchristskingdom.com/2023/08/the-book-of-revelation-date-and-context.html">The book of Revelation</a> is a prophetic vision, and as such uses biblical imagery and symbols to present the history it describes and foretells. In the book, we meet “the Lamb,” Jesus Christ, who has ascended into heaven and is administering his reign over all. He judges “the great prostitute,” representing apostate Israel, and he vindicates “the bride” of Christ, his church composed of Jew and Gentile. The “beast” is Rome, both a blasphemous persecutor of the saints which is overcome by Christ and an instrument of his judgment on Jerusalem. The “great dragon” is the devil (12:9) who makes war on the church but has been cast down and bound and will be judged by Christ (12, 20). <br /><br /><i>The Lamb</i><br /><br />Jesus is the Lamb that was slain, who ransomed people for God from every nation by his blood, who now reigns in heavenly glory (Rev. 5). Having conquered, he ascended into heaven to his Father and received the scroll. His death and resurrection enables him now to administer the kingdom and pour out covenantal blessings and curses. The whole book reveals and extolls the risen and ascended Christ, his care for his church, and his rule over all. He is "the faithful witness, the firstborn of the dead, and the ruler of kings on earth" and "him who loves us and has freed us from our sins by his blood" (1:5).<br /><br /><i>The Dragon</i> <br /><br />The “great dragon” is “that ancient serpent, who is called the devil and Satan, the deceiver of the whole world” (12:9). He sought to devour the promised Christ, but failed to do so (12:4). Following Christ's ascension, the devil was cast down with his angels by Michael and his angels (12:9). Satan is defeated, although not inactive. As much as he can, he wages war on the saints (2:10, 12:17). He worked through the beast (13:2, 4). But the dragon was bound in such a way as to not deceive the nations anymore (20:2-3). He is unable to prevent the spread of the gospel. At the end of the millennium, he will be let loose for a time, but only to be overcome by Christ at his second coming and cast into the lake of fire (20:9-10). <br /><br /><i> T</i><i>he Prostitute </i><br /><br />Otherwise likeminded commentators debate whether the great city is Rome or Jerusalem, but I believe Jerusalem is the city in question. “The great city” is the city where our Lord was crucified (11:8), i.e. Jerusalem. It is the same as the “holy city” where the temple is (11:2). “The great city” is also described as “Sodom and Egypt” (11:8) and as “Babylon the great” and “the great prostitute” (16:19, 17:18). The prostitute is seated on a beast that symbolizes Rome (17:9-11), but she is distinct from Rome because the beast eventually rises up and destroys the prostitute (17:16-17). This “great city” is guilty of killing the apostles and prophets and saints (17:6, 18:20, 24), a description that fits Jerusalem especially well (see Matt. 23-24). The immoral prostitute is contrasted with the bride, as apostate covenant-breakers who rejected Christ are contrasted with the true church of Christ. Revelation prophesies the Jewish War (AD 66-70) and the fall of Jerusalem (AD 70). <br /><br /><i>The Beast</i><br /><br />By the 60s, Rome had also begun to persecute Christians. Revelation portrays Rome and its emperors as the beast from the sea with seven heads and ten horns (13:1-10, 18:7-17). The seven heads are interpreted to be seven mountains and seven kings (17:9-11). Rome was well known for being built on seven mountains. Chapter 13 not only describes this beast, but also a second beast, rising out of the earth, described in 19:10 as “the false prophet,” symbolizing either the emperor cult or false religion generally (think of the false teachers in 2-3).<br /><br />The number of the beast is 666 and it is the number of a man. In languages where letters are used as numbers, as is the case in Greek and Hebrew, you can calculate the numerical value of a person’s name. This practice is called gematria and was used in the ancient world. When Nero Caesar’s name is written in Hebrew, its numerical value is 666. This is not surprising since Revelation 13 echos Daniel 7 where beasts refer to kings/kingdoms (the fourth being Rome) and since Revelation 17:9-11 makes note of the sixth ruler of the city with seven mountains as it describes the beast (Nero was the sixth emperor of Rome; see <a href="https://www.forchristskingdom.com/2023/08/the-book-of-revelation-date-and-context.html">previous post</a>). <br /><br />The danger was that people were encouraged to worship the beast and its image (13:12-15). The mark/name of the beast indicated those who worshipped the emperor (14:9, 16:2), just as the mark/name of God indicated those who worshipped God (7:3, 14:1). Compare this to Ezekiel 9:4 and Deuteronomy 6:4-9. To receive the mark was to receive the name, similar to how we are baptized into the Triune name (Matt. 28:18-20). Those who participated in Roman society were expected to worship Rome and the emperor, and to refuse to do so risked exclusion from society and death. Emperor worship was particularly strong in the province of Asia, the home of the seven churches to which John wrote. The mark itself was inherently sinful, a symbol of idolatry, loyalty to a false god. The need to have the mark to buy and sell is not what defined the mark or what made the mark bad - it was pressure to receive the mark. Just because something is required to buy or sell does not mean it is like the mark of the beast. <br /><br />Even though the beast would blaspheme God and make war on the saints (13:6-7), the beast would be used by God to destroy the prostitute (17:16-17) and overcome by the victorious Christ (17:14, 19:17-21, 20:10). <br /><br /><i>The Bride, the wife of the Lamb</i><br /><br />After the initial vision regarding the seven churches in 1-3, we find a vision of the church in chapter 7 that portrays it as the “144,000” and the “great multitude from every nation.” John heard their number and then saw the multitude. The church is described as the woman and “the rest of her offspring” in chapter 12, those who “keep the commandments of God and hold to the testimony of Jesus” (see also 14:12). The church moved to center stage in chapters 19-22, especially as “the Bride.” To understand “the marriage supper of the Lamb,” it is helpful to remember the parable in Matthew 22:1-14. It is a present and<i> </i>future reality. Revelation 21:1-4 describes the church in glory after the final judgment. Revelation 21:9-22:5 is a vision describing the Bride, the church - not heaven, nor the eternal state in particular, although the church is perfected in eternity, and is currently a work in progress. The invitation is presently open to come to wedding feast, to enter the city, to drink the living waters. <div><div><blockquote>"The Spirit and the Bride say, 'Come.' And let the one who hears say, 'Come.' And let the one who is thirsty come; let the one who desires take the water of life without price." (Revelation 22:17) </blockquote></div></div>Peter Bringehttp://www.blogger.com/profile/10901261613782259514noreply@blogger.com1tag:blogger.com,1999:blog-3276867951288764737.post-73879748758156834592023-08-01T15:28:00.003-05:002023-12-27T15:05:51.462-06:00The Book of Revelation: Date and Context<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh0oZua_yfDIAA3q2G6Ab9sJ40k5IJccODFpnIB6ObEbyix3JKf43sSzkdJ96Oi_X1cQbnyTxMoG0jKcuds1W9Hl9VsWdnJ112MvXm5eq914egLJ5EqRfWgqjOS9l9LwlQbpAGxF5MFurNqjHy7dOEoZcPkNszxVBUwn-7YqePCfB-le2_fXSAdvWeIw1IL/s1920/yosi-prihantoro-xbbcjMYQN5I-unsplash.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1080" data-original-width="1920" height="219" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh0oZua_yfDIAA3q2G6Ab9sJ40k5IJccODFpnIB6ObEbyix3JKf43sSzkdJ96Oi_X1cQbnyTxMoG0jKcuds1W9Hl9VsWdnJ112MvXm5eq914egLJ5EqRfWgqjOS9l9LwlQbpAGxF5MFurNqjHy7dOEoZcPkNszxVBUwn-7YqePCfB-le2_fXSAdvWeIw1IL/s640/yosi-prihantoro-xbbcjMYQN5I-unsplash.jpg" width="389" /></a></div><div><br /></div><div>Last year, I finished teaching a Bible survey course, in which I gave a lesson on each book of the Bible. One exception to this pattern was that I spent two lessons on the book of Revelation. This post is adapted from my first lesson on the book from that series. I plan to add the second part next week [it is now <a href="https://www.forchristskingdom.com/2023/08/the-lamb-dragon-prostitute-beast-and.html">available here</a>]. You can also listen to the recordings of the lessons <a href="https://www.sermonaudio.com/solo/covenantfamily/sermons/series/144705/">here</a>. </div><br /><i>Authorship</i><div><br /></div><div>The book makes it plain that it came from Jesus Christ to his servant John, who wrote it down and sent it to the seven churches that are in Asia (1:1-4, 22:8). John was at this time banished to the island of Patmos on account of the testimony of Jesus (1:9). <br /><br />This John was the apostle John, who also wrote the Gospel of John and three epistles (1-3 John). The author’s reference to himself simply as “John” implies that he is the well-known apostle John. This is also the testimony of the church fathers in the second century, including two writers from the very churches addressed in Revelation. While some have proposed the idea that this could be a different John, this mostly stems from a dubious reading of a statement by Papias and the different style used in Revelation. </div><div><br /></div><div>While the style is a bit different than the apostle’s gospel and other epistles, this is because it is a different kind of writing, a book of apocalyptic prophecy similar to Daniel and Ezekiel (Rev. 1:1, 3, 22:7, 10). Despite the different genre, many of John’s typical themes appear, such as “living water” (John 4:7-15, 7:37-38, 19:34, Rev. 7:17, 21:6, 22:1, 17), Jesus as “the Word” (John 1:1, Rev. 19:13), Jesus as “the Lamb” (John 1:36, Rev. 5:6, 12-13, 7:14, etc.), Jesus as “the Truth/the True one” (John 14:6, Rev. 3:7, 19:11), and Jesus as our “shepherd” (John 10:11-16, Rev. 7:17). <br /><br /><i>Historical Context</i></div><div><br /></div><div>While there is a debate on the dating of this book, I believe John wrote this book in the 60s (c. AD 64), during the reign and persecution of Nero, in light of events that “must soon take place” (1:1, 22:6), including the fall of Jerusalem in AD 70. The alternative understanding, which I believe to be incorrect, is that it was written in the 90s in the reign of Domitian. <br /><br />Arguments for a date in the 60s:<br /><ol style="text-align: left;"><li>The book mentions seven rulers of Rome in Revelation 17:9-10 (Rome is identified by its well-known seven mountains). This passage mentions “five who have fallen,” and these would be Julius, Augustus, Tiberius, Caligula, and Claudius. It then mentions that “one is,” and this would be Nero (reigned AD 54-68). Then it says “the other has not yet come, and when he does come he must remain only a little while.” After Nero came Galba, who reigned for 7 months. </li><li>Revelation 11:1 describes the temple in Jerusalem like it was still standing and in use. “Rise and measure the temple of God and the altar and those who worship there…” Revelation 11:2 also describes Jerusalem like it had not yet been trampled by the nations.</li><li>In the reign of Nero, there was both pressure to worship of the emperor (especially in Asia Minor) and persecution of Christians by Jews and Romans. </li></ol></div><div>Addressing arguments for a date in the 90s:<br /><ol style="text-align: left;"><li>Irenaeus knew Polycarp, who in turn was discipled by John. Around AD 180-190 Irenaeus wrote concerning the interpretation of 666 that, “if it were necessary that his name should be distinctly revealed in this present time, it would have been announced by him who beheld the apocalyptic vision. For that was seen no very long time since, but almost in our day, towards the end of Domitian’s reign.” While at first it may seem that Irenaeus is saying that the <i>apocalyptic vision</i> was seen near the end of Domitian’s reign (81-96), his statement is better understood to say that <i>John</i> was seen then. </li><li>Even though there was pressure to worship the emperor and probably persecution of Christians under Domitian, there was also in the reign of Nero both pressure to worship the emperor (especially in Asia Minor) and well-attested persecution of Christians by Jews and Romans. Under both emperors, their persecution of Christians would have directly impacted Rome itself, but would have influenced policy around the empire (and hostile Jews had been trying to get the Romans to persecute Christians for years). </li><li>It is claimed that the church of Smyrna did not yet exist when Paul wrote Philippians (AD 61-62) due to comments that Polycarp, the bishop of Smyrna, made in a letter to the Philippians. But Polycarp does not actually refer to the time of Paul’s letter to the Philippians, but simply notes that the Philippians knew God at a time when those in Smyrna did not (Paul arrived in Philippi in AD 51). </li></ol><i><div><i><br /></i></div>Revelation’s prophesied events: primarily about the end times or the 1st century? </i><br /><br /> While some people approach Revelation as if it said, “this is a book about events that will take place in the final years of the age, in the distant future,” Revelation actually is mostly about events that were going to take place soon after it was written. This is said repeatedly and in different ways. <br /><br /></div><blockquote style="border: medium; margin: 0px 0px 0px 40px; padding: 0px; text-align: left;"><div>“The revelation of Jesus Christ, which God gave him to show to his servants the things <i>that must soon take place.</i>” (Revelation 1:1) </div><div><br /></div><div>“Blessed is the one who reads aloud the words of this prophecy, and blessed are those who hear, and who keep what is written in it, <i>for the time is near.</i>” (Revelation 1:3)</div><div><br /></div><div>“Therefore repent. If not, <i>I will come to you soon and war against them</i> with the sword of my mouth.” (Revelation 2:16, see also 2:5) </div><div><br /></div><div>“And he said to me, ‘These words are trustworthy and true. And the Lord, the God of the spirits of the prophets, has sent his angel to show his servants <i>what must soon take place</i>.’” (Revelation 22:6)</div><div><br /></div><div>“And behold,<i> I am coming soon</i>. Blessed is the one who keeps the words of the prophecy of this book.” (Revelation 22:7, see also 22:12, 20.)</div><div><br /></div><div>“And he said to me, ‘Do not seal up the words of the prophecy of this book, <i>for the time is near</i>.’” (Revelation 22:10, compare this with Daniel 8:26, 12:4, 9)</div></blockquote><div style="text-align: left;"><br /> In the concluding chapters, the book does describe events that follow from the events of the 1st century. It speaks of the millennium (20:1-6), which began in the 1st century but extends far beyond it and culminates with the final judgment and the new heaven and new earth (20:7-21:8). But the book is not primarily about the end times. It is primarily about events that took place soon after it was written.</div><div style="text-align: left;"><br /> This does not mean the book is not relevant to us. The prophecies of Jeremiah are still relevant for us, even though they were mostly fulfilled in events that took place in the 6th century BC. The book of Revelation continues to instruct the church about its Lord and Savior and about how to live and trust God amid the challenges of the present day. Additionally, the events of the 1st century are foundational for understanding the present new covenant era.<br /><br /><i>Original Recipients </i><br /><br />This book was originally written to churches in seven cities (1:4), each of which is given a particular message in chapters 2-3: Ephesus (2:1-7), Smyrna (2:8-11), Pergamum (2:12-17), Thyatira (2:18-28), Sardis (3:1-6), Philadelphia (3:7-13), Laodicea (3:14-22). <br /><br /> These seven churches were all located in the Roman province of Asia, the western part of Asia Minor (modern-day Turkey). They are listed in chapters 2-3 in the order one would come to them on a journey beginning on Patmos, which is an island off the coast near Ephesus. These particular letters introduce the terms, images, and concepts of the book and apply them to the 1st century experience of these churches (for example, see Jesus’ coming in judgment in 2:5, 14-16, 22-23, 3:3). These churches faced problems like persecution from its enemies, slander from the synagogues, and false teachers within who promoted idolatry and sexual immorality.<br /><br />The “angel” of each church, to which these messages are addressed, does not seem to refer to a spiritual being. How would John send a letter to an angel? And what would be the purpose? “Angel” is used here according to its meaning of “messenger” and refers to the preacher, who would read this book to the church. As John writes in 1:3, "Blessed is the one who reads aloud the words of this prophecy, and blessed are those who hear, and who keep what is written in it, for the time is near."</div><div style="text-align: left;"><br /></div>Peter Bringehttp://www.blogger.com/profile/10901261613782259514noreply@blogger.com1tag:blogger.com,1999:blog-3276867951288764737.post-88738290947671574382023-07-20T13:05:00.011-05:002023-07-22T13:52:24.300-05:00Desire "for" or "contrary to" in Genesis 3:16<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhc6VQqptYiFfi5i9GCOjyrGuopaP0nLnL4xiHymD3euGv4QO2m-CK1wTuAAUY7c7Wzg_R42oyXiCJSIn431x_TPge7JGj-bQdHT3rMORY5JiSTfXWy-kcRhTcVtl5p4cXPZbT9Exdz6c-FLv8UvkMiGV13EUDBNWQ2ANWOksZ6-VGL_QbhxYjb-RC2WRTu/s3308/IMG_5450.heic" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="2481" data-original-width="3308" height="240" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhc6VQqptYiFfi5i9GCOjyrGuopaP0nLnL4xiHymD3euGv4QO2m-CK1wTuAAUY7c7Wzg_R42oyXiCJSIn431x_TPge7JGj-bQdHT3rMORY5JiSTfXWy-kcRhTcVtl5p4cXPZbT9Exdz6c-FLv8UvkMiGV13EUDBNWQ2ANWOksZ6-VGL_QbhxYjb-RC2WRTu/s640/IMG_5450.heic" width="320" /></a></div><div><br /></div>I think the English Standard Version (ESV) had Genesis 3:16 right in its 2011 edition and messed up with the 2016 edition when it came to this verse. <br /><br />ESV 2011: “Your desire shall be for your husband, and he shall rule over you.”<br /><br />ESV 2016: “Your desire shall be contrary to your husband, but he shall rule over you.”<br /><br />The 2011 translation make more sense on a number of levels, is more compatible with historical exegesis, and is the option most compatible with similar uses of the phrase in Genesis 4:7 and Song of Solomon 7:10. <br /><br />This sentence is a reaffirmation of the creation order in the context of the fall. It was indirectly a chastisement, in that they were fallen and this subjection was less voluntary and agreeable. But it was primarily a correction of the woman's waywardness and a mercy that reaffirmed marriage and the fulfillment of their original design. They would not be separated. Man would not be alone and the woman would still be a helper fit for him, under his rule and care.<div><br /></div><div>The basic idea of the preposition in question, אֵל, is that of "toward." Since we are speaking of desire, it is most natural to translate it as "for." When a person's desire is directed toward an object, we say that he or she has a desire for it. <br /><br />The 2011 and 2016 translations offer very different meanings. In this context, “for” is a good thing and “contrary” is a bad thing. In Genesis 4:7, sin’s desire was for Cain, and that was bad because <i>sin</i> is bad. A “desire for” is the idea of possessing or having, which is good in the case of a husband and wife (Song 7:10, Gen. 3:16), but not good when sin wants to have you (Gen. 4:7). <div><br /></div><div>Likewise, "rule" in Genesis is a good thing, but it looks differently depending on what is being ruled. A bad thing like sin will be ruled by being crushed (4:7), while good things like day and night (1:18), a wife (3:16), a household (24:2), brothers (37:8), or Egypt (45:8, 26) will be ruled in a way that provides care, direction, protection, and well-being in a way that befits the particular relationship. Of course, Christ's benevolent rule of his church, exercised with self-sacrificial love, is the ideal for the way this is supposed to work in marriage (Eph. 1:22-23, 5:22-33). <div><br />The pronouncements in Genesis 3:14-19 are actions of God. They are God's response to sin, expressing both his justice and his mercy. They are not merely his description of the situation, except for the "because" clauses in verses 14 and 17. It would be odd for God to make the woman's desire contrary to her husband, but it does make sense for him to reaffirm his design. As Matthew Henry observed, God put enmity between the woman and the serpent, not between the woman and the man. Thank God! </div><div><br /></div></div></div>Peter Bringehttp://www.blogger.com/profile/10901261613782259514noreply@blogger.com0tag:blogger.com,1999:blog-3276867951288764737.post-58525762015618949082023-07-18T12:21:00.002-05:002023-07-18T14:13:57.112-05:00The Image of God<div class="separator" style="clear: both; text-align: center;"><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiqDlVd4SQTB_hWcUBCJ0dK1nd3S70CJnxq_30GdC2HArOUhZpHISRMMFKa8ASlzL57GZeZ2ltjcjgGj0uD5yDuj0q7eRaz9hlsvFpCXPYLfUbVXAtaQfw99hEM4LSvVM7iWlMwPvNx7Fy9JFZTc4-tAcHdwdGQO0UTW6_6kXOAzA7DXICEV02pkDcxL9-k/s1920/filip-urban-ffJ8Qa0VQU0-unsplash.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1282" data-original-width="1920" height="214" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiqDlVd4SQTB_hWcUBCJ0dK1nd3S70CJnxq_30GdC2HArOUhZpHISRMMFKa8ASlzL57GZeZ2ltjcjgGj0uD5yDuj0q7eRaz9hlsvFpCXPYLfUbVXAtaQfw99hEM4LSvVM7iWlMwPvNx7Fy9JFZTc4-tAcHdwdGQO0UTW6_6kXOAzA7DXICEV02pkDcxL9-k/s640/filip-urban-ffJ8Qa0VQU0-unsplash.jpg" width="320" /></a></div></div><blockquote>“Then God said, ‘Let us make man in our image, after our likeness. And let them have dominion over the fish of the sea and over the birds of the heavens and over the livestock and over all the earth and over every creeping thing that creeps on the earth.’ So God created man in his own image, in the image of God he created him; male and female he created them.” (Genesis 1:26–27)</blockquote>What is the image of God? The creation of man is different than anything that preceded it. Man is created with divine deliberation and in the image of God. <br /><br /><i><b>Mankind is the image of God. </b></i><br /><br />God created man in his image, after his likeness. The inclusion of “male and female” means that mankind is made up of male and female and that therefore both male and female humans are made in the image of God. <br /><br />Notice that God did not make some part of man in his image, but he made<i> man</i> in his image. Contrary to what some say, the image of God is not the soul or the mind or any other part of man, but man. It does not say the soul was created in God’s image, but that man was. Man is made in God’s image and is therefore God’s image. <br /><br />Mankind is the image of God. This means two things: man <i>represents</i> God and <i>resembles</i> God in the earth. <br /><br />Genesis 5:1-3 connects the ideas of image and son. The son resembles his father and represents his father. Especially in an ancient household, the son would represent his father and would bear his authority under him. Likewise, Adam was created as a son of God (Luke 3:38), to resemble God and to rule God’s earthly household on his behalf. As Paul said to the Athenians, “as even some of your own poets have said, ‘For we are indeed his offspring.’” (Acts 17:28). <br /><br />The doctrine of the image of God shows us what you are and what you are called to do. If you learn that a rock is a statue, you know what it is and what it is supposed to do. It is a statue that represents someone and it is suppose to resemble that person. <br /><br /><i><b>Mankind represents God.</b></i><br /><br />Man is God’s representative on earth, his vice-regent. This status gives man special dignity and value. By making man with this status, God has crowned him with glory and honor (Ps. 8:5). <br /><br />Besides sonship, two other analogies probably would have come to mind to the first readers of Genesis. <i>First</i>, in the ancient world, many kings regarded themselves as the image of God, as those who represented and ruled for him. <i>Second</i>, kings made images of themselves to symbolize their authority throughout their kingdom. <br /><br />As one commentator as put it, “Just as powerful earthly kings, to indicate their claim to dominion, erect an image of themselves in the provinces of their empire where they do not personally appear, so man is placed upon earth in God’s image as God’s sovereign emblem” (Gerhard von Rad). Just as a king might set up statues and flags and images on coins to assert his reign, so God has set up man as a symbol of his royal authority on earth.<br /><br />And just as a king would take an attack on his images personally, so to mistreat man is to attack God. “Whoever sheds the blood of man, by man shall his blood be shed, for God made man in his own image” (Gen. 9:6, see also Prov. 14:31 and James 3:9-10). <br /><br />Since man is God’s representative, he ought to be respected and his life ought to be protected. Humans are owed a basic respect due to being made in the image of God, a respect which includes all lawful endeavors to preserve human life. <br /><br />In Genesis 9, God explains that murder is wrong because it unjustly takes the life of one who bears God’s image. Biblical ethics provides a reason to value all humans, grounding their right to life not on their level of intelligence, physical abilities, racial identity, or usefulness to society, but as beings made in the image of God. <br /><br />Contrary to this teaching is the practice of racism, that is, animosity, contempt, or injustice on the basis of race, for all people groups are descended from Adam, made in the image of God. This teaching also forbids abortion and contempt for the life of the unborn, because a person’s right to life depends not on independence or mental capacity, but on his or her identity as a human, made in the image of God. This is not imputed to them at some point in their life. To be human is to be in the image of God. Mankind, like the rest of creation, produces according to its kind. From conception, the child is made in the image of God (Gen. 5:1-3).<br /><br />So avoid murderous thoughts, murderous and reviling words, murderous acts, and situations that needlessly endanger yourself or others. Use kind and courteous speech to your fellow man and promote peace. Defend and support human life by responsible provision, charity, care for health, self-defense, and supporting the state’s administration of public justice as it seeks to vindicate the dignity of God’s image. <br /><br />Since you represent God, you ought to resemble him. You ought not misrepresent him, but rather reflect his nature in the earth, doing all to his glory.<br /><br /><i><b>Mankind resembles God. </b></i><br /><br />Mankind was created with a resemblance to God. Man resembled God to display his glory on earth. In particular, as God’s representatives, we are made to resemble/reflect him in knowledge, righteousness, holiness, and dominion.<br /><br />Mankind was created both with the ability to resemble God and an actual resemblance to God. He was made as a rational being with true knowledge. He was made as a moral being with true righteousness. He was made as a religious being with true holiness. He was made as a productive being with true and good dominion. <br /><br /><i>Dominion</i> is an obvious resemblance in Genesis itself. God has been exercising his power and dominion, working on each day, forming and filling the earth. Now he creates a being who will have dominion over his creation and work the earth. We are sub-creators who image God in our work, resembling him and representing him, working on his behalf.<br /><blockquote>“The emphasis that is placed upon this dominion and its close relationship with the creation according to the image of God indicate conclusively that the image comes to expression in the dominion and by means of it must more and more explain and unfold itself.” (Herman Bavinck) </blockquote>Man was made as a rational being with true <i>knowledge</i>. This aspect is pointed out in Paul’s discussion of the image’s renewal. Colossians 3:10, “and have put on the new self, which is being renewed in knowledge after the image of its creator.” Think also of how knowledge and wisdom is discussed in Proverbs, as active in God’s work of creation and as something which man is to take hold of and exercise. <br /><br />With this knowledge, man can communicate with one another, and reason about and investigate this world. We learn about creation, about ourselves, about God. With this knowledge man can exercise dominion in wisdom in a way similar to God. While man’s knowledge is limited, it is sufficiently like God’s to communicate with God. <br /><br />Man was made as a moral being with true <i>righteousness</i> and a religious being with true <i>holiness</i>. We find these two traits in Ephesians 4:24, “and to put on the new self, created after the likeness of God in true righteousness and holiness.” <br /><br />True righteousness is conformity to the moral perfection of God. His nature is righteous. And his moral law is not an arbitrary expression of his whims, but a definition of what it looks like for man to reflect his righteous character. Unlike the pagan gods who expressed human vices on a supernatural scale, the true God is light, and in him is no darkness at all. He is faithful and just. His children ought to be as well. <br /><br />True holiness is total consecration to God and separation from the defilement of sin. You shall be holy, for the Lord your God is holy (Lev. 19, 1 Peter 1). God is set apart, undefiled, and pure - completely good. He is “inclined to all moral purity and recoils from all impurity of sin.” Mankind reflects God’s holiness by being totally consecrated to God, conforming its will to love and reject what he loves and rejects, demonstrating its devotion to him in worship and service. <br /><br /><i>Does man’s body resemble God? </i><br /><br />While man resembles God in certain ways, he does not physically resemble God, since God is invisible and has no divine body. (Jesus has a body now, but only because he became man in history - the divine nature is spiritual and infinite, without a physical body: 1 Tim. 1:17, John 4).<br /><br />Nevertheless, our bodies do express these resemblances as instruments. We use our bodies to communicate and apply knowledge, to exercise righteousness and holiness, to take dominion. As Paul said in Romans, our bodies parts ought to be instruments of righteousness. Our bodies do not physically resemble God, but our resemblance to God does express itself through the body. The whole man is the image of God. The whole man ought to obey him and confirm itself to his example. And it is because of the body that we can be visible images of the invisible God. <br /><blockquote>“The Bible makes man a unity … This living creature, then, and not some distillation from him, is an expression or transcription of the eternal, incorporeal creator in terms of temporal, bodily, creaturely existence - as one might attempt a transcription of, say, an epic into a sculpture, or a symphony into a sonnet.” (Derek Kinder)</blockquote>That man is made in the image of God does not mean that anything true about us is true about God. You cannot argue that since we have bodies, God has a body; since are male and female, God is male and female; since we are creatures, God is a creature - <i>no!</i> We are made in his image, he is <i>not</i> made in our image. Unlike God, we are physical, visible, and finite. Unlike us, God is invisible, a pure spirit, infinite and eternal in all his attributes. And yet, despite these differences, man is a visible likeness of the invisible God, manifesting his character and glory with our whole being.<br /><br />The differences between us and God make the resemblances all the more remarkable. Who are we to be called children of God? Who are we to talk to God? Who are we to imitate his work and dominion and represent him in his earth? And yet God has created man in his image, after his likeness, crowing him with glory and honor, setting him above the works of his hands. <br /><br /><i><b>Sin distorts the image of God, so that it needs restoration.</b></i><br /><br />Humanity still has some dignity as God’s image, and should be respected as such (Gen. 9:6). Yet man has marred the image and acts contrary to it. In one sense, man no longer resembles God. <br /><br />The doctrine of the image of God shows us what we are and what we are called to do. If you learn that a rock is a statue, you know what it is and what it is supposed to do. If it gets defaced, it is still a statue, but it does not fulfill its purpose well, and it is in need of restoration.<br /><br />Man remains a rational, moral, religious, and productive being, but his thinking is blind to God and futile, his righteousness is filthy rags, his religion is idolatrous, and his dominion is ultimately vain and often cruel. Man has false knowledge, false righteousness, false holiness. Fallen man is a glorious ruin, a defaced image. <br /><br />Humans are still to be respected and their life is still to be protected, but their worth only make their disgraceful depravity all the worse and all the more tragic. Man is still God’s image, but he is an image of God that has been defiled and the devil’s likeness imprinted upon it. <br /><br />Thanks be to God that he sent Jesus Christ to save his people that they might “put on the new self, which is being renewed in knowledge after the image of its creator” (Colossians 3:10).<br /><blockquote>“For as when a figure painted on wood has been soiled by dirt from outside, it is necessary for him whose figure it is to come again, so that the image can be renewed on the same material - because of his portrait even the material on which it is painted is not cast aside, but the portrait is reinscribed on it.” (Athanasius, <i>On the Incarnation</i>) </blockquote>In Colossians 3 and Ephesians 4, Paul speaks of how Jesus restores the image of God in his people by the work of the Spirit, having crucified the old man on the cross and risen again that his people might be raised to new life. Those who follow him are being renewed in the image of God in every respect. The image of God is being re-engraved on the hearts of believers by the Spirit of God. “And we all, with unveiled face, beholding the glory of the Lord, are being transformed into the same image from one degree of glory to another.” (2 Cor. 3:18)<br /><br />Jesus is the only hope of restoration. Apart from him, there is only the descent into disgrace and depravity and damnation. You and I must embrace him and his grace. <br /><br />These truths gives us reason to do evangelism. Out of love and respect for the lost, we bring them the saving gospel, that they might be restored to their ancient glory. <br /><br />And as those being renewed after the image of your Creator, put off your old manner of life and be transformed by the renewing of your mind. Put on the ways of the new self, being imitators of God. Seek after true knowledge, true righteousness, true holiness, exercising true dominion under God. <br /><br /><i><b>Conclusion </b></i><br /><blockquote>“And Jesus said to them, ‘Whose likeness and inscription is this?’ They said, ‘Caesar’s.’ Then he said to them, ‘Therefore render to Caesar the things that are Caesar’s, and to God the things that are God’s.’” (Matthew 22:20–21)</blockquote>Caesar had a claim on the money for the temporal benefits he had provided to his empire, having stamped the symbol of his authority on the coins. But God made man himself in his image, and therefore has a total claim on man himself. Give to God what is his! Give yourself, body and soul, to God, for you a symbol of his dominion. Live as representatives of God, endowed with dignity under him, called to resemble him in everything you do. Hold fast to Jesus Christ, the head of the new humanity, for it is by his grace that you may be restored. He is restoring the ancient glory of man, recalling him to his purpose under God, saving him from his doom, that the glory of God may cover the earth as the waters cover the sea.Peter Bringehttp://www.blogger.com/profile/10901261613782259514noreply@blogger.com0tag:blogger.com,1999:blog-3276867951288764737.post-21961633562026622792023-07-04T08:38:00.000-05:002023-07-04T08:38:18.109-05:00America, Bless God<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjexjEnIOKw-w9wUbNS4_54jGiWMCuFPHC4F7cFwzEh_NoirRsvxNUZdzAjmHMznSkCtQIWA6zjZUq45ve1dfXywSrzLCkQDfi4c2zr-IB-R59ZPNB70lT_E3V-VWfIB-FxjmWpK6qgrg2T_epuD8LOh1JkbDO4XXKNpxh-gDsIxxGfsY1fiPb_foBkJ8Qf/s1920/paul-weaver-ajIlMYniI_Q-unsplash.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1280" data-original-width="1920" height="213" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjexjEnIOKw-w9wUbNS4_54jGiWMCuFPHC4F7cFwzEh_NoirRsvxNUZdzAjmHMznSkCtQIWA6zjZUq45ve1dfXywSrzLCkQDfi4c2zr-IB-R59ZPNB70lT_E3V-VWfIB-FxjmWpK6qgrg2T_epuD8LOh1JkbDO4XXKNpxh-gDsIxxGfsY1fiPb_foBkJ8Qf/s640/paul-weaver-ajIlMYniI_Q-unsplash.jpg" width="320" /></a></div><div><br /></div><i>“And it is further recommended, that, together with devout thanksgiving, may be joined a penitent confession of our sins, and humble supplication for pardon, through the merits of our Savior...”<br /> -<a href="https://pilgrimhall.org/pdf/TG_Continental_Congress_Proclamations_1778_1784.pdf">The Continental Congress</a>, 1778 </i><br /><br /><i><b>God Has Blessed America</b></i><br /><br />There are many things we love about our country, from its natural beauty and abundance to the history of its people and their heroic sacrifices and achievements. We treasure our God-given rights to life, liberty, and the pursuit of happiness, proclaimed by the Declaration of Independence in 1776. Our country truly has been blessed by God in many ways. Compared to much of the world and much of history, our country is incredibly prosperous, powerful, and full of opportunity.<br /><br /><b><i>God Bless America</i></b><br /><br />It is good and right that we should ask for God’s blessing. In this way, we acknowledge our dependence upon him and seek his blessings for the present and the future. “Unless the LORD watches over the city, the watchman stays awake in vain” (Psalm 127:1). If we desire the well-being of our country and our posterity, we will pray for the blessing of God upon America.<br /><br /><i><b>America, Bless God?</b></i><br /><br />While it is good to call upon God for his blessing, we should not stop there. If someone gives you a gift, you should give them thanks. If someone saved your life, you would feel obligated to them. God has given you - and everyone you depend upon - life and everything. He has made a world full of good things that are beneficial, pleasant, and enjoyable. He sustains his creation and he sustains you. Therefore, you are obligated to God, to give him thanks and be devoted to him. “Bless the LORD, O my soul, and forget not all his benefits...” (Psalm 103:2).<br /><br />Each of us, and our country as a whole, ought to bless God. And yet, our ingratitude is all too evident. Not only do we often neglect him and his worship, but we break his laws and despise his word. Proverbs 28:9 says, “If one turns away his ear from hearing the law, even his prayer is an abomination.” It is not fair to expect God to listen to us if we do not listen to him. But mankind has repaid his generosity with rebellion and selfishness. Have you given God his due? Have you loved him with all your soul? Have you always loved your neighbor as yourself? We find impiety, greed, lust, pride, and deceit, the root of evil words and deeds. While God is generous and patient, he is a just ruler and will not approve of the guilty.<br /><br /><i><b>How Does God Bless?</b></i><br /><br />While God has pronounced a curse on sinners, he delays his judgment, giving time for repentance. He sent his Son, Jesus Christ, to bear this curse so that sinners may be blessed. Jesus satisfied divine justice by his death on the cross and rose again to offer forgiveness and reconciliation with God through faith in him. If you repent of your sins and believe in Jesus as your Lord and Savior, you shall be free from the curse and be truly blessed with him forever.<br /><br />And so, if we are to ask God for his blessing upon this country, we ought to do so with humble gratitude and faith in Christ, repenting of our sins, endeavoring after new obedience. Let us not presume upon his kindness, which is meant to lead us to repentance.<br /><br />Peter Bringehttp://www.blogger.com/profile/10901261613782259514noreply@blogger.com0tag:blogger.com,1999:blog-3276867951288764737.post-56109284852772153372023-06-22T16:44:00.003-05:002023-06-22T16:58:26.590-05:00The Iconoclast Controversy The early church was very cautious with images. For example, the regional council of Elvira in Spain in 305 said, “Pictures are not to be placed in churches, so that they do not become objects of worship and adoration.” But over time, images came to be used more and more, and various practices developed. <div><br /></div><div>Beginning in 725, Byzantine emperors, who felt convicted that the worship of God by images was wrong, began to outlaw religious images of Christ and the saints. They and others who opposed the veneration of images became known as “iconoclasts.” They did not forbid all art (e.g. the emperor’s image), but argued against the use of images in religious worship on the basis of the second commandment (Exodus 20:4-6) and also argued that “the only admissible figure of the humanity of Christ … is the bread and wine in the Holy Supper.” They said the other side was dividing the natures of Christ like Nestorians by portraying only one of his natures. The Council of Hieria (754) affirmed the iconoclast position and claimed to be an ecumenical council, though it failed to gain widespread recognition as such. <br /><br />Those who defended the veneration of images claimed that the iconoclasts were secret Monophysites who denied the reality of Christ’s humanity. Those who venerated images also argued that the emperor was overreaching into the affairs of the church. They had their chance when emperor Leo IV died and his widow Irene became regent for her infant son. Irene favored the use of icons and a general council was called to resolve the matter. It met in Nicaea in 787, and so is known as Nicaea II. The council approved the veneration of icons, distinguished this worship (προσκύνησις) from the worship due God alone (λατρεία), forbade the appointment of bishops by the civil rulers, and ordered that in each province of the church a regular synod be held at least once a year. While its provisions for church government were good, its position on icons was unbiblical and out of accord with the earlier teachings and practice of the church (in the Greek translation of the Old Testament, the second commandment uses these very words, προσκύνησις and λατρεία, and forbids them both with respect to images: “You shall not bow down to them or serve them…”). <br /><br />Despite the the fact that the bishop of Rome assented to the council, the Frankish clergy in Charlemagne’s kingdom wrote against the image worship affirmed by the council. A council at Frankfort (794) allowed that images may be set up in churches as books of the illiterate but forbade their veneration and denounced Nicaea II. A synod in Paris (825) also denounced Nicaea II and reproved the Pope for assenting to the council. Northern Europe would not recognize Nicaea II as an ecumenical council until the 12th century, and opposition would return during the Reformation of the 16th century. Even in the east, Emperor Leo V revived iconoclasm in 813 and it was another mother regent who favored icons, Theodora, who would restore them in 843. After this, the veneration of icons would become a distinctive emphasis of Eastern Orthodox churches, one of several positions that distinguishes them from Reformed churches. <br /><div></div></div><div><br /></div>Peter Bringehttp://www.blogger.com/profile/10901261613782259514noreply@blogger.com1