Born Again by the Word of God
“Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever.” (1 Peter 1:23)
Our rebirth into the family of God is quite unlike our natural birth. All human birth and, indeed, due to the universal curse placed on all creation (Romans 8:20-22) at the time of Adam’s rebellion (Genesis 3), all plant (1 Peter 1:24) and animal reproduction as well, is “of corruptible seed,” withering and dying.
Our spirits, however, if we have availed ourselves of God’s free offer of eternal life through the death of His dear Son, have been reborn of “incorruptible” seed, not subject to decay or death. The agent that brought about this transformation is the incorruptible “word of the Lord [which] endureth for ever” (v. 25).
This “word” is modified by two descriptors, both of which are emphatic in the Greek. First, it liveth; i.e., it actually possesses life. His sacrificial death yields our eternal life. Note the precious truth: “I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me” (Galatians 2:20). Secondly, the Word of God “abideth” (same word as “endureth” in verse 25) forever. There are two emphases here: One is on the quality of the Word; i.e., it will never change or lose its relevance. The other is on the self-perpetuating nature of the Word. It so consists of life that it is able to give life.
“This is the word which by the gospel is preached unto you” (1 Peter 1:25), by which we are born again to incorruptibility and immortality. “That by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust” (2 Peter 1:4). JDM
“Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever.” (1 Peter 1:23)
Our rebirth into the family of God is quite unlike our natural birth. All human birth and, indeed, due to the universal curse placed on all creation (Romans 8:20-22) at the time of Adam’s rebellion (Genesis 3), all plant (1 Peter 1:24) and animal reproduction as well, is “of corruptible seed,” withering and dying.
Our spirits, however, if we have availed ourselves of God’s free offer of eternal life through the death of His dear Son, have been reborn of “incorruptible” seed, not subject to decay or death. The agent that brought about this transformation is the incorruptible “word of the Lord [which] endureth for ever” (v. 25).
This “word” is modified by two descriptors, both of which are emphatic in the Greek. First, it liveth; i.e., it actually possesses life. His sacrificial death yields our eternal life. Note the precious truth: “I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me” (Galatians 2:20). Secondly, the Word of God “abideth” (same word as “endureth” in verse 25) forever. There are two emphases here: One is on the quality of the Word; i.e., it will never change or lose its relevance. The other is on the self-perpetuating nature of the Word. It so consists of life that it is able to give life.
“This is the word which by the gospel is preached unto you” (1 Peter 1:25), by which we are born again to incorruptibility and immortality. “That by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust” (2 Peter 1:4). JDM
Let the River Run DeepJohn Piper
I have always felt that the works of the famous British New Testament scholar, F. F. Bruce, are unnecessarily dry. In reading his memoirs, In retrospect, I discovered one of the reasons why. He said, "I do not care to speak much-especially in public-about the things that mean most to me."1 When you eliminate what means most to you from your writing and speaking, they will be dry. For myself, I would say just the opposite: "I do not care to speak much-especially in public-about the things that don't mean most to me."This raises a question that is larger than the relative transparency of our souls. It raises the question about the way in which deep emotions can be expressed in public. What is the place of spontaneity and form in venting the passions of one's heart? This is more of a problem for me than for Bruce. That's one reason I moved from teaching in college to preaching in the church. I assume passion has a big place in the life of a preacher. So maybe my ruminations on how Jeremiah handles emotions in the Book of Lamentations will fit your soul too.
I will make two observations about "The Lamentations of Jeremiah" and then draw out some implications for the use of spontaneity and form in the expression of "what means most to us."
First, Lamentations is a deeply emotional book. Jeremiah writes about what means most to him, and he writes in agony. He feels all the upheaval of Jerusalem in ruins. There is weeping (1:2), desolation (1:4), mockery (1:7), groaning (1:8), hunger (1:11), grief (2:11), and the horrid loss of compassion as mothers boil their own children to eat them (2:20; 4:10). If there ever was intensity and fervor in the expression of passion from the heart, this is it.
The second observation, then, comes as a surprise: This seems to be the most formally crafted book in the Old Testament. Of the five chapters, chapters 1, 2, and 4 are each divided into twenty-two stanzas (the number of letters in the Hebrew alphabet), and each stanza begins with a different letter of the alphabet. They are three acrostics.
Chapter 3 is even more tightly structured. Again there are twenty-two stanzas, but now each stanza has exactly three lines. The three lines in each stanza begin with the same letter, and each of the twenty-two stanzas begins with a different letter in alphabetical order.
This is the only chapter that is not an acrostic. But it still has twenty-two lines in conformity with the acrostic pattern of chapters 1-4. Now what do these two observations imply? First, they imply that genuine, heartfelt expression of our deepest emotions does not require spontaneity. Just think of all the mental work involved in finding all the right words to construct four alphabetical acrostics!
What constraint, what limitation, what submission to form! Yet what passion and power and heart! There is no necessary contradiction between form and fire.
Chapter 3 of Lamentations is the most personal and most intense. Here first-person references abound: "Remember my affliction and my wanderings, the wormwood and the gall!" (3:19). Here the peak of hope is reached: "Great is your faithfulness!" (3:23). But here the author submits himself to the narrowest form in all the book.
After reading Lamentations, we can no longer believe that unpondered prayers are more powerful or real or passionate or heartfelt or genuine or alive than prayers that are thoughtfully and earnestly (and painfully?) poured out through a carefully crafted form. The danger of formalism is real. Prayers and sermons that are read from a manuscript are usually stiff and unnatural and artificial.
But the danger of spontaneity is also great. If the heart is without passion, it will produce lifeless, jargon-laden spontaneity. And if the heart is aflame, no form will quench it.
But not only is spontaneity no necessary advantage and form no necessary hindrance to deep, personal expression of feeling, but even more, formed affection often strikes deeper. Deeper into reality and deeper into the hearer. Formed grief, while not heaving to and fro with uncontrollable sobs, has a peculiar profundity.
Imagine a man's response when he first hears that his wife and children have been taken captive by the enemy and slaughtered. He throws himself to the ground, cries out in torment, rips his clothes, and rubs his head in ashes, until his energy ebbs into a pitiable "No, no, no." Here is utter spontaneity, utterly real emotion, no studied design, no conscious constraints.
But picture this man a week later, when the services are over and the friends have departed, and he is alone with the weight of his loss. The excruciating pain of the first blast is gone, and now there is the throb and ache of an amputated soul. What does he do to express this deep and settling grief? Between the periodic heaving sobs he reaches for a form and begins to make his lamentation.
Studied, crafted, pondered, full of power. When the time comes, he will read or recite this lamentation. But no one will say of this formed grief: "It is canned." On the contrary, it will strike deeper than the sobs. It will show more of what he has brought up from the depths.
Emotions are like a river flowing out of one's heart. Form is like the riverbanks. Without them the river runs shallow and dissipates on the plain. But banks make the river run deep. Why else have humans for centuries reached for poetry when we have deep affections to express? The creation of a form happens because someone feels a passion. How ironic, then, that we often fault form when the real evil is a dry spring.
Years ago I wrote a poem called "The Innkeeper," about the pain that the innkeeper may have experienced when Herod's soldiers came to kill the baby boys and started the slaughter at the innkeeper's place-"the price for housing the Messiah here." In the introduction I pondered why poets struggle to let deep emotion flow through narrow forms of art.
Why this struggle? Why does the poet bind his heart with such a severe discipline of form? Why strain to give shape to suffering? Because Reality has contours. God is who He is, not what we wish or try to make Him be. His Son, Jesus Christ, is the great granite Fact. His hard sacrifice makes it evident that our spontaneity needs Calvarylike discipline. Perhaps the innkeeper paid dearly for housing the Son of God. Should it not be costly to penetrate and portray this pain?2
Many pastors are not known for expressing deep emotions. This seems to me especially true in relation to the profoundest theological realities. This is not good, because we ought to experience the deepest emotions about the deepest things. And we ought to speak often, and publicly, about what means most to us, in a way that shows its value.
Brothers, we must let the river run deep. This is a plea for passion in the pulpit, passion in prayer, passion in conversation. It is not a plea for thin, whipped-up emotionalism. ("Let's all stand up and smile!") It is a plea for deep feelings in worthy forms from Godbesotted
hearts and minds.
Enslaved by Debt
Proverbs 22:7
Personal debt has skyrocketed in our Western culture. Easy credit, a desire for material goods, and an unwillingness to save and wait have led many people down the path of financial bondage. The Bible doesn’t forbid borrowing, but it clearly warns us of its negative consequences. Our verse today describes the borrower as the lender’s slave.
Every dollar you borrow costs you a measure of freedom. Your paycheck is no longer entirely yours; a part of it must be set aside to repay your creditor. As the interest adds up, the financial burden may necessitate longer working hours. For Christians, the obligation to repay debt oftentimes hinders the ability to give to
the Lord’s work or help people in need. Instead of getting the first part, God gets leftovers or nothing at all.
The consequences of accumulating debtreach beyond monetary issues. The burden of mounting bills creates emotional and relational stress. In fact, financial problems are one of the leading causes of divorce. Even our relationship with the Lord is affected when we let our appetite for the world’s goods override our obedience to biblical principles. Although God promises to supply our needs, how often do we jump ahead of Him and provide for ourselves with “easy payment plans.”
The next time you are tempted to charge a purchase that you really can’t afford, stop! Go home and ask the Lord if He wants you to have it. If He does, ask Him to provide it. Then wait. True freedom comes to those who rely on the Lord’s promises instead of their credit cards.
An Eternal Holy Calling
“Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began.” (2 Timothy 1:9)
There appears to be an apparent conflict between God’s salvation, which was determined “before the world began,” and our present need to persuade men to believe the gospel (2 Corinthians 5:11). Jesus urged whoever was burdened to “come unto me” (Matthew 11:28), while insisting He had chosen His disciples rather than the other way around (John 15:16). Scripture often expresses this paradox.
Ephesians 2:8-9 states that our salvation is “not of works” but comes to us by the grace of God through faith—and even that faith is God’s gift. Few would argue that salvation is some sort of cooperative work between God and man, since there is no question that our salvation is not due to our efforts. Many passages verify that teaching.
Today’s text insists that our salvation was “according to his own purpose and grace.” Our salvation must meet the requirements set by God’s standards. Just what does that demand?
God must be holy and just while justifying the ungodly (Romans 3:26). His holiness cannot be compromised. Thus, the incarnate and sinless Redeemer had to be sacrificed in order to reconcile sinful man with a holy God (2 Corinthians 5:21 and Revelation 13:8b). Then, the absolute sequence of redemption through grace had to be determined for those “who are the called according to his purpose” (Romans 8:28 and 1 Peter 1:2).
The Teacher and His Words
“For by thy words thou shalt be justified, and by thy words thou shalt be condemned.” (Matthew 12:37)
In many churches, teachers are in short supply. Evidently many who have the Spirit-given gift of teaching are not using it as they should. On the other hand, a Christian must never assume the role of teacher without clear leading from above. As the teacher of the early Jerusalem church wrote, “My brethren, be not many masters, knowing that we shall receive the greater condemnation” (James 3:1). Christ taught in our text that by our words we shall be judged and either justified or condemned. Since for “every idle word that men shall speak, they shall give account thereof in the day of judgment” (Matthew 12:36), how much more so will the words of a teacher be scrutinized, especially a teacher of the Word of God.
Another reason one should be slow to don the cloak of a teacher is that even a teacher finds it hard to live up to his own teachings. “For in many things we offend all [better, ‘we all stumble’]. If any man [stumble] not in word, the same is a perfect man” (James 3:2). Speaking of the Jewish teachers, Jesus instructed His listeners to do what their teachers said, not what they did (Matthew 23:3), and then He condemned hypocritical teachers with seven stinging “woes” (vv. 13-33).
The proper use of the teaching gift perhaps yields greater honor than most but also greater condemnation if error or hurt creeps in. The church does need all the gifts and should not neglect any genuinely Spirit-given gifts of its members.
Nevertheless, one might contemplate the aggressive, anti-creationist stance taken by many professors at evangelical churches, colleges, and seminaries today, teaching theistic evolution, the day-age theory, framework hypothesis, etc., and wonder if Christ’s reference to the “millstone” around the neck might apply (Luke 17:2). JDM
| ||
Recognizing God's Handiwork Psalms 33:3-11
The work God does is creative. He made heaven, earth, and all living creatures. He formed Adam and Eve in His image and knitted each of us in our mother's womb.
His work is also powerful. Through His Son Jesus, He accomplished a great salvation for all who trust in the Savior. Our heavenly Father worked mightily to open a way for us to be reconciled to Him and adopted into His family. Not only that, but God's work is ongoing, and Jesus is the One who holds all things together (Col. 1:17).
In order to recognize God's handiwork, we need to pray in an active, persistent manner. Christ-centered prayers narrow our focus to the Lord. Then we can more readily identify His actions and see how to join Him. Self-centered petitions serve to distract us from Him.
The Father also wants our heart and mind yielded to His will. Pursuing our own agenda shifts the focus to ourselves and makes us lose sight of the Lord. But a submissive attitude prepares us to listen and obey. Regularly concentrating on God's Word will clear our minds and help us understand what the Lord is doing.
When we combine these disciplines with discernment and patience, we will have positioned ourselves to discover how God is working in our lives and in our world.
Our Lord is at work today--calling nonbelievers to saving faith and the redeemed to a closer walk with Him. His plans include individuals, families, and nations. Have you been too busy or distracted to notice what He's doing? Confess your inattention and refocus your heart and mind on Him.
The Priority of Relationship
Revelation 2:1-7
Ephesuswas the home of a tremendous ministry. Despite harsh persecution, the church planted by Paul endured opposition, spread the gospel, and was quick to challenge false prophets. But 30 years after the apostle left, John’s revelation included a stern warning for those believers.
Imagine how the words of Revelation 2 must have struck the Ephesians when they read them. After complimenting their service to the gospel, Christ said, “But I have this against you . . .” That phrase was no doubt extremely disconcerting. The Lord warned them that they had left their first love. In other words, all of their work was being done with wrong motives.
Christ called the Ephesians to remember their love for Him and their delight in His salvation. Service is no substitute for an intimate relationship, but modern believers continue to fall into this subtle trap. The commendable things that we do count for nothing unless they stem from a vibrant personal connection with God. Our work can’t be effective or fruitful unless He is in it.
In fact, God is more interested in you and your personal relationship with Him than in a thousand lifetimes of good works. He desires to be the satisfaction and delight of His children so that their service is a result of loving devotion.
There are plenty of wrong reasons to labor for the kingdom. However, God is satisfied only with service motivated by love for Him. He wants those with selfish intentions to return to their first love. In that way, hearts and minds can be renewed, and service to the Lord will be more fruitful.
A Man Worthy of Our Praise
Matthew 8:23-27
The men traveling with Jesus on a stormy Galilean night said something that ought to make us sit up and take notice. �What kind of a man is this . . . ?� If we ask ourselves that same question, we will start to see the big picture of who Jesus is instead of concentrating on the �slivers� of personality revealed by individual stories.
When the wind, which has been funneled through a narrow gorge, pushes out over the Sea of Galilee, the water becomes turbulent. Jesus and His disciples were caught in just such a dangerous storm while making their way to Gadara. Waves crashed over the deck of the wooden boat. The experienced seamen onboard were certain that death was imminent.
But Jesus was sleeping. He was resting quietly during a storm so frightening that the Greek word used to describe it is seismos--from the same root that gives us the phrase �seismic activity� for earthquakes. What kind of man is this who can sleep while the boat heaves and pitches? The answer is: the One who createdthe seas and knows how a storm brews and what energy causes a wave to stay in motion. That�s the kind of man: a divine Being cloaked in humanity, who rebuked the winds and sea so that they became perfectly calm.
Scripture indicates that both the air and the water were instantly stilled. Such is the power of Jesus, the Creator and Lord over the universe. Taken together, all the Bible stories about Jesus reveal the �big picture� that He is the only man worthy of glory, honor, and praise (Dan. 7:13-14).
The Blessed Man
�And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper.� (Psalm 1:3)
The first Psalm constitutes a contrast between the godly individual who delights in God�s law and the ungodly person who is destined for destruction. �Blessed� literally means �happy,� and the habits of such a happy one are described as not only avoiding the thought patterns and lifestyle of the ungodly (v. 1), but also delighting in and obeying the Word of God (v. 2). Our text describes four results of being blessed or happy in the biblical sense.
First, �he shall be like a tree planted by the rivers of water,� with the implication being to dwell in a secure, bountiful state. The verb �plant� actually means �transplanted,� now firmly rooted and provided for, no longer vulnerable, tentative, and undernourished.
Second, he �bringeth forth his fruit in his season.� One does not so nourish a tree without any purpose. Here, following the analogy, the godly individual, nourished and protected by his Maker, can likewise expect to accomplish a purpose�in this case to bear spiritual, eternal fruit.
Third, �his leaf also shall not wither.� Eternal life is the present possession of all who have been �transplanted� by the Lord. Such a one can expect to faithfully bring forth precious fruit in each season of his life.
Fourth, �whatsoever he doeth shall prosper.� Success in each endeavor undertaken by one whose delight is the Lord can be expected, such success defined by that which brings spiritual maturity, and eternal fruit, and prosperity, as He defines prosperity.
�For the LORD knoweth the way of the righteous: but the way of the ungodly shall perish� (v. 6). JDM
The work God does is creative. He made heaven, earth, and all living creatures. He formed Adam and Eve in His image and knitted each of us in our mother's womb.
His work is also powerful. Through His Son Jesus, He accomplished a great salvation for all who trust in the Savior. Our heavenly Father worked mightily to open a way for us to be reconciled to Him and adopted into His family. Not only that, but God's work is ongoing, and Jesus is the One who holds all things together (Col. 1:17).
In order to recognize God's handiwork, we need to pray in an active, persistent manner. Christ-centered prayers narrow our focus to the Lord. Then we can more readily identify His actions and see how to join Him. Self-centered petitions serve to distract us from Him.
The Father also wants our heart and mind yielded to His will. Pursuing our own agenda shifts the focus to ourselves and makes us lose sight of the Lord. But a submissive attitude prepares us to listen and obey. Regularly concentrating on God's Word will clear our minds and help us understand what the Lord is doing.
When we combine these disciplines with discernment and patience, we will have positioned ourselves to discover how God is working in our lives and in our world.
Our Lord is at work today--calling nonbelievers to saving faith and the redeemed to a closer walk with Him. His plans include individuals, families, and nations. Have you been too busy or distracted to notice what He's doing? Confess your inattention and refocus your heart and mind on Him.
The Priority of Relationship
Revelation 2:1-7
Ephesuswas the home of a tremendous ministry. Despite harsh persecution, the church planted by Paul endured opposition, spread the gospel, and was quick to challenge false prophets. But 30 years after the apostle left, John’s revelation included a stern warning for those believers.
Imagine how the words of Revelation 2 must have struck the Ephesians when they read them. After complimenting their service to the gospel, Christ said, “But I have this against you . . .” That phrase was no doubt extremely disconcerting. The Lord warned them that they had left their first love. In other words, all of their work was being done with wrong motives.
Christ called the Ephesians to remember their love for Him and their delight in His salvation. Service is no substitute for an intimate relationship, but modern believers continue to fall into this subtle trap. The commendable things that we do count for nothing unless they stem from a vibrant personal connection with God. Our work can’t be effective or fruitful unless He is in it.
In fact, God is more interested in you and your personal relationship with Him than in a thousand lifetimes of good works. He desires to be the satisfaction and delight of His children so that their service is a result of loving devotion.
There are plenty of wrong reasons to labor for the kingdom. However, God is satisfied only with service motivated by love for Him. He wants those with selfish intentions to return to their first love. In that way, hearts and minds can be renewed, and service to the Lord will be more fruitful.
A Man Worthy of Our Praise
Matthew 8:23-27
The men traveling with Jesus on a stormy Galilean night said something that ought to make us sit up and take notice. �What kind of a man is this . . . ?� If we ask ourselves that same question, we will start to see the big picture of who Jesus is instead of concentrating on the �slivers� of personality revealed by individual stories.
When the wind, which has been funneled through a narrow gorge, pushes out over the Sea of Galilee, the water becomes turbulent. Jesus and His disciples were caught in just such a dangerous storm while making their way to Gadara. Waves crashed over the deck of the wooden boat. The experienced seamen onboard were certain that death was imminent.
But Jesus was sleeping. He was resting quietly during a storm so frightening that the Greek word used to describe it is seismos--from the same root that gives us the phrase �seismic activity� for earthquakes. What kind of man is this who can sleep while the boat heaves and pitches? The answer is: the One who createdthe seas and knows how a storm brews and what energy causes a wave to stay in motion. That�s the kind of man: a divine Being cloaked in humanity, who rebuked the winds and sea so that they became perfectly calm.
Scripture indicates that both the air and the water were instantly stilled. Such is the power of Jesus, the Creator and Lord over the universe. Taken together, all the Bible stories about Jesus reveal the �big picture� that He is the only man worthy of glory, honor, and praise (Dan. 7:13-14).
The Blessed Man
�And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper.� (Psalm 1:3)
The first Psalm constitutes a contrast between the godly individual who delights in God�s law and the ungodly person who is destined for destruction. �Blessed� literally means �happy,� and the habits of such a happy one are described as not only avoiding the thought patterns and lifestyle of the ungodly (v. 1), but also delighting in and obeying the Word of God (v. 2). Our text describes four results of being blessed or happy in the biblical sense.
First, �he shall be like a tree planted by the rivers of water,� with the implication being to dwell in a secure, bountiful state. The verb �plant� actually means �transplanted,� now firmly rooted and provided for, no longer vulnerable, tentative, and undernourished.
Second, he �bringeth forth his fruit in his season.� One does not so nourish a tree without any purpose. Here, following the analogy, the godly individual, nourished and protected by his Maker, can likewise expect to accomplish a purpose�in this case to bear spiritual, eternal fruit.
Third, �his leaf also shall not wither.� Eternal life is the present possession of all who have been �transplanted� by the Lord. Such a one can expect to faithfully bring forth precious fruit in each season of his life.
Fourth, �whatsoever he doeth shall prosper.� Success in each endeavor undertaken by one whose delight is the Lord can be expected, such success defined by that which brings spiritual maturity, and eternal fruit, and prosperity, as He defines prosperity.
�For the LORD knoweth the way of the righteous: but the way of the ungodly shall perish� (v. 6). JDM
Once for All
�For in that he died, he died unto sin once: but in that he liveth, he liveth unto God.� (Romans 6:10)
The Greek word ephapax translated �once� in this verse actually means �once for all.� Christ did not have to die again and again, a new death for every sinner. He died unto sin once for all, His death being sufficient to take away �the sin of the [whole] world� (John 1:29).
The word ephapax occurs only five times in the Bible. Our text is the first, confirming that His once-for-all death for sin was sufficient forever; He now lives wholly �unto God.� The second confirms the reality of this permanent resurrection. In Jewish law, a factual claim was considered confirmed by the principle that �in the mouth of two or three witnesses every word may be established� (Matthew 18:16). Paul recalls that the resurrected Christ �was seen of above five hundred brethren at once� (1 Corinthians 15:6). Two or three would have sufficed, but He had five hundred witnesses. These saw Him alive once for all, and their lives were forever changed.
The other three references are in Hebrews: �[He] needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people�s: for this he did once [that is, �once for all�], when he offered up himself.� �Neither by the blood of goats and calves, but by his own blood he entered in once [�once for all�] into the holy place, having obtained eternal redemption for us.� �By the which will we are sanctified through the offering of the body of Jesus Christ once for all� (Hebrews 7:27; 9:12; 10:10).
Once for all He died for sin, then with His own shed blood He entered into the presence of the Father, sanctified us forever, and was raised from the dead by impeccable testimony, once for all. HMM
�For in that he died, he died unto sin once: but in that he liveth, he liveth unto God.� (Romans 6:10)
The Greek word ephapax translated �once� in this verse actually means �once for all.� Christ did not have to die again and again, a new death for every sinner. He died unto sin once for all, His death being sufficient to take away �the sin of the [whole] world� (John 1:29).
The word ephapax occurs only five times in the Bible. Our text is the first, confirming that His once-for-all death for sin was sufficient forever; He now lives wholly �unto God.� The second confirms the reality of this permanent resurrection. In Jewish law, a factual claim was considered confirmed by the principle that �in the mouth of two or three witnesses every word may be established� (Matthew 18:16). Paul recalls that the resurrected Christ �was seen of above five hundred brethren at once� (1 Corinthians 15:6). Two or three would have sufficed, but He had five hundred witnesses. These saw Him alive once for all, and their lives were forever changed.
The other three references are in Hebrews: �[He] needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people�s: for this he did once [that is, �once for all�], when he offered up himself.� �Neither by the blood of goats and calves, but by his own blood he entered in once [�once for all�] into the holy place, having obtained eternal redemption for us.� �By the which will we are sanctified through the offering of the body of Jesus Christ once for all� (Hebrews 7:27; 9:12; 10:10).
Once for all He died for sin, then with His own shed blood He entered into the presence of the Father, sanctified us forever, and was raised from the dead by impeccable testimony, once for all. HMM
True Spiritual Growth James 1:17-27
If you want to genuinely grow in spiritual maturity, it is not enough to simply be instructed by the Word of God. You may love going to church or listening to Christian radio programs. You might talk about everything you hear and assume you're growing because your knowledge is increasing. However, if you don't actually grow closer to God by allowing His Word to change you from the inside out, your head will merely continue to fill with information. You might even sound like a godly person who is admired for the ability to quote chapter and verse. But if you don't take the next step and allow God to touch others' lives through you, you're missing the point.
Spiritual growth is the result of practicing the truth you receive from God. He wants you to give away what He gives you--that is, by loving and serving others and sharing the truth of the gospel. Our example is Jesus, who said that He did not come to be served, but to serve even the lowest outcasts in His society (Matt. 20:28). He could have exalted Himself and spent all His time preaching and teaching. Instead, Jesus did only the Father's will, which was to reveal His heart of love to a broken world. The Lord sacrificially involved Himself in people's lives, and He calls us to follow in His footsteps.
God's plan is to reach the world through you. If that weren't the case, He would have taken you to heaven as soon as you were saved. But you are here for a purpose--to live out Christ's life alongside hurting people who desperately need to experience His love.
Knowing the Heart of God
1 Corinthians 13:11-13
Most people long to be understood. We may have many acquaintances, but we all have a deep need to feel truly known by those we love most. This is because we were created in God's image--He also desires to be intimately understood and loved by us.
Just as you don't want to be known for only the superficial details of who you appear to be, it's not enough to know about the Lord. He wants us to learn how He thinks and feels, what's important to Him, and what His purposes are. Of course, it's impossible for man to completely know the mind of the Creator of the universe. In Isaiah 55:9, He tells us, "As the heavens are higher than the earth, so are My ways higher than your ways and My thoughts than your thoughts." The depth and breadth of His mind is so great we will never be able to fully grasp it in this lifetime.
However, we can better understand God's heart and character by seeking Him and learning day by day from His Word. If we genuinely desire to walk in His ways, we must first genuinely know Him. We come to know our friends better by sharing more experiences together. Similarly, we will also understand God better the longer we walk with Him and meditate on what He has revealed about Himself in the Bible.
God wants you to seek Him with all your heart, and He promises that when you do, you will find Him (Jer. 29:13). So, the next time you're feeling a need to be better understood, turn to the One who understands you perfectly. Even more importantly, ask Him to help you know Him better.
The Christian's Lifestyle: Our Calling
�I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called.� (Ephesians 4:1)
As Christians, we are called �out of darkness into his marvellous light� (1 Peter 2:9). Our calling is identified as �the heavenly calling� (Hebrews 3:1), and high, in the sense of majestic (Philippians 3:14), and we are told that the called (Romans 1:6) are called according to His purpose (Romans 8:28). But we also are told to �give diligence to make your calling and election sure� (2 Peter 1:10). There is much in Scripture about our calling, and although the calling is God�s work and prerogative, we are expected to add to our faith �virtue; and to virtue knowledge; And to knowledge temperance; and to temperance patience; and to patience godliness; And to godliness brotherly kindness; and to brotherly kindness charity� (2 Peter 1:5-7).
We are �called to be saints� (Romans 1:7). That is, the purpose for which we have been called or invited by God to become one of His chosen is to be holy! Everything in our lifestyle should center around the fact that �we are his workmanship, created in Christ Jesus unto good works� (Ephesians 2:10).
Other aspects of our calling are the results of that holy character, which should be the ever-controlling dominant factor in our lives.
The specifically cited traits in this context are attitudes of lowliness (see Philippians 2:1-3) and meekness (see Colossians 3:12-17), all the while �endeavoring to keep the unity of the Spirit� (Ephesians 4:3). A summary of this calling is found in Paul�s closing comment to the Corinthian church: �Be perfect, be of good comfort, be of one mind, live in peace; and the God of love and peace shall be with you� (2 Corinthians 13:11). HMM III
If you want to genuinely grow in spiritual maturity, it is not enough to simply be instructed by the Word of God. You may love going to church or listening to Christian radio programs. You might talk about everything you hear and assume you're growing because your knowledge is increasing. However, if you don't actually grow closer to God by allowing His Word to change you from the inside out, your head will merely continue to fill with information. You might even sound like a godly person who is admired for the ability to quote chapter and verse. But if you don't take the next step and allow God to touch others' lives through you, you're missing the point.
Spiritual growth is the result of practicing the truth you receive from God. He wants you to give away what He gives you--that is, by loving and serving others and sharing the truth of the gospel. Our example is Jesus, who said that He did not come to be served, but to serve even the lowest outcasts in His society (Matt. 20:28). He could have exalted Himself and spent all His time preaching and teaching. Instead, Jesus did only the Father's will, which was to reveal His heart of love to a broken world. The Lord sacrificially involved Himself in people's lives, and He calls us to follow in His footsteps.
God's plan is to reach the world through you. If that weren't the case, He would have taken you to heaven as soon as you were saved. But you are here for a purpose--to live out Christ's life alongside hurting people who desperately need to experience His love.
Knowing the Heart of God
1 Corinthians 13:11-13
Most people long to be understood. We may have many acquaintances, but we all have a deep need to feel truly known by those we love most. This is because we were created in God's image--He also desires to be intimately understood and loved by us.
Just as you don't want to be known for only the superficial details of who you appear to be, it's not enough to know about the Lord. He wants us to learn how He thinks and feels, what's important to Him, and what His purposes are. Of course, it's impossible for man to completely know the mind of the Creator of the universe. In Isaiah 55:9, He tells us, "As the heavens are higher than the earth, so are My ways higher than your ways and My thoughts than your thoughts." The depth and breadth of His mind is so great we will never be able to fully grasp it in this lifetime.
However, we can better understand God's heart and character by seeking Him and learning day by day from His Word. If we genuinely desire to walk in His ways, we must first genuinely know Him. We come to know our friends better by sharing more experiences together. Similarly, we will also understand God better the longer we walk with Him and meditate on what He has revealed about Himself in the Bible.
God wants you to seek Him with all your heart, and He promises that when you do, you will find Him (Jer. 29:13). So, the next time you're feeling a need to be better understood, turn to the One who understands you perfectly. Even more importantly, ask Him to help you know Him better.
The Christian's Lifestyle: Our Calling
�I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called.� (Ephesians 4:1)
As Christians, we are called �out of darkness into his marvellous light� (1 Peter 2:9). Our calling is identified as �the heavenly calling� (Hebrews 3:1), and high, in the sense of majestic (Philippians 3:14), and we are told that the called (Romans 1:6) are called according to His purpose (Romans 8:28). But we also are told to �give diligence to make your calling and election sure� (2 Peter 1:10). There is much in Scripture about our calling, and although the calling is God�s work and prerogative, we are expected to add to our faith �virtue; and to virtue knowledge; And to knowledge temperance; and to temperance patience; and to patience godliness; And to godliness brotherly kindness; and to brotherly kindness charity� (2 Peter 1:5-7).
We are �called to be saints� (Romans 1:7). That is, the purpose for which we have been called or invited by God to become one of His chosen is to be holy! Everything in our lifestyle should center around the fact that �we are his workmanship, created in Christ Jesus unto good works� (Ephesians 2:10).
Other aspects of our calling are the results of that holy character, which should be the ever-controlling dominant factor in our lives.
The specifically cited traits in this context are attitudes of lowliness (see Philippians 2:1-3) and meekness (see Colossians 3:12-17), all the while �endeavoring to keep the unity of the Spirit� (Ephesians 4:3). A summary of this calling is found in Paul�s closing comment to the Corinthian church: �Be perfect, be of good comfort, be of one mind, live in peace; and the God of love and peace shall be with you� (2 Corinthians 13:11). HMM III
No comments:
Post a Comment
Note: Only a member of this blog may post a comment.