Tag: God

The Shepherd's Voice

Conversations With Jesus: The Q&A Session

Posted on by The Shepherd's Voice

Simon Peter said to him, “Lord, where are you going?” Jesus answered him, “Where I am going you cannot follow me now, but you will follow afterward.” Peter said to him, “Lord, why can I not follow you now? I will lay down my life for you.” Jesus answered, “Will you lay down your life for me? Truly, truly, I say to you, the rooster will not crow till you have denied me three times.

“Let not your hearts be troubled. Believe in God; believe also in me. In my Father’s house are many rooms. If it were not so, would I have told you that I go to prepare a place for you? And if I go and prepare a place for you, I will come again and will take you to myself, that where I am you may be also. And you know the way to where I am going.” Thomas said to him, “Lord, we do not know where you are going. How can we know the way?” Jesus said to him, “I am the way, and the truth, and the life. No one comes to the Father except through me. If you had known me, you would have known my Father also. From now on you do know him and have seen him.”

Philip said to him, “Lord, show us the Father, and it is enough for us.” Jesus said to him, “Have I been with you so long, and you still do not know me, Philip? Whoever has seen me has seen the Father. How can you say, ‘Show us the Father’? Do you not believe that I am in the Father and the Father is in me? The words that I say to you I do not speak on my own authority, but the Father who dwells in me does his works. Believe me that I am in the Father and the Father is in me, or else believe on account of the works themselves.

“Truly, truly, I say to you, whoever believes in me will also do the works that I do; and greater works than these will he do, because I am going to the Father. Whatever you ask in my name, this I will do, that the Father may be glorified in the Son. If you ask me anything in my name, I will do it.

“If you love me, you will keep my commandments. And I will ask the Father, and he will give you another Helper, to be with you forever, even the Spirit of truth, whom the world cannot receive, because it neither sees him nor knows him. You know him, for he dwells with you and will be in you.

“I will not leave you as orphans; I will come to you. Yet a little while and the world will see me no more, but you will see me. Because I live, you also will live. In that day you will know that I am in my Father, and you in me, and I in you. Whoever has my commandments and keeps them, he it is who loves me. And he who loves me will be loved by my Father, and I will love him and manifest myself to him.” Judas (not Iscariot) said to him, “Lord, how is it that you will manifest yourself to us, and not to the world?” Jesus answered him, “If anyone loves me, he will keep my word, and my Father will love him, and we will come to him and make our home with him. Whoever does not love me does not keep my words. And the word that you hear is not mine but the Father’s who sent me. These things I have spoken to you while I am still with you. 26 But the Helper, the Holy Spirit, whom the Father will send in my name, he will teach you all things and bring to your remembrance all that I have said to you” (John 13:36-14:26).

If I had a great teacher who was getting ready to go away, I’d be wanting to ask him all sorts of questions–picking his brain for any knowledge he could pass along to me. We’ve all known people like that, those people we’d love to sit with for hours and glean their wisdom. The disciples of Jesus had such a chance–and one wonders what they were thinking! They clearly still had little to no understanding of Jesus’ mission to the world–or to them.

Context

The time has come for Jesus to complete His mission. Before doing so, He spends some last few moments with His disciples–instructing, encouraging, and answering questions. This “Q&A session” takes place immediately after Judas Iscariot departs. Jesus and the other disciples are now alone, as He continues His teaching to them. This particular scene can be broken up into a few questions by the disciples:

  • Peter’s Questions (13:36-38)
  • Thomas’s Question (14:1-7)
  • Philip’s Question (14:8-14)
  • Judas’s Question (14:15-26)

Peter’s Questioning of Jesus

Peter, responding to Jesus’ earlier comment, asks for clarification on where He is going. Jesus does not tell him specifically, but John makes it clear in other passages that He is referring to His return to the Father. Jesus assures Peter (and the rest) that they will follow Him, only “later” (v. 36). Peter, as impulsive as ever, objects: “Why can’t I follow you now? I would give up my very life for you” (emphasis added)? Jesus replies simply, “Will you really give up your life for Me? Actually, Peter, you will deny that you know Me three times before the rooster crows in the morning” (paraphrase). Jesus concludes that little conversation with this, making no more comments about it.

Of course, we know that Peter did indeed deny Christ three times before the rooster crowed. The difference between Peter’s denials and Judas’ betrayal lie only in the fact that Peter experienced godly sorrow and repented when questioned by Christ (21:15-17, compare 2 Cor. 7:10), whereas Judas’ betrayal seems to have placed him beyond the point of repentance–instead he went out and hung himself, realizing that he was now hopeless.

Thomas Asks about the Way

Jesus now begins to teach and encourage the disciples. In an oft-quoted (but often misquoted) verse, Jesus says, “In my Father’s house are many rooms.” Though the thought of mansions is a pleasant thought, the Greek literally is rooms or dwelling places. Jesus is bringing to mind the traditional Jewish wedding. In that time, after the betrothal, the groom returned to his father’s house to prepare a place for he and his bride to live, this would have been a room in the family home, or a house within a compound, where the groom’s parents also lived. (On a side note, the groom would return for his bride only when his father was satisfied with the preparations. This is why Jesus often said that no one knows the time of His return except for the Father–but that’s another topic for another post.)

Since Jesus is going to prepare a place for them, the disciples can be assured that He will return for them, so that they will be together. This is not a statement referring to a general resurrection; rather, just as the bridegroom returns personally for his bride, Jesus will return personally for His children. Jesus reminds them that they know the way to where He is going.

Thomas disagrees: “Since we don’t know where You are going, how could we know the way?” His question indicates that the disciples have no more understanding of Jesus’ mission than do His Jewish antagonists. The reply of Jesus seems to suggest surprise at the lack of understanding (of course Jesus, as God-incarnate, is never surprised): “I am the way, the truth, and the life. No one comes to the Father but through Me. If you had known me, you would have known my Father also. From now on you do know him and have seen him.” The first part of this reply is no doubt the definitive statement of the Christian faith. Whereas others might see Jesus as a great teacher, a great example, He Himself claims to be the answer to all:

● The way – Literally “road,” Jesus is here proclaiming Himself the “highway,” the only route to the Father. If one seeks to find the Father, he must go through Him (and also according to His way), or be eternally frustrated, hence “no one comes to the Father but through Me.”
● The truth – Note here that Jesus says He is “the truth,” not a means to discovering truth. He is the very source and embodiment of truth. It means more than just being “truthful;” rather it means that no truth exists independently from Him.
● The life – As with “truth,” Jesus asserts that He is the source and embodiment of all life. Indeed John wrote that He created everything and gave life and light to men. As with “truth,” there is no life independent of Christ.

This statement settles any argument about Jesus versus other religions. Many other religions teach that there are many ways to God (some even include Christ). Yet, Jesus says that there is only one way–through Himself. Therefore, one side must be right and one wrong. If Jesus is right, then all other religions fail to deliver. If “all roads lead to God” is correct, then Jesus Himself is a liar since He claims to be the only way, and thus Christianity is not true.

Philip Continues the Questioning

Since Jesus is the way, and since they know Him, they also know the Father. In fact, having seen Jesus, the disciples have seen the Father (v. 7). Jesus asserted that He has provided an adequate presentation of the Father in His own being. Philip, however, seems to think differently. His question–or demand–to see the Father seems to suggest that he wants to have an experience of God similar to Moses and Jacob. In his question, Philip shows the lack of understanding that Jesus is in the Father and the Father in Jesus.

Jesus reminds them that He had been with them for a long time now, and that anyone who has seen Him (this would be better translated as “has had an experiential knowledge“) has seen the Father since 1) His mission was to show the Father to the world; 2) He was only speaking and working as the Father commanded Him–indeed it is the Father doing the works. As He told the Jews, the disciples should at least believe the works He had done to show that He and the Father were one.

One Final Question

Jesus now returns to His task of teaching the disciples (at least He attempts to return to it). He promises to send them another Helper, the Spirit of Truth to both be in them and help them. Like Jesus, the Holy Spirit is the embodiment and Source of truth (thus the united nature of the Godhead). Though the world cannot recognize Him or His work, the disciples will know Him intimately, as He will indwell them. Because of the Holy Spirit, the disciples will not be left alone as “orphans.” Jesus will come to them through the ministry of the Holy Spirit. And because of the Spirit’s ministry, the disciples will continue to see Jesus, even when the world no longer sees Him.

Though they may not understand now, when the Spirit comes, the disciples will realize the nature of the intimate nature of the relationship between the Father, Son and Holy Spirit–and now to include the disciples. Those who are in this intimate relationship are the ones who keep the commands of Jesus, and in turn experience the love of the Father and see the Son (through the ministry of the Spirit). Though obedience may be said to be a condition of experiencing God’s love, obedience is not the cause of His love. Obedience flows from a love for God and that obedience is the proof of our love for Him, and that obedience leads to an experiential knowledge of His love for us.

We know little of the Judas who asks the question in verse 22, except that he is identified as “not Judas Iscariot” by John (and since Iscariot had already left, that would be unlikely anyway). His question to Jesus again focuses on the physical senses: “Lord, how can You show yourself only to us and not to the world?” The question indicates that he is only thinking in the physical realm, rather than the spiritual.

Jesus’ answer supports this, as He indicates that those who love Him (obeying His commandments) will see Him through the ministry of the Holy Spirit. As He had already said, the world cannot recognize the Spirit–because of being outside of that relationship. In fact, the ministry of the Spirit is to be the representative of Jesus to the disciples, just as the disciples are the delegated representatives of Christ to the world (“in My name,” v. 26, cf. vv. 13, 14). The Spirit’s function is to instruct believers, and will bring to mind the teachings and commandments of Christ (v. 26).

The Q&A session is over, Jesus prepares to leave the upper room for His destiny.

[Some of the material in this post has been adapted from my commentary That You May Believe: A Commentary on John, available here.]

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The Shepherd's Voice

The Root of the Problem

Posted on by The Shepherd's Voice 
 They tested God in their heart
    by demanding the food they craved.
They spoke against God, saying,
    “Can God spread a table in the wilderness?
He struck the rock so that water gushed out
    and streams overflowed.
Can He also give bread
    or provide meat for His people?”  (Psalm 78:18-20)

When we look at the history of Israel–how God chose them, delivered them, and set them apart for Himself–it seems that the nation really had it all. The people had seen God’s wonders in Egypt. They continued to see Him provide for them in the wilderness. They saw His mercy and grace in the midst of their disobedience. Yet, they continued to turn away from Him, finding other ways to satisfy their cravings.

Sounds a lot like us, doesn’t it?

Let’s be honest for a moment–at least the moments that it takes you to read this. When we are alone with our own thoughts, we often have this nagging thought that perhaps we aren’t doing as well as we would like to think or project to others. We’re not sure what the real problem is, but we suspect there’s one under there somewhere.

Sure, we’ve learned to curb those obvious outward behaviors. We are nice, respectable, helpful, maybe even kind. Underneath all that, though, we wonder about our motives. We wonder why our life is not better. Why isn’t God answering the prayers that we desperately–I mean humbly–pray? We easily proclaim that He is good, we trust Him, we surrender to Him–at least in the good times.

Could it be that we really don’t trust Him or believe that He’s as good as He says?

That was definitely the problem in Israel’s case. The Psalmist here tell us, “They tested God in their heart by demanding the food they craved.” Let’s take a look at that. First, they “tested” God in their heart. The Hebrew word here signifies asking for proof. In the same way, the Jews in Jesus’ day continually asked Him for a sign to “prove” His authority.

The only reason I need “proof” is that I have serious doubts.

Ever since the Garden, humankind has believed this root-level lie: God is not as good as He claims. That’s the lie that Eve fell victim to. “Eve, there’s something good for you on that tree and God doesn’t want you to have it. Therefore, He must not be good.” The Bible does say that the tree was “good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise” (Gen. 3:6). The truth is, however, that God knew (and knows) what’s best.

Adam believed a similar lie. Now, imagine this: Eve comes to her husband, and she has this piece of fruit from the tree. The one God said was off-limits. She starts telling him about the serpent and the conversation and how good the fruit was! Now, Adam is standing there with a wife who has been disobedient to God.

He hadn’t prepared for this.

Now Adam has to decide what to do. We humans hate confusion. We want to know what we should do so our plans will go as we want. No doubt Adam was confused. As I see it, he had three basic options:

  1. He could have separated himself from her. But “this is now bone of my bone and flesh of my flesh.” It would have been like tearing himself apart (a good reminder about marriage, but that’s for another post).
  2. He could have counseled her and assured her of God’s goodness, and led her to God and a place of repentance. What might have happened if he had?
  3. He could have, and did, eat of the fruit, thus joining in her disobedience.

It’s interesting to notice in Gen. 3:7 that “both of their eyes were opened” only after “her husband . . . ate” (v. 6). He did have a choice, and his choice had consequences for him, his wife, and others (another good reminder for marriage, but again, that’s another post).

Now, why did he choose the third option? Based on what we know about human nature and its hostility to God, I believe he did so because he fell victim to the same lie: God is not good. And he had an even stronger case: God, you didn’t prepare me for what to do in this case! How can you call Yourself good when you don’t give me what I need?

Adam’s subsequent actions and responses tell the story of his belief. What was the first thing he and Eve did? They hid from God. Why? Because He’s not good, and He won’t understand why we had to do what we did. When questioned, Adam blamed the woman–and God. “This woman that You gave me . . .”

If we are ever going to be able to truly walk with Christ as He desires us to, we will have to learn that God is good. Not in the academic sense of “learn,” but in the real-world way. And it starts by going past the barriers we have put up and admitting to ourselves our fear that maybe God isn’t as good as He claims.

Once we come to that place, though, we are in a good place. Because then (and only then) can we really learn just how good He is.

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The Shepherd's Voice

On Rebuilding: Adversaries Among Us

Posted on by The Shepherd's Voice

In the previous post (“On Rebuilding: Starting from the Ground Up”), we saw how Ezra and the Jewish exiles returned to Jerusalem to rebuild the temple—the centerpiece of all Israel. We mentioned that this is not unlike our own struggles to rebuild our lives, especially after things happen that rip life apart. We further mentioned that any such rebuilding must start by rebuilding the altar—turning our heart toward the Lord. We are so prone to run from Him, to try and manage life on our own that we have to turn back to Him for our rebuilding to be successful. What happens, then, after we have done that?

Continuing with the story of Ezra and the rebuilding of the temple, we come to these words:

Now when the adversaries of Judah and Benjamin heard that the returned exiles were building a temple to the Lord, the God of Israel, they approached Zerubbabel and the heads of fathers’ houses and said to them, “Let us build with you, for we worship your God as you do, and we have been sacrificing to him ever since the days of Esarhaddon king of Assyria who brought us here” (Ezra 4:1-2).

Now, notice two things that the text says about these people. First, they were adversaries of Judah and Benjamin. They were enemies of Israel. But secondly, notice that they claimed to worship Yahweh. They said, “Hey, we’re on your side. Let us help you.” Yet, the text identifies them as adversaries, and apparently the Jews recognized them as such. So, the replied,

“You have nothing to do with us in building a house to our God; but we alone will build to the Lord, the God of Israel, as King Cyrus the king of Persia has commanded us” (v. 3).

In this age of tolerance and ecumenism, that reply seems awfully harsh and close-minded. Aren’t we supposed to admit we need help and allow others to help us? Indeed we are. But the adversaries of God’s people are not here to help us. They come to distract us from what we are to be about. And they will use any tactics at their disposal.

We Come in Peace

First, the adversaries came in supposed peace. They acted like, “We’re one of you. We worship your God.” The wanted to get in the midst of the work to slow it down. This is often how Satan works today. People, even “good” people, come into our lives when we start on our journey of rebuilding. They want to help us. Maybe they even claim the name of Christ. Yet, they are put into our lives to distract us from the real work that needs to be done. They might suggest ways for us to cope with life, mask our pain or “just get on with life.” Perhaps they are so encouraging that they say, “You deserve so much better. You need to start living for your hopes and dreams.” The true helpers, however, who are sent by the Lord will always direct us back to Christ and the cross. Not ourselves, not other people. Christ.

Change in Tactics

Having failed to insinuate themselves into the rebuilding, the adversaries now changed their approach. We read,

Then the people of the land discouraged the people of Judah and made them afraid to build and bribed counselors against them to frustrate their purpose, all the days of Cyrus king of Persia, even until the reign of Darius king of Persia (vv. 4-5).

What did the adversaries do? They sought to discourage the exiles from their purpose. They bribed people to speak discouragement. In the same way, when we are rebuilding our lives, we’ll see those people who sought to be part of the work begin to discourage us. Perhaps they direct us to a “bribed counselor,” a person that will seem so knowledgeable but who will detour us from the real work of rebuilding and change. This tactic is often less subtle than the first. We hear the discouraging words. You’re just too broken. Nothing you do will ever be good enough. You need more help than your church can provide.

All-Out Assault

Apparently, not even the discouragement worked, for the adversaries decided they needed more extreme measures against the exiles.

“And in the reign of Ahasuerus, in the beginning of his reign, they wrote an accusation against the inhabitants of Judah and Jerusalem” (v. 6).

They launched an accusation against the exiles. What was the accusation?

[T]he Jews who came up from you to us have gone to Jerusalem. They are rebuilding that rebellious and wicked city. They are finishing the walls and repairing the foundations. Now be it known to the king that if this city is rebuilt and the walls finished, they will not pay tribute, custom, or toll, and the royal revenue will be impaired. Now because we eat the salt of the palace and it is not fitting for us to witness the king’s dishonor, therefore we send and inform the king (vv. 12-15).

First, they called Jerusalem a rebellious and wicked city. Second, they warned the king that if the city were rebuilt, there would be a decline in the royal treasury! The letter suggests that the Jews would not pay any type of tribute, toll, or custom. But see where the real motivation of the adversaries lay? “Because we eat the salt of the king’s palace.” What are they saying? “They are messing with my lifestyle! If the royal treasury suffers, then we’re going to suffer too.”

Do we not see the same thing today, in attacks against Christian people and churches? Are not these attacks the work of the same adversaries? Frustrated when they cannot gain ground in the midst of the rebuilding, they turn to discouragement. When that doesn’t work, they pull out the big guns. They file lawsuits, they accuse the faithful of crimes that will make themselves look like the victim.

The Warning

This post isn’t meant to suggest that the church adopt a spirit of isolationism. Many segments of the church have done that for far too long as it is. Nor is it mean tot strike fear into your heart as you discern whom to allow into your life as you continue the journey of rebuilding and healing.

Rather, the message of these chapters of Ezra is to warn us to be mindful of the people we let into our heart in our season of rebuilding. We need people. We were not designed to go it alone. But we need His people. Not just anyone will do. Our closest friends, counselors and confidants should come from the household of faith. Those people that turn us to Christ and His cross are the people who we should allow to come alongside us as we join in His rebuilding.

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The Shepherd's Voice

Marks of the Believer Part 2: 1 John 3:1-24

Posted on by The Shepherd's Voice

[Note: This is part 4 in a six-part series looking at the First Epistle of John. Some of the material is adapted from my commentary That You May Know: The First Letter of John. During this series, we won’t necessarily touch on every single verse, but will look at the major messages that 1 John presents.]

See what kind of love the Father has given to us, that we should be called children of God; and so we are. The reason why the world does not know us is that it did not know him. Beloved, we are God’s children now, and what we will be has not yet appeared; but we know that when he appears we shall be like him, because we shall see him as he is. And everyone who thus hopes in him purifies himself as he is pure.

Everyone who makes a practice of sinning also practices lawlessness; sin is lawlessness. You know that he appeared in order to take away sins, and in him there is no sin. No one who abides in him keeps on sinning; no one who keeps on sinning has either seen him or known him. Little children, let no one deceive you. Whoever practices righteousness is righteous, as he is righteous. Whoever makes a practice of sinning is of the devil, for the devil has been sinning from the beginning. The reason the Son of God appeared was to destroy the works of the devil. No one born of God makes a practice of sinning, for God’s seed abides in him; and he cannot keep on sinning, because he has been born of God. By this it is evident who are the children of God, and who are the children of the devil: whoever does not practice righteousness is not of God, nor is the one who does not love his brother.

For this is the message that you have heard from the beginning, that we should love one another. We should not be like Cain, who was of the evil one and murdered his brother. And why did he murder him? Because his own deeds were evil and his brother’s righteous. Do not be surprised, brothers, that the world hates you. We know that we have passed out of death into life, because we love the brothers. Whoever does not love abides in death. Everyone who hates his brother is a murderer, and you know that no murderer has eternal life abiding in him.

By this we know love, that he laid down his life for us, and we ought to lay down our lives for the brothers. But if anyone has the world’s goods and sees his brother in need, yet closes his heart against him, how does God’s love abide in him? Little children, let us not love in word or talk but in deed and in truth.

By this we shall know that we are of the truth and reassure our heart before him; for whenever our heart condemns us, God is greater than our heart, and he knows everything. Beloved, if our heart does not condemn us, we have confidence before God; and whatever we ask we receive from him, because we keep his commandments and do what pleases him. And this is his commandment, that we believe in the name of his Son Jesus Christ and love one another, just as he has commanded us. Whoever keeps his commandments abides in God, and God in him. And by this we know that he abides in us, by the Spirit whom he has given us (1 John 3:1-24).

Today, we continue our study of 1 John. After pausing briefly to discuss the characteristics of an “anti-Christ” (“Antichrists Among Us: 1 John 2:18-29”), John now turns back to the marks or evidences of a follower of Christ. How can we know that we are saved and in Christ? In addition to being theological in nature, this section has strong practical implications and teachings. (Which is, after all, the goal of good theology—to change us and our behavior to align us with God’s Word.)  It also takes us on a journey, from grace and hope to confidence and assurance before God. Read in its entirety, it’s a great encouragement to continue in the faith.

Grace and hope lead to purity (vv. 1-3).

John’s opening words in chapter 3 are meant to evoke a response of “Wow!” And, in truth, once a believer truly understands what has been done for him, that reaction is quite natural. The guilty are forgiven, but that’s not all. They are called righteous in God’s sight, but that’s not all. The ones who were once guilty and alienated from God are called children of God! And if that weren’t enough, we are promised, as children of God, that one day we shall be like Him, once again morally perfect without any spot or blemish.

Some things that stand out here:

  • Not only are we “called” (declared) children of God, but “so we are” (v. 1). There’s a difference between simply being declared a child of God (in a judicial sense) and actually “being one” (in the sense of nature or identity). We are children of God. We are Beloved of the Father.
  • Because we are in fact children of God, we are no longer children of the world. Thus, John says, the world does not know us (v. 2). In the same way, the world did (and does) not know Christ.
  • The end goal is not to just be with Christ. It is to be like Him. And John encourages us to remember that it will happen. It is a certain hope, not simply wishful thinking. And “everyone who thus hopes in him purifies himself as he is pure” (v. 3). It is that very hope that enables and encourages us to live pure.

Purity means practicing righteousness (vv. 4-10).

To be pure, according to John, is to practice righteousness (v. 7). As we have said many times over, John refers to “the practice of” righteousness, rather than any single act (the same way he looks at sin). A broken clock shows the correct time sometimes. But a working clock does so consistently. In the same way, a believer will consistently, if not perfectly, practice righteousness. The unbeliever, however, is like the broken clock. He cannot help but live a life of sin. John reminds us that the one who practices sin also practices lawlessness. This is because the unbeliever is living as a law unto himself, rather than doing the will of God.

The implication of this, then, is that one who claims to know God yet has not changed from a life of habitual sin has never encountered or known Him, John says. And one who has truly encountered Christ and abides in him cannot help but change from a life of sin to one of righteousness (v. 6). The change may–indeed will–be progressive, but it will absolutely take place, because one who has God’s seed in him cannot help it (v. 9). The practice of righteousness, then, is one of the surest marks of a believer (v. 10).

Practicing righteousness includes loving the brethren (vv. 11-18).

The message that John is reminding his readers is the same one he taught them “from the beginning” (v. 11). The message is that we should love one another.  He then gives a pointed contrast. We should not be like Cain, who killed his brother Abel. Why did Cain kill Abel, John asks? He gives two answers. First, because Cain was “of the evil one” (v. 12). Cain had no fear of or faith in God. How do we know this? Because of John’s second reason: “Because [Cain’s] deeds were evil and his brother’s righteous” (v. 12b). The Lord confirmed this position when He told Cain, “If you do well, will you not be accepted” (Gen. 4:7). The implication is that Cain’s offering was unacceptable to the Lord, and the context suggests that it was because of Cain’s attitude. Therefore, John says, just as Cain hated his brother (hatred being the seed of murder), we should not be surprised that the world hates us.

When we can say we love the brothers (here John seems to focus on the household of faith), “we have passed out of death into life” (v. 14). For, whomever hates his brother walks in darkness. (This is the same conclusion that he gave in 2:9-11 when he mentions loving the brothers.) Further, the one who hates his brother “is a murderer,” John concludes (again, hatred being the seed of murder). This is clearly equivalent to Jesus’ teaching on murder (Matt. 5:21-22).

John concludes this statement with a blunt observation: “And you know that no murderer has eternal life abiding in him” (v. 15). How are we to take this statement? Does it suggest that murder is an unforgivable sin? For various reasons, that cannot be the case. John’s point here, as in many other places, is simply that one who continues to allow hatred to dwell in his heart is not a true believer. We are not talking about a single act, but rather the attitude of the heart. The Gospel, according to John, sets one free from hatred.

One might then ask John, “What does loving my brother look like?” His answer is very practical: “By this we know love, that he laid down his life for us, and we ought to lay down our lives for the brothers. But if anyone has the world’s goods and sees his brother in need, yet closes his heart against him, how does God’s love abide in him” (vv. 16-17). Love of the brothers consists of generous giving. We place others above ourselves. James would wholeheartedly agree with these statements (see James 1:27; 2:15-16). Love is practical and active. Otherwise it is useless. As John puts it, “Let us love in deed and truth, not just word or talk” (v.18).

Practicing righteousness leads to assurance before God (3:19-24).

A believer who truly practices righteousness and loves the brethren can find assurance before God, John writes. He first addresses an anxious question, that of the one whose heart condemns them (vv. 19-20). We can be assured in two ways: First, if we know that we are practicing righteousness and love toward the brethren as best we know, then we can be assured that we are in Christ. Second, even if our heart should condemn us, God is greater than our heart and knows everything (including our heart).

Can a believer’s heart condemn him? Most certainly. Whether it be from an immature conscience, unrealized sin, or simply the ever-present attacks by the enemies of Christ, it is not uncommon for true believers to experience guilt, doubt and anxiety. This is why John gives this encouragement.

The apostle then turns to the rest–those that have clean hearts that do not condemn them. To these he says that they can have “confidence” before God. This distinction is not by accident. The one who is condemned by their heart, though they are truly saved, can hardly have true confidence in the midst of anxiety, guilt and doubt. But when one is in a place of having a clean heart, then such a person can truly step out with the boldness of Christ to do His will, asking what he will and receiving his requests (vv. 21-22). Such a person, John says can have that confidence because he keeps Christ’s commandments.

It’s important to point out that there is no well-defined progression from one who needs assurance to the one who has confidence before God. It is possible (and common) for a believer to be in one state at one time in his life, move to the other state, and then back to the first. This is often the result of spiritual growing pains.

Finally, John summarizes what he has told us so far: The commandment is that we believe in Jesus Christ and love one another (v. 23). And he promises that those who keep those commandments do truly abide in God and God in them (v. 24a). As a final reminder, John tells us that we can know for certain that we are God’s, by the fact that He has given His Spirit to abide in us (v. 24b).

Continue to Part 5 of this series ===>>

1
The Shepherd's Voice

Antichrists Among Us: 1 John 2:18-29

Posted on by The Shepherd's Voice

[Note: This is part 3 in a six-part series looking at the First Epistle of John. Some of the material is adapted from my commentary That You May Know: The First Letter of John. During this series, we won’t necessarily touch on every single verse, but will look at the major messages that 1 John presents.]

Children, it is the last hour, and as you have heard that antichrist is coming, so now many antichrists have come. Therefore we know that it is the last hour. They went out from us, but they were not of us; for if they had been of us, they would have continued with us. But they went out, that it might become plain that they all are not of us. But you have been anointed by the Holy One, and you all have knowledge. I write to you, not because you do not know the truth, but because you know it, and because no lie is of the truth. Who is the liar but he who denies that Jesus is the Christ? This is the antichrist, he who denies the Father and the Son. No one who denies the Son has the Father. Whoever confesses the Son has the Father also. Let what you heard from the beginning abide in you. If what you heard from the beginning abides in you, then you too will abide in the Son and in the Father. And this is the promise that he made to us—eternal life.

    I write these things to you about those who are trying to deceive you. But the anointing that you received from him abides in you, and you have no need that anyone should teach you. But as his anointing teaches you about everything, and is true, and is no lie—just as it has taught you, abide in him.

    And now, little children, abide in him, so that when he appears we may have confidence and not shrink from him in shame at his coming. If you know that he is righteous, you may be sure that everyone who practices righteousness has been born of him (1 John 2:18-29).

Today, we continue our study of 1 John. In the last post (Marks of the Believer Part 1), we saw the beginnings of what John calls the evidences of salvation—how we can know that we have eternal life. In this post, we (with John) briefly turn from those evidences to the counter-example. In this passage, John gives us three marks of what he calls “antichrists,” people who reject Christ and teach against Him. These marks should be taken together; we should not try to apply one without the rest, otherwise, we suffer from distorted thinking.

Evidence #1: Rejection of the Fellowship

The first thing that marks the antichrist, John says, are those who leave and reject the fellowship of the church (vv. 18-19). Notice that this is not the same as the church removing someone from fellowship due to unrepentant sin (Matt. 18:15-20, a practice that is sorely lacking today, but that’s another matter entirely). It is also not the same thing as one who might leave one congregation and be called to another congregation. Such a person usually retains their belief in Christ.

Instead, the antichrist rejects the fellowship of the believer entirely (and at the same time rejects biblical teaching on Christ and other matters of the faith—see below). In John’s day, as there were no “denominations,” leaving the church meant living in the world without the protection of Christ, cut off from the means of grace. John then pointedly remarks that if they had been “of us” (meaning believers, part of the fellowship), they would have remained. Thus, while a true believer will seek to remain in fellowship, the false will often fall away and leave the church.

If we are not careful, this passage can pose problems when dealing with someone who has left the fellowship because of wounds sustained at the hands of believers. Sadly, this is becoming more and more common today. For the most part, these people have not truly rejected the church or Christ. They retain their core belief about Jesus and salvation. We must pray for the grace of Christ to lovingly draw them back into fellowship, so that they will not fall victim to the schemes of the devil.

Evidence #2: Denial of Christ

The second mark of the antichrists is their denial of Jesus as the Christ (vv. 20-23). In context, it seems these people (in John’s day) claimed to have some special anointing to receive “truth”—a truth that was at odds with the teachings of Christ and the apostles. They denied that Jesus was the Christ. This often came in two forms.

First, some taught that “the Christ” was a spiritual manifestation that came upon the man Jesus at His baptism but left before His death. Others taught that Jesus and “the Christ” were indeed the same, but they denied that Jesus was a true man, making Him to be a spirit (hence Jesus’s words to the disciples in Luke 24:38-40). Both views deny the truth of the Incarnation that God became a man.

We see much the same thing today, if in different wording. There are many ideas about Jesus and the Christ—good teacher, wise man, prophet, sorcerer (!), etc. Such teachings want to strip Jesus of the very thing that makes Him our Savior—the fact that God took on human flesh and became a man. It’s not possible, John says, to claim to be a Christian and deny any part of the Incarnation.

Evidence #3: Living in Lies

John concludes this section by reminding his readers to abide in that which was taught to them from the beginning–the truth of Christ. The implication is that those who have departed are now living a life of lies. But those who continue to abide in Christ will be granted eternal life and will have confidence when they stand before Him–not in themselves of course, but in His work in them.

Takeaways from This Passage

As we mentioned at the beginning, these three ideas should be taken together. In fact, everything that John says in his letter should be taken together. John here looks at the overall picture when dealing with people. With the exception of denying Christ, it is possible to be a believer and still stumble in other areas. We may be wounded and leave the church for a time. We may struggle with walking in the light (walking in truth). But we are still believers.

John constantly reminds us that he is giving us this information so that we are not deceived. Deception can come in very subtle ways, so we must be alert and hold fast to our faith, rightly judging all things by Scripture. In the end, we too can have confidence in His grace as we stand before Him.

Continue to Part 4 of this series ===>>

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The Shepherd's Voice

Marks of the Believer Part 1: 1 John 2:1-17

Posted on by The Shepherd's Voice

[Note: This is part 2 in a six-part series looking at the First Epistle of John. Some of the material is adapted from my commentary as.That You May Know: The First Letter of John During this series, we won’t necessarily touch on every single verse, but will look at the major messages that 1 John presents.]

My little children, I am writing these things to you so that you may not sin. But if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous. He is the propitiation for our sins, and not for ours only but also for the sins of the whole world. And by this we know that we have come to know him, if we keep his commandments. Whoever says “I know him” but does not keep his commandments is a liar, and the truth is not in him, but whoever keeps his word, in him truly the love of God is perfected. By this we may know that we are in him: whoever says he abides in him ought to walk in the same way in which he walked.

    Beloved, I am writing you no new commandment, but an old commandment that you had from the beginning. The old commandment is the word that you have heard. At the same time, it is a new commandment that I am writing to you, which is true in him and in you, because the darkness is passing away and the true light is already shining. Whoever says he is in the light and hates his brother is still in darkness. Whoever loves his brother abides in the light, and in him there is no cause for stumbling. But whoever hates his brother is in the darkness and walks in the darkness, and does not know where he is going, because the darkness has blinded his eyes.

    I am writing to you, little children, because your sins are forgiven for his name’s sake. I am writing to you, fathers, because you know him who is from the beginning. I am writing to you, young men, because you have overcome the evil one. I write to you, children, because you know the Father. I write to you, fathers, because you know him who is from the beginning. I write to you, young men, because you are strong, and the word of God abides in you, and you have overcome the evil one.

    Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him. For all that is in the world—the desires of the flesh and the desires of the eyes and pride of life—is not from the Father but is from the world. And the world is passing away along with its desires, but whoever does the will of God abides forever (1 John 2:1-17).

As we continue our study of 1 John, we start to look at the marks or evidences of a believer. Having set his purpose, John now begins to list these evidences. As we said last week, it’s important to remember that John’s emphasis is on consistency and growth, not a single act of obedience or disobedience.

An Encouraging Word to Start

John begins this section with another word of encouragement. He tells them why he is writing these [particular] things: “I am writing these things to you so that you may not sin” (v. 1). The attitude is almost like a teacher preparing his students for an exam. “Here is what you need to know in order to pass the test. This is what will be looked for.”

Now, lest his readers discover they have sinned (and think they have already failed the test!), John reminds them: “But if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous” (v. 1b). We have One who will speak to the Examiner (the Father) on our behalf. What gives Him the right to do that? Verse 2 tells us: “He is the propitiation for our sins, and not for ours only but also for the sins of the whole world.” The word propitiation means “an appeasing of God’s wrath.” Christ’s sacrifice on our behalf paid the penalty and satisfied God’s just demands against us. Thus, we can rest in His grace.

Evidence #1: Keeping His Commandments (vv. 1-6)

John begins with a simple statement: “And by this we know that we have come to know him, if we keep his commandments” (v. 3). It’s like an equation: 

We have come to know him = We keep His Commandments

Now, as pointed out many times, that equation can’t be reversed. We keep His commandments because we have come to know Him. Reversing the equation becomes trying to know Him through simply keeping His commandments.

Next John gives us one of the many contrasting statements that his writings are known for. They are often written almost like a proverb:

Whoever says “I know him” but does not keep his commandments
        is a liar, and the truth is not in him, 
but whoever keeps his word,
        in him truly the love of God is perfected (vv. 4-5).

This description contrasts strongly with 1:5-10 (which we looked at last week). Here, the idea that “the truth is not in him” suggests that such a person is not a believer. In 1:5-10, however, he uses the phrase “does not practice the truth,” in the context of a believer refusing to acknowledge he has sinned, leading to a hindrance of fellowship with Christ.

The believer who keeps Christ’s Word (lives in it, practices it), however, is one who has the love of God perfected in him (v. 5). This word “perfected” does not mean morally perfect without sin. The Greek word is teleioo, which means “to make perfect, complete; to carry through completely, to accomplish, finish, bring to an end.” The idea is one of completeness or wholeness.

As Jesus did, John also equates keeping Christ’s commandment’s to “abiding in Christ” (v. 6): “[W]hoever says he abides in him ought to walk in the same way in which he walked.” This is really a summary of this passage. He is saying, “Therefore, if we claim to be in Christ, we should walk in the same way He did, by keeping His commandments.”

Evidence #2: Loving the Brethren (vv. 7-11)

The words of verses 7-8 can be a little confusing.  John first says that what he is about to tell them is not a new commandment, but the same which they have already heard. Then he says it is a new commandment. It is both old and new. The commandment to love the brethren (vv. 9-11) is taught in the Old Testament (for example, Deut. 19:18). At the same time, however, Jesus clarified what that love actually looks like. He practiced sacrificial love, ultimately giving His life for us, and in fact taught that “greater love has no one than this, that someone lay down his life for his friends” (John 15:13).

John returns to a theme already introduced to explain love for the brethren, that of walking in the light. With another series of contrasting statements, John tells his readers:

Whoever says he is in the light 
     and hates his brother is still in darkness. 
Whoever loves his brother abides in the light,
     and in him there is no cause for stumbling. 
But whoever hates his brother
     is in the darkness and walks in the darkness,
and does not know where he is going,
     because the darkness has blinded his eyes (vv. 9-11).

Why is there “no cause for stumbling” for the one loves his brother? Because as he walks in the light, he can see anything that might cause him to stumble, and love removes those things from within him that would cause him to stumble. For the one who harbors hatred in his heart, however, that is not true. He is in darkness. The hatred within him causes him to not be able to see those things which cause him to stumble. Hence, we are commanded to walk in the light.

Evidence #3: Growing in Faith (vv. 12-17)

At first, verses 12-17 might seem to be out of place in John’s writings. However, once we consider the context, they are quite natural.  In these verses John is talking about the cycle of growing in Christ. We start as “little children” (the young in the faith), and progress to “young men [and women],” finally maturing into fathers [and mothers] in the faith. We start out as disciples, learning at the feet of another, and now as fathers and mothers we are able to teach and disciple others, continuing the cycle.

The point of this is that growth is natural in the life of the believer. While it does require effort on our part to be disciplined, it is not something that is forced. If one is a believer, he or she will grow. The claim of salvation by one who has had no spiritual growth may be suspect. Jesus mentioned much the same thing in the parable of the sower (Matt. 13:1-9). The one who grows in his faith in 1 John is like the good soil who produces a harvest. Note that it is not the size of the harvest that counts, because Jesus did indicate that different people bring forth different harvests.  The point, however, is that all true believers grow and produce fruit.

In this context, how does one continue to grow and produce fruit?  John gives this explanation: “Do not love the world or the things of the world” (v. 15). This is the same idea that Jesus taught when He cautioned against storing up earthly treasures. As the believer focuses his life on the things of God, it will be natural that he grow. Believers are not to love the world for two reasons. First, the things of the world (“lust of the flesh, the lust of the eyes, and the pride of life”) are not from God, and we should be focused on things of God. Secondly because the world “is passing away.” It is temporary. But, as John reminds us, believers will abide forever.

Takeaways from This Passage

The takeaways from this passage are the evidences we have discussed. If we claim to know and be in Christ, we should see the fruit of His transforming work in our lives. We should endeavor to keep His commandments, love the brethren, and seek to grow in the knowledge of Him, His love, and grace. He gives us these guidelines not to condemn us but to keep us from stumbling as we walk in the light with Him.

Continue to Part 3 of this series ===>>

2
The Shepherd's Voice

Introducing a Friend: Meet Billy

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Allow me to introduce you to my friend Billy Charles (not his real name, but we’ll get to that later). Billy has been in my life as long as I can remember. I can’t think of a time when he wasn’t there.

Billy is the kind of friend that many people have. He’s very spiritual. He inspires me with words like, “God will heal that person that you pray for, if it’s His will.” He also reminds me that “God never changes, so you should be skeptical of new things.”

Billy has a lot to say about many topics. For example, “People are always out to get what they can. Don’t trust them.” He also reminds me that “Love has its limits. Sooner or later, you’ll get booted.” And finally, he encourages me, “No one is perfect. So don’t worry about it.”

Perhaps you have met this “friend”. Really, he’s not a friend. I had a moment where I saw what he was clearly; it was during a recent discussion with a friend. Father was gracious enough to pull the blinders off my eyes for me to see what was really going on. I introduced him to you as Billy Charles, but really, he has another name–I call him the Believing Cynic.

The Believing Cynic hides easily in Christian circles–and in many churches. He masquerades as a “reasonable” Christian who does believe the Bible and does believe God. Yet, there is something different about him. It’s not that he doubts at times, but rather that he lives a life of quiet doubt. Even his so-called statements of faith hide the cynical side of his nature.

For example, “That person will be healed if it’s God’s will.” Does the Word of God ever tell us that it’s not Father’s will to heal? We do ask that question, and many people have developed that argument, but it’s a clever trick to hide their unbelief. We are not called to answer why people are or are not healed. We are only called to assert that Father is the Healer and declare “Thy will be done on earth as it is in Heaven.”

Another example, “No one is perfect. So just accept God’s grace and move on.” It’s true. No one is perfect. But does that make God’s Word any less truthful? Not at all! What someone is really saying when they say that is this: “Don’t expect me to be able to live according to how God wants me to live. I’m a failure and I will mess up.” It’s true, only one Person was ever perfect on this earth. He taught us what love looks like. We are often afraid to try and love like that. We are afraid first of failing, and second of being hurt. For if we love like Jesus truly loved, it invites someone to attack us.

Faith is often hard. It is often a mystery. There is much we don’t understand, but we do ourselves a disservice when we make assumptions. We are called to believe God’s Word and stand in faith. Pray for healing. Pray according to His will. Ask. Seek. Knock. And keep on knocking until He makes His answer clear to you.

The next time Billy comes to your door with his words of encouragement and inspiration, do what I plan to do: shut the door in his face, and keep it shut. Bolt the door and declare what the Word of God says.

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The Shepherd's Voice

Pressing on to Maturity (Heb. 6:4-8)

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For it is impossible, in the case of those who have once been enlightened, who have tasted the heavenly gift, and have shared in the Holy Spirit, and have tasted the goodness of the word of God and the powers of the age to come, and then have fallen away, to restore them again to repentance, since they are crucifying once again the Son of God to their own harm and holding him up to contempt. For land that has drunk the rain that often falls on it, and produces a crop useful to those for whose sake it is cultivated, receives a blessing from God. But if it bears thorns and thistles, it is worthless and near to being cursed, and its end is to be burned. (Heb. 6:4-8).

This passage, in the letter to the Hebrews, has evoked much debate and controversy within the church. What does it mean? What does it teach? Many form dogmatic opinions and stick to them, no matter what, others decide the passage is too hard to understand, throw up their hands and move onto something else. In this post, we will look at some of those question, and attempt to determine the main thrust of the passage’s teaching.

To start out, we need to remind ourselves of this: God intended for us to know and understand His Word. While there are many things that we cannot know with certainty (“the secret things belong to the Lord,” Deut. 29:29), the things that are revealed in Scripture are meant to be known and understood. Will we know perfectly? Not on this side of eternity (1 Cor. 13:12). But that doesn’t mean we cannot know anything. We must act in faith that He intended us to be able to understand His Word. With that in mind, let’s begin.

The Context

This passage, like all Scripture cannot be rightly understood without understanding the context (what comes before and after). Going backward to chapter 5, we see that the author is engaged in teaching on how Christ was a priest after the order of Melchizedek (Heb. 5:10). The author then picks up the argument in 6:12. Notice what he says in 5:11-14,

About this we have much to say, and it is hard to explain, since you have become dull of hearing. For though by this time you ought to be teachers, you need someone to teach you again the basic principles of the oracles of God. You need milk, not solid food, for everyone who lives on milk is unskilled in the word of righteousness, since he is a child. But solid food is for the mature, for those who have their powers of discernment trained by constant practice to distinguish good from evil.

The point here is that there is much more to be said on this subject (the order of Melchizedek), but his readers are not mature enough yet to take it in. Like Paul, the writer of Hebrews asserts that his readers need milk (like a baby) instead of solid food—spiritually speaking, of course. Then he gives this encouragement in 6:1-3,

Therefore let us leave the elementary doctrine of Christ and go on to maturity, not laying again a foundation of repentance from dead works and of faith toward God, and of instruction about washings, the laying on of hands, the resurrection of the dead, and eternal judgment. And this we will do if God permits.

To use a well-worn axiom of Bible study, whenever you encounter a “therefore,” you should always ask, “What’s the ‘therefore’ there for?” In this case, the author is referring us back to his previous statements in 5:11-14. It is an encouragement to press forward to maturity. He’s saying, “Look, we need to move forward, to grow up spiritually. We can’t stay stuck on the foundational truths of the faith.”

When the author then starts his argument in verse 4, he uses “for.” It is a connecting word, similar to “therefore,” but with a different goal. It has the thrust of “because.” He is saying, “Let’s move forward because . . .” Thus, the statements in verses 4-8 should be read in light of his statements of 5:11-6:3.

Then, beginning with 6:9, the author contrasts two groups. He contrasts the type of person in verses 4-8 with his readers. Notice the words, “. . . yet in your case . . .” This is a direct contrast to what has gone before. Whatever type of person is described in verses 4-8, the author is sure doesn’t apply to his readers. How can he be sure? “For God is not unjust so as to overlook your work and the love that you have shown for his name in serving the saints, as you still do” (v. 10). This verse holds a key to understanding the entire passage.

Now we turn to the passage itself. The writer makes three basic statements here.

  • First, he describes a certain type of person (vv. 4-5).
  • Second, he describes them as having “fallen away” and the consequences (v. 6)
  • Third, he defends the truth of those consequences (vv. 7-8).

We are first going to look at statement #2, that of having “fallen away.” The first question we must ask is, “What does fallen away mean?” The phrase translated fallen away is a Greek verb (parapiptō) that literally means “to fall aside” and is used to denote falling away from the true faith. It is not merely a sin or series of sins, but it is a open rejection of Christ, the gospel and the biblical teachings. It is what we might call apostasy.

Such a person had originally assented to the realities and facts of the faith, but then had rejected them and actively walked away. It is not what we today might call “backsliding.” Instead, it is consciously turning one’s back on Christ in hostility toward Him. The writer tells us that it is “impossible . . . to restore them again to repentance, since they are crucifying once again the Son of God to their own harm and holding him up to contempt.” The clear teaching (that many seem to overlook) is that if a person truly commits the sin of apostasy, there is no turning back. We should take a moment to reflect on what that means. Whether or not this passage is a true believer or not (which we will look at), once he or she crosses that line, that’s it. It’s done. His or her fate is sealed.

What Kind of Person?

Now the question must be asked, “What kind of person is being described?” We must be objective and try to lay aside any preconceptions and let the text speak for itself. This is how the writer describes this person. This person:

  • had once been enlightened. The word used here is the Greek photizo, which means “to enlighten or illuminate.” It is used to signify “enlightenment” both to individuals (Eph. 1:18) and the world in general (John 1:9; Eph. 3:9). This latter usage appears to be the more common usage of the word.
  • had tasted the heavenly gift, the goodness of the Word of God and the powers of the age to come. The word used for “tasted” (geuomai) has two primary uses. When speaking of physical food, the word means “taste, eat, experience the flavor of.” When speaking spiritually or metaphorically the word generally has the meaning of “experience.” Thus, when Christ spoke of some who would not “taste death” until they see the Kingdom coming (Matt. 16:28; Mark 9:1; Luke 9:27), He meant “experience” (see also John 8:52).
  • had shared in the Holy Spirit. The word for “shared” here is the Greek metochos, which means literally “partake” or “partaker.” In this and other contexts, it has a similar connotation of “experiencing.” Thus, to partake of the Holy Spirit is to experience His work in one’s life.

The question that most people ask here is, “Is the person described in this passage a true believer?” A plausible case can be made for either side of the question. The description seems to fit a true believer. Yet the terms lack the active engagement that the Bible puts forth as a mark of the believer. There is no mention of fruit in the person’s life. We are also told that it is impossible to restore such a person again to repentance. The word “again” might seem to imply that the person truly repented and saved. However, it could simply mean “to the point of repentance.” We are told in Romans that God’s kindness leads us to repentance (Rom. 2:4), but it is possible to come to the point of repentance and yet not repent.

To prove his point, the author then uses a familiar analogy, similar to what Jesus taught on many occasions.  He says to his readers,

For land that has drunk the rain that often falls on it, and produces a crop useful to those for whose sake it is cultivated, receives a blessing from God. But if it bears thorns and thistles, it is worthless and near to being cursed, and its end is to be burned (vv. 7-8).

What’s his point here? Just as Jesus said, the one who claims to be a follower of Christ will bear fruit in His life. He has been changed, from a bad tree (that produces bad fruit) to a good tree (that produces good fruit). If then, the fruit does not match the claim, then it was never a good tree to start with. As Jesus reminded His hearers, “Every healthy tree bears good fruit, but the diseased tree bears bad fruit. A healthy tree cannot bear bad fruit, nor can a diseased tree bear good fruit” (Matt. 7:17-18, in the context of false prophets). Thus, He concluded, “You will recognize them by their fruit” (v. 19). This is the point of the passage. Continue to grow. Bear fruit, and thus show that you truly are a believer.

As we mentioned earlier, the writer of the letter contrasts the person described in this passage with his readers. He is sure that they are maturing and producing fruit (if slowly). And he bases his certainty on verse 10, quoted earlier.

Takeaways From the Passage

As we said earlier, many people debate whether the description in 6:4-6 refer to a true Christian or not. Yet, the debate misses the point of the passage, and thus also implications of the point.

  1. The main thrust of the passage is an exhortation to continue growing in the faith. One who begins to be sluggish and stagnant is more likely to be the one who ultimately falls away. Whether or not the actual description in this passage was meant to refer to a true Christian, it is written to all. We are to continue growing and press forward. While we believe that the person described in the passage does not represent a true believer, we also must not go beyond what is written (1 Cor. 4:6).
  2. As we said earlier, a true believer of Christ will bear fruit. Why is this certain? Because his very nature is changed—from a bad tree to a healthy tree. While we will stumble and fall in this journey, we will continue to produce good fruit—and more and more.
  3. We should take seriously the warning in this passage. They are meant to encourage we who claim Christ to examine our lives. It is not meant, however, as a means of condemnation, judgment, or a guilt trip (“You better straighten up or you’re going to hell”). It is meant more for us to ask, “Holy Spirit, am I producing fruit? Show me the parts of my heart that need to be pruned so that more fruit may come forth.”

 Finally, there are many who have wandered from Christ or fallen and ask, “Have I gone too far?” We suggest that the question itself means the answer is “no.” A person described in this passage would not even bother with such a question, for his heart has been hardened to the point of no return. If you find yourself asking such a question, know that there is restoration, healing and hope in turning to Christ. For all of us, may we continue to grow in Christ until “we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ” (Eph. 4:13).

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The Shepherd's Voice

The Cornerstone of Our Faith

Posted on by The Shepherd's Voice

We talk a lot about the gospel. And well we should. It’s the story of redemption, after all—our redemption. We talk a lot about various parts of the gospel as we try to get the big picture. We tell people, “Jesus died for your sin.” “Jesus paid the penalty for your sin.” “For God so loved the world that He gave His Son . . . .”

It’s true that Jesus died for us. We certainly could never have done that—borne not only our sin but that of the whole world. Without Calvary, there would be no Gospel.

I want to suggest something, however. That’s not the end of the story, and there’s something bigger, more glorious than even the crucifixion. We celebrate it every year, but we rarely talk about it beyond that.

The Resurrection

You see, without the Resurrection, nothing else matters. Without the Resurrection, God’s plan stops dead in its tracks—literally. So what if God did all the miracles in the Bible, and made promises to Adam, Abraham, Moses, David and the rest? Without the Resurrection, those promises come to nothing. Paul understood this, when he wrote: 

But if there is no resurrection of the dead, then not even Christ has been raised. And if Christ has not been raised, then our preaching is in vain and your faith is in vain. We are even found to be misrepresenting God, because we testified about God that he raised Christ, whom he did not raise if it is true that the dead are not raised. For if the dead are not raised, not even Christ has been raised. And if Christ has not been raised, your faith is futile and you are still in your sins. Then those also who have fallen asleep in Christ have perished. If in Christ we have hope in this life only, we are of all people most to be pitied(1 Cor. 15:13-19).

Paul hung his whole teaching of the Gospel on the fact of the historical resurrection of Christ. That’s right, the “fact of the historical resurrection.” Paul wasn’t teaching about some spiritually vague “resurrection.” His logic here is unassailable.

If there is no such thing as resurrection from the dead, then Christ has not been raised from the dead.

If Christ has not been raised from the dead, in precise historical fact, then:

. . . our preaching is in vain.

. . . your faith is in vain.

. . . you are still dead in your sins.

. . . those who are already asleep (dead) have perished.

Think of it. We have all this hope of justification and eternity. Yet, if it’s not true that Christ was raised from the dead, “we are of all people most to be pitied.” The world should not think us crazy, the should pity us, because we are foolish to have such hope without the Resurrection. Those who teach that “It doesn’t matter if Christ’s resurrection is a fact or not, only that you believe it,” are selling snake oil. Because if you believe and teach that Christ rose from the dead when in fact He did not, then that makes the teacher a false witness against God (v. 15).

But, because of the actual Resurrection, everything changes. God raised Christ from the dead to prove that the mission Christ came to do had been accomplished.

We can be forgiven! No matter the sin, no matter the mess we have made of our lives.

We can justified by faith, apart from keeping the law. We are declared righteous in His sight.

We can know God personally, directly, without going through any human mediator.

Those who argue against Christianity are right when they focus on the Resurrection. For without it, the whole Bible is in question. If, however, the Resurrection is true, then it’s all true.

The next time you are about to tell someone “Jesus died for you.” Don’t forget that He rose for them also. The tomb is empty.

For some information on the truth of the resurrection, read “Seven Undisputed Facts: Decide for Yourself“

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The Shepherd's Voice

Bondage No More (Gal. 5:1-6)

Posted on by The Shepherd's Voice

Welcome to the first installment of #WordforWednesday. In this series, we will study a passage of Scripture once a week in an in-depth manner to pull out its teachings so that we may apply them to our lives. Just a note: These posts may tend to be longer than the average blog post. But that’s why we are only doing one per week! Take time and really think through the passage and what we learn from it.

This week, we will look at Galatians 5:1-6, Paul’s defense of justification by faith alone.

For freedom Christ has set us free; stand firm therefore, and do not submit again to a yoke of slavery. Look: I, Paul, say to you that if you accept circumcision, Christ will be of no advantage to you. I testify again to every man who accepts circumcision that he is obligated to keep the whole law. You are severed from Christ, you who would be justified by the law; you have fallen away from grace. For through the Spirit, by faith, we ourselves eagerly wait for the hope of righteousness. For in Christ Jesus neither circumcision nor uncircumcision counts for anything, but only faith working through love (Gal. 5:1-6).

Some Context

[Note: We should always read passages in context (that which comes before and after), to avoid misunderstanding and misinterpreting the passage. The rule should be, “Context rules!”]

Galatians was written not to a single church but to “the churches of Galatia” (1:2). This was a province rather than a specific city. We find mention of this region in Acts when Paul visit such places as Antioch of Pisidia, Lystra, Derbe, and Iconium (Acts 13-14). After Paul left that region, word came to him that certain Jews had gone through the churches “teaching them, Unless you are circumcised according to the custom of Moses, you cannot be saved” (Acts 15:1). By this, they were teaching that to be saved one had to essentially become Jews and keep the law of Moses.

The church at Antioch decided to send Paul, Barnabas, and some others to Jerusalem to seek a common mind on the question. Though the Jerusalem church wrote a letter that should circulate  through all of the Gentile churches, Paul wrote Galatians specifically for those churches, since he founded them.

In the first part of the letter, then, Paul sets out to defend the idea of justification by faith alone. Using such Old Testament examples as Abraham, Sarah and Hagar, he argues that justification has always been by faith—even before the law was given. Thus, the law that came later could not set aside the promise which is realized through faith. The Galatians, it seems, having begun by faith, wanted to now turn to the Law as a means of righteousness.

The passage can be broken up by looking at two (unasked but implied) questions of the Galatians: 1) “Why Christ?” [or “Why did Christ come?”]; and 2) “Why not the law?”

Why did Christ come?
This passage starts out with Paul’s bold declaration: For freedom Christ has set us free; stand firm therefore, and do not submit again to a yoke of slavery” (v. 1). Paul tells us that Christ came “for freedom . . . to set us free.” What did this mean to the original readers of Paul’s letter?

In the context of the first century, slavery was common. One could find himself sold into slavery because of debt or as part of a conquered people. Slaves were bought and sold in slave markets, which functioned much like those described in the American South in the eighteenth and nineteenth centuries. More often than not, freedom for a slave had to be purchased. But that freedom was not done in a vacuum, so that he belonged to no one. Rather, the slave was purchased by a god. The owner of the slave paid the money to the temple treasury and a document was drawn up containing the words “for freedom.” As the slave was now the property of the god, no one else could enslave him.

Thus, Paul’s words to the Galatians would have had an immediate impact. They would have understood the import of the phrase, “for freedom.” And Paul would clarify it later in another letter, when he wrote, “You were bought with a price; do not become bondservants of men” (1 Corinthians 7:23). Thus, He is telling the Galatians two things. First, they were purchased by Christ, so that no one or nothing else may enslave them. Second they were purchased so that they might be set free.

What kind of freedom is Paul talking about? In other letters, he often refers to freedom from sin’s dominion over the believer (freedom of the will). In this passage, however, he is referring to sin’s guilt (freedom of conscience). The believer no longer has to work and struggle to keep the law’s demands as a means of obtaining or maintaining the favor of God. The law has been fulfilled in Christ and applied to the believer through His sacrifice.

Why not the Law?

After declaring the purpose of Christ’s mission, Paul then turns to the second question, “Why not the Law?” To put it another way, “Why shouldn’t we accept the law as a means of righteousness?” The Galatians, according to Paul, had begun their journey by the Spirit, but were now trying to be perfected by the flesh (Gal. 3:2-3). Paul gives four answers to this question, which are separate but related.

* The obligation to do the whole law (v. 3). Paul tells the Galatians that to accept circumcision is to place oneself under obligation to the whole law. It seemed the Galatians just wanted to be circumcised, without worrying about the rest. Throughout his writings, Paul sees the Law as a unified whole, not able to be split (as we so often do) into convenient categories—and he often uses circumcision to represent the Law. His argument is obvious: If the Galatians accept circumcision, then they are obligated to keep the whole law. If they are under obligation to the whole law, then they are also under a curse, because no man can keep the whole law (Gal. 3:10). It seems the Galatians had not thought this far ahead.

* Alienation from Christ and His grace (v. 4). Paul plainly tells the Galatians, “You are severed from Christ, you who would be justified by the law; you have fallen away from grace.” This verse has sparked widespread debate in the church over it’s meaning.  Whatever else this verse means it means this: The Galatians would have to choose their means of righteousness. One cannot live in the realm of faith and the realm of law at the same time. Does this mean can lose their salvation? Losing one’s salvation is not the issue here. What Paul is talking about is rejecting the sufficiency of Christ’s grace for salvation in favor of the false salvation of the law. The believer, in Paul’s view, is saved by faith and indeed kept by faith.

* Righteousness comes by faith (v. 5). After giving reasons why the Galatians should not turn to the law for salvation, Paul proceeds to show why the Galatians cannot be saved by the law. “For through the Spirit, by faith, we ourselves eagerly wait for the hope of righteousness.” Not by the law. Not by flesh. By faith, he says. The law, he says, simply cannot give the hope of righteousness.

* Love, not law, is the Issue (v. 6). Paul’s final answer to the question show that in the eyes of God, the only thing that counts is “faith working through love.” He puts circumcision and uncircumcision on the same level, just in case the Galatians reverse course and think there is something inherently wrong with being circumcised. Neither matter when it comes to the means of righteousness. Both Jew and Gentile are equal before the cross.

Takeaways From This Passage
[Note: The goal of Bible study is application, not merely the accumulation of knowledge. We are to seek to apply its teachings to our lives, lest we become a hearer of the Word only, instead of a doer.]

There are several important things that this passage teaches us. We should consider them carefully.

* The law was never meant to and cannot provide justification. Though Paul calls the law holy, just, and good (Romans 7:12), it’s purpose was never to provide justification, for Abraham was justified by faith apart from the law. The law was given to point to man’s need and Christ’s work. We could never be good enough or do enough good to earn God’s favor or justification.

* We cannot live by faith and live under the law at the same time. The realm of faith and the realm of law are mutually exclusive. Now, what we are talking about is how we are justified (declared righteous). We, like the Galatians, must choose our means of justification. Will we stumble and fall while walking the road of faith? Most probably. But the solution is not to turn to the law (“Do this more, do that more, and find someone to whom you can be accountable [which equates to outward pressure].”) The solution is to turn to Christ in faith. Believing His Word, trusting His promises.

* The cross of Christ is enough. The sacrifice of Christ is more than enough to cover all of our sin, shame, guilt, no matter how deep it may run within us. The law could never do that. We need only to turn to Christ and see all of that forgiven, redeemed and used for His glory.

Paul’s words to the Colossians serve as a great summary of this passage:  “Therefore, as you received Christ Jesus the Lord, so walk in him, rooted and built up in him and established in the faith, just as you were taught, abounding in thanksgiving” (Co. 2:6-7). How did we receive Christ? By faith. How are we to walk in Him? By faith. Faith Alone.

[Note: The material in this post has been adapted from my commentary, available for free here.]

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