He put His Spirit Within Them.
Isaiah 63:11 NASB
Then His people remembered the days of old, of Moses. Where is He who brought them up out of the sea with the shepherds of His flock? Where is 'He who put His Holy Spirit in the midst of them'.
"Who put His Holy Spirit in the midst of them."
The phrase "in the midst of them" is: qereb [H7129]. And this word has the following, possible meanings in the Bible:
"midst", "among", "inner part":, "middle"
"inward part"
as the seat of thought and emotion
as the faculty of thought and emotion
"in the midst", "among", "from among" (of a number of persons)
with regards to the entrails (of sacrificial animals)
By far the greatest, biblical usage of "qereb" is in the sense of the bowels or inner parts of a sacrifice or זָבַח (zabach). Without extensive proof in this post, I will assume that the text should read, "He put His Spirit Within Them".
This is referring to the people that Moses is leading out of Egypt and freeing from Pharoah.
In speaking to Pharoah, Moses says that God has commanded them to sacrifice to the LORD after going three days into the wilderness.
Exodus 8:27 NASB
We must go a three days' journey into the wilderness and sacrifice to the LORD our God as He commands us."
There is, however, an established scriptural understanding that God has never really had a preference for animal sacrifice, as seen in the following verses:
Psalm 40:6 NASB
Sacrifice and meal offering You have not desired; My ears You have opened; Burnt offering and sin offering You have not required.
Psalm 51:16 NASB — For You do not delight in sacrifice, otherwise I would give it; You are not pleased with burnt offering.
1 Samuel 15:22 NASB
Samuel said, "Has the LORD as much delight in burnt offerings and sacrifices as in obeying the voice of the LORD? Behold, to obey is better than sacrifice, And to heed than the fat of rams.
Hosea 6:6 NASB
For I delight in loyalty (chesed) rather than sacrifice, and in the knowledge of God rather than burnt offerings.
Furthermore, Jeremiah 7:21-23 indicates that with regards to the historical exodus, God did not tell them to go into the wilderness for the express purpose of "making animal sacrifices".
Jeremiah 7:21-26 NASB
22 For I did not speak to your fathers, or command them in the day that I brought them out of the land of Egypt, concerning burnt offerings and sacrifices. 23 But this is what I commanded them, saying, ‘Obey My voice, and I will be your God, and you will be My people; and you will walk in all the way which I command you, that it may be well with you.’ 24 Yet they did not obey or incline their ear, but walked in their own counsels and in the stubbornness of their evil heart, and went backward and not forward. 25 Since the day that your fathers came out of the land of Egypt until this day, I have sent you all My servants the prophets, daily rising early and sending them. 26 Yet they did not listen to Me or incline their ear, but stiffened their neck; they did more evil than their fathers.
It is my position that when God said to Moses that they were to zabach (sacrifice) in the wilderness, it should have been understood that God was going to put His Spirit within them so that they might follow and obey Him through their Wilderness of Testing. His Spirit would be placed "within their inner being", as "in the entrails of a sacrifice" to metaphorically become a "living sacrifice" in worship to God. They were to be a living sacrifice in the "chesed" or "lovingkindness" of God. The Hebrew word "chesed" translated "lovingkindness" in the Old Testament speaks of both devotion and loyalty founded upon a sense of mercy and compassion.
Romans 12:1-2 NASB
Therefore I urge you, brethren, by the mercies (chesed, compassion, loyal devotion in the lovingkindness) of God, to present your bodies a living and holy sacrifice, acceptable to God, which is your spiritual service of worship. And do not be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what the will of God is, that which is good and acceptable and perfect.
My assumption, here, is the consistency of character in God that I believe should result in a consistency of standards with regards to worship. Though we often work from the past to the present, I am now going from true spiritual worship as described in the New Testament and making a connection to the children of Israel in their exodus from Egyptian slavery. My premise being that spiritual worship would: 1. require the Spirit of God ("God is Spirit, and they that worship Him must worship in Spirit and Truth", Jn 4:24). 2. be consistent throughout time, being commensurate with an eternal God.
God's spiritual service of worship has always been the same. If there is a protocol for worshiping an eternally consistent God, then any given form of worship throughout time has either met or failed to meet His requirements.
Spiritual worship requires:
1. People, who out of God's mercies displayed in lovingkindness, offer themselves to God in worship by loyal devotion within the framework found within this same lovingkindness of God.
2. A people who prove or walk out in demonstration His good, acceptable and perfect will.
3. The Spirit of God as all lovingkindness is from God and must come from God.
For the people who followed Moses out of Egypt, they became living sacrifices by obeying God's voice to sojourn in the wilderness and to follow His lead.
- Back To The Concept of Zabach Sacrifices, The Inner Being Of Man & Spiritual Worship -
All biblical "zabach" or "sacrifices" to God have experienced some sort of death prior to acceptance by God.
Dead to Disobedience
Romans 6:5 NASB
For if we have become united with Him in the likeness of His death, certainly we shall also be in the likeness of His resurrection,
Dead to the Law
Romans 7:4 NASB
Therefore, my brethren, you also were made to die to the Law through the body of Christ, so that you might be joined to another, to Him who was raised from the dead, in order that we might bear fruit for God.
Dead to SinRomans 6:11 NASB Even so consider yourselves to be dead to sin, but alive to God in Christ Jesus.
Dead to SelfGalatians 2:20 NASB I have been crucified with Christ; and it is no longer I who live, but Christ lives in me; and the [life] which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself up for me.
Dead to the World
Galatians 6:14 NASB But may it never be that I would boast, except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world.
So there is an eternal protocol for worshiping God. For it to be good, acceptable and perfect in God's sight it must follow this protocol.
"No Gate Prevails": Armored Spearhead In The Gap
Saturday, September 8, 2018
Wednesday, August 9, 2017
The Personalization of Scripture and Doctrine
At times, I think we have a tendency to personalize scripture a little too much. For the past couple of years, I've been trying to see many New Testament passages as they relate to the Apostle Paul's calling and mission. In Ephesians 3:2, Paul alludes to the reason for which he was apprehended by God: "If indeed you have heard of the 'stewardship' (Gk 3622, οἰκονομία: a religious "economy", stewardship, the management of a household or of household affairs: like the office of a manager or overseer) of God's grace which was given to me for you." This word oikonomia seems to be similar in concept to what is stated in Hebrews 3:5 about Moses: "Moses was faithful in all His house as a servant..." The text says that Moses was faithful in his stewardship over all God's house. Moses' stewardship was over national Israel, the house that God built with His hands. Moses was faithful "over all God's house" or "over the entire house of God" at that time. There was no other stewardship being built by God at that moment in history and everything that was being built had Moses as a servant or steward over it. This is similar in concept to what was given to the Apostle Paul; it is "the mystery of Christ, which in other generations was not made known to the sons of men, as it has now been revealed to His holy apostles and prophets in the Spirit", Ephesians 3:4,5.
I believe that this entire concept of Paul's stewardship regarding God's house and the Gentile inclusion into this house was forever before the Apostle, and that much of what we read in the New Testament has this concept imprinted into it. If this is true, it may be that we are doing the Scriptures an injustice by coming to it with the assumption that your and my name can be automatically substituted into the text, replacing the word, "you", wherever we find it, and still somehow retain the original intention behind the text. I think any person would agree that this would be an assumption on the reader's part; it being either a valid one or not.
The problem that I see is that the text has a slightly different perspective when the "you" speaks of a individual who has been communally included as a Gentile into Christ and when the "you" speaks of the reader alone. If anything the emphasis is ever so slightly different because one way deals more with the reason for Paul's doctrinal writings or his stewardship, and the other way, deals with the reader on a personal level. I would like to think that this comes under a "rightly dividing the Scripture" in conceptual terms.
I see the Church in America, since 1900, being the primary reason for this type of understanding of the Scriptures. This is good in the sense of personalization and application of the Word, but it can be a cause for misunderstanding context and even a reason for error. Minor errors assumed to be correct and compounded can become problematic. Nowadays, the personalization of Scripture has a great emphasis for the reason that it is understood to be the path for an individual to understand "who they are In Christ". I think that to always come to the Scripture with this preeminently in mind can cause confusion and misunderstanding, specifically in regards to the original meaning and reason for the text.
In reading Romans 4:16 -
"For this reason it is by faith, that it might be in accordance with grace, in order that the promise may be certain to all the descendants (of Abraham, vs. 13), not only to those who are of the Law, but also to those who are of the faith of Abraham, who is the father of us all".
My supposition is that reading this from the perspective of Pauline stewardship of Gentile inclusion is slightly different than looking at the text as an understanding of a personal grace and faith for individual salvation. First, from the perspective of Pauline stewardship, the grace cannot be separated from Christ Jesus at all. It is the grace that is in Christ that enables Gentile inclusion into any possible covenant with God, for those outside of national Israel were "without hope" and "without covenant". Though this passage has powerful implications and application for today's reader, it primarily concerns a grace that has been given to the nations for engrafting into the One Man, the commonwealth of Israel and the Gentiles, Ephesians 2:15.
Galatians 2:21 -
"I do not nullify the grace of God; for if righteousness comes through the Law, then Christ died needlessly."
It is absolutely necessary contextually and doctrinally for grace to come through Jesus Christ. Why? Because the Gentiles were excluded and clearly could understand that as long as national Israel remained national and peculiar to the things of God and the Law of God, they were going to remain on the outside looking in. The Law did this. The Law revealed the separateness of God in regards to the nations that were not Israel. As long as this was the condition of things, the Gentiles were hopelessly in the "outer court" for quite valid reasons, as revealed in the Law. The doorway into inclusion had not yet been revealed. The door had yet to been opened and "pierced through". So transgression against the Law becomes even more sinful: even utterly sinful. If righteousness came through the Law, then like the harlot Rahab, the Gentile had to be joined to national Israel, for that was the only "house" being built at the time, and they had to be placed under the Law. Another issue before the Gentile was that they could not find the door or way in. If there were such a door, it only opened from the inside; and, from the perspective of the "outer court" it was apparent that it's purpose was more to keep the Gentile out as opposed to providing a way in. They, unfortunately, didn't have a key and were on the wrong side of the door: a door that they couldn't even find. Now in the text above, this is the reason for grace. Because grace came in Christ so as to enable the promise of the Spirit to Abraham concerning his fatherhood of many nations. And if this grace were unnecessary because the righteousness of Law could be given to Gentiles, then the death of Jesus wasn't even necessary to procure their entrance. From the perspective presented, the death of Jesus was necessary, first, to reveal the righteousness of God in providing a way for the promise of God to Abraham to come to pass. Any depth of knowledge in the ways of God, would place faith on the character of God in believing that He would vindicate his own righteousness, knowing that if there were any sense of righteousness being required by a holy God, he would first show Himself to be holy and righteous in bringing to pass the fulfillment of His own promise.
All faith rests upon grace. The faith of Israel was to rest upon God's grace in choosing them and in the coming Messiah of Isaiah 53. Any work that Israel did, was to be connected to this grace through faith-filled acknowledgment of the faithful, lovingkindness of God. The faith of the Gentiles, under the stewardship of the Apostle Paul, was to rest upon God's grace to enable them to be chosen and included through the death, burial and resurrection of Jesus Christ.
Though it might appear that there is quite a lot of similarities between these two ways of looking at passages, there are some important differences. The tendency in American culture is to overemphasize the individual. In doing this the gospel can readily be individualized. Faith is your faith, it is primarily for you to 'wield' for your own gains and purposes. Grace too, is your grace or a grace that is to you, the individual, and it is primarily for the individual and their purposes. The focus is therefore readily put upon the "you" in virtually every thing and way. The context as seen from the perspective of the "mystery of Christ" does not really place the spotlight upon the individual. You are a part of a greater "called out" whole, a covenant people. You are there, in the context, but you are "hidden in Christ". I think that when you read it this way that you have a greater chance at understanding of the proper doctrines embedded in the passages.
I can say with a fair degree of certainty that all of my failures as a Christian have come from my failures in not remaining "hidden in Christ". It's as though I somehow thought that I could emphasize myself, focus on my self and always be ready to "see myself" in the picture and still come out "hidden in Christ". This hasn't worked for me. I think that the whole notion of "knowing who I am in Christ" is only a few degrees departure from my previously mentioned error.... for in doing this I am still somehow in the picture. The great "I am" is definitely in Christ and gratefully, this is not me.
One reason that I wrote this was that I, for a great while, realized that I could be talking to people about particular passages on the Bible, and it seemed that we were on the same page, yet for some reason, not being of "one mind". It was like a feeling that we thought we understood each other, and yet for some reason, I just knew that we were slightly off. I believe the reason for this sense of not being totally in sync, is encapsulated in what I have written here. It, in some ways, has to do with cultural focus. I hope this helps you.
I believe that this entire concept of Paul's stewardship regarding God's house and the Gentile inclusion into this house was forever before the Apostle, and that much of what we read in the New Testament has this concept imprinted into it. If this is true, it may be that we are doing the Scriptures an injustice by coming to it with the assumption that your and my name can be automatically substituted into the text, replacing the word, "you", wherever we find it, and still somehow retain the original intention behind the text. I think any person would agree that this would be an assumption on the reader's part; it being either a valid one or not.
The problem that I see is that the text has a slightly different perspective when the "you" speaks of a individual who has been communally included as a Gentile into Christ and when the "you" speaks of the reader alone. If anything the emphasis is ever so slightly different because one way deals more with the reason for Paul's doctrinal writings or his stewardship, and the other way, deals with the reader on a personal level. I would like to think that this comes under a "rightly dividing the Scripture" in conceptual terms.
I see the Church in America, since 1900, being the primary reason for this type of understanding of the Scriptures. This is good in the sense of personalization and application of the Word, but it can be a cause for misunderstanding context and even a reason for error. Minor errors assumed to be correct and compounded can become problematic. Nowadays, the personalization of Scripture has a great emphasis for the reason that it is understood to be the path for an individual to understand "who they are In Christ". I think that to always come to the Scripture with this preeminently in mind can cause confusion and misunderstanding, specifically in regards to the original meaning and reason for the text.
In reading Romans 4:16 -
"For this reason it is by faith, that it might be in accordance with grace, in order that the promise may be certain to all the descendants (of Abraham, vs. 13), not only to those who are of the Law, but also to those who are of the faith of Abraham, who is the father of us all".
My supposition is that reading this from the perspective of Pauline stewardship of Gentile inclusion is slightly different than looking at the text as an understanding of a personal grace and faith for individual salvation. First, from the perspective of Pauline stewardship, the grace cannot be separated from Christ Jesus at all. It is the grace that is in Christ that enables Gentile inclusion into any possible covenant with God, for those outside of national Israel were "without hope" and "without covenant". Though this passage has powerful implications and application for today's reader, it primarily concerns a grace that has been given to the nations for engrafting into the One Man, the commonwealth of Israel and the Gentiles, Ephesians 2:15.
Galatians 2:21 -
"I do not nullify the grace of God; for if righteousness comes through the Law, then Christ died needlessly."
It is absolutely necessary contextually and doctrinally for grace to come through Jesus Christ. Why? Because the Gentiles were excluded and clearly could understand that as long as national Israel remained national and peculiar to the things of God and the Law of God, they were going to remain on the outside looking in. The Law did this. The Law revealed the separateness of God in regards to the nations that were not Israel. As long as this was the condition of things, the Gentiles were hopelessly in the "outer court" for quite valid reasons, as revealed in the Law. The doorway into inclusion had not yet been revealed. The door had yet to been opened and "pierced through". So transgression against the Law becomes even more sinful: even utterly sinful. If righteousness came through the Law, then like the harlot Rahab, the Gentile had to be joined to national Israel, for that was the only "house" being built at the time, and they had to be placed under the Law. Another issue before the Gentile was that they could not find the door or way in. If there were such a door, it only opened from the inside; and, from the perspective of the "outer court" it was apparent that it's purpose was more to keep the Gentile out as opposed to providing a way in. They, unfortunately, didn't have a key and were on the wrong side of the door: a door that they couldn't even find. Now in the text above, this is the reason for grace. Because grace came in Christ so as to enable the promise of the Spirit to Abraham concerning his fatherhood of many nations. And if this grace were unnecessary because the righteousness of Law could be given to Gentiles, then the death of Jesus wasn't even necessary to procure their entrance. From the perspective presented, the death of Jesus was necessary, first, to reveal the righteousness of God in providing a way for the promise of God to Abraham to come to pass. Any depth of knowledge in the ways of God, would place faith on the character of God in believing that He would vindicate his own righteousness, knowing that if there were any sense of righteousness being required by a holy God, he would first show Himself to be holy and righteous in bringing to pass the fulfillment of His own promise.
All faith rests upon grace. The faith of Israel was to rest upon God's grace in choosing them and in the coming Messiah of Isaiah 53. Any work that Israel did, was to be connected to this grace through faith-filled acknowledgment of the faithful, lovingkindness of God. The faith of the Gentiles, under the stewardship of the Apostle Paul, was to rest upon God's grace to enable them to be chosen and included through the death, burial and resurrection of Jesus Christ.
Though it might appear that there is quite a lot of similarities between these two ways of looking at passages, there are some important differences. The tendency in American culture is to overemphasize the individual. In doing this the gospel can readily be individualized. Faith is your faith, it is primarily for you to 'wield' for your own gains and purposes. Grace too, is your grace or a grace that is to you, the individual, and it is primarily for the individual and their purposes. The focus is therefore readily put upon the "you" in virtually every thing and way. The context as seen from the perspective of the "mystery of Christ" does not really place the spotlight upon the individual. You are a part of a greater "called out" whole, a covenant people. You are there, in the context, but you are "hidden in Christ". I think that when you read it this way that you have a greater chance at understanding of the proper doctrines embedded in the passages.
I can say with a fair degree of certainty that all of my failures as a Christian have come from my failures in not remaining "hidden in Christ". It's as though I somehow thought that I could emphasize myself, focus on my self and always be ready to "see myself" in the picture and still come out "hidden in Christ". This hasn't worked for me. I think that the whole notion of "knowing who I am in Christ" is only a few degrees departure from my previously mentioned error.... for in doing this I am still somehow in the picture. The great "I am" is definitely in Christ and gratefully, this is not me.
One reason that I wrote this was that I, for a great while, realized that I could be talking to people about particular passages on the Bible, and it seemed that we were on the same page, yet for some reason, not being of "one mind". It was like a feeling that we thought we understood each other, and yet for some reason, I just knew that we were slightly off. I believe the reason for this sense of not being totally in sync, is encapsulated in what I have written here. It, in some ways, has to do with cultural focus. I hope this helps you.
Friday, September 16, 2016
Idolatry, Gold, Mammon and the Church of the Walking Dead
Just outside of where the church at Sardis was located was the place that gold coinage was first minted. Sardis at one time was the capital of the Lydian Empire. About 5 centuries before Jesus' death there was a metal refinery located in the Pactolus river valley. There was a patron goddess idol to Cybele overlooking the refinery. An altar was found in the gold purification plant at Pactolus North and the writings on nearby walls indicate that the altar was sacred to the goddess Cybele; it was made of river stones and originally had four eastward-roaring sandstone lions set on its corners, as though seeking someone to devour. The altar was believed to be an integral part of the Lydian gold refinery and Cybele may have been seen as a mountain goddess that acted as the protectress of the Lydian gold sources on Mt. Tmolus, that washed down to the Sardian plain by the Pactolus River. Cybele eventually became the chief god of the Roman empire, the "Mother of all the gods" (of Rome). Augustus considered this idol god to be the supreme deity of the Empire. In some regions of Asia Minor the names of Artemis (of the Ephesians) and Cybele were interchangeable. The Greek culture, though, acknowledged Artemis as the goddess of fertility, while Cybele was the Phrygian goddess of sorcery, mystery and faith.
The refinery that minted gold coins used a chemical process which was so efficient that the same process was used for nearly two thousand years. In this process called "salt cementation" or "cupellation", silver alloy called electrum was mixed in with ore containing gold. This was further mixed with salt (NaCl) and brick dust and heated to a high temperature for a long time. The silver would, with time, combine with the salt for conversion into chlorides which would be absorbed into the brick dust. What was left in a "parting vessel" after chemical changes was refined gold made for coinage under the watchful protection of an idol goddess; in another "vessel" lay what remained of the refining process; it was what was later "cast away". This "cast away" or "reprobate metal" was the hardened, cement like mixture of silver chloride, sodium and brick dust. The only value that this cobblestone could serve would be to be thrown under foot to be walked on. It is noteworthy that the only way for salt, NaCl, to lose its saltiness is in a chemical reaction such as the one described above.
There are biblical references to metal refining processes. A word associated with such a process is "adokimos" which has as its meanings "not standing the test" or "not approved" as used of metal smelting processes and in the minting of coins. It also has the meanings, in this light, of "unfit" (for circulation), "unproved" (not proof-worthy in minting), "rejected", "reprobate". The word "reprobate" occurs in Jeremiah 6:27,29,30: "In vain the refining goes on, but the wicked are not separated. They call them "reprobate silver", because the LORD has rejected them." Jeremiah says here that "His people" who continue on in their own ways, unchanged by God's refining process are the base, "reprobate silver" that is good only to be "cast away".
In I Corinthians 9:27, the Apostle Paul says: "I discipline my body and make it my slave, so that, after I have preached to others, I myself will not be "cast away" (adokimos). In 2 Timothy 3:5-9, it is said that there would be a last day people who have an outward "form" or godliness, but who deny its power. These are men who will oppose the truth of God having a "reprobate mind", rejected (adokimos, "cast away") in regards to the faith. Titus 1:10-16 speaks of rebellious men who teach things to believers that should not be taught for the sake of sordid gain. These are people who profess to know God, but by their deeds they deny Him, being detestable and disobedient and worthless (adokimos, "cast away") for any good deed. It is noteworthy that these people were teachers and that for the most part elders in the church were allowed to teach. Titus is told to "reprove them severely, so that they may be sound in the faith. It does not say preach the gospel to them or introduce them to Jesus, neither does is say that they may "obtain faith". It says that they might be "sound in the faith", as opposed to "unsound in the faith".
The word "reprove" is elegcho and has as its meaning "convict", "refute", "to chasten", "to punish". In I Timothy this word is used to describe correction given to elders in the church "who continue to sin". Now once again it is usually elders who are allowed and expected to teach the church. These elders are to be "rebuked" (elegcho) in the presence of all, for the purpose of instilling a fear of sinning in the believers of this congregation. In Revelation 3:19, Jesus tells the rich Laodicean church that they are "wretched and miserable and poor and blind and naked. Jesus then states to this church: "those whom I love, I "reprove" (elegcho) and discipline".
2 Corinthians 13:5,6 also carries the analogy of the testing of metals to see if they are proof ready. "Test yourselves to see if you are in the faith: examine yourselves! Or do you not recognize this about yourselves, that Jesus is in you - unless indeed you "fail the test" (adokimos, or be like so much "cast away, reprobate metal"). The verbs test and examine are in the present tense with active voice and in the imperative mood. It is a command of God to presently and continually test themselves to recognize that Jesus was in them of a truth. (This of course would be an illogical stream of actions for the person believing that the Holy Spirit must of some cosmic necessity remain in a person who at one time professed Christ.) Ecclesiastes 12:14 says that God will bring every deed into judgment. Romans 2:16 says that "God will judge the secrets of men through Jesus Christ" on the day of judgment. In Galatians 4:19, Paul says that he is in the labor of prayer until Christ is formed in the people of God. This is the test: Is the true and righteous Jesus formed in you? This is what we, as the people of God, are to continually test and examine our lives by: Are we 'walking in the same manner as He walked'? (I John 2:6). On that day this is the standard that the secrets of men will be judged, the same Jesus, and not another, should be walking in us. This is our hope for future glory.
"I will dwell in them and walk in them; and I will be their God, and they shall be My people. Therefore, come out from their midst and be separate," says the Lord. "And do not touch what is unclean; and I will welcome you, and I will be a father to you, and you shall be sons and daughters to Me," says the Lord Almighty. Therefore, having these promises, beloved, let us cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God." 2 Corinthians 6:16-7:1.
The reason we cleanse ourselves is that we have promises. What are the promises? God will dwell in us and walk in us. He will be our God and we shall be His people. God will be a father to us, and we shall be sons and daughters to God. These are the promises based upon faith working obedience through love.
The church at Sardis had an overwhelming obstacle before it; Sardis was the first people to experience first hand the pull of Mammon on their hearts. They were the first people to see value in coined, minted money. And how many problems are in the world today because of the love of money?
"No one can serve two masters; for either he will hate the one and love the other, or he will be devoted to one and despise the other. You cannot serve God and wealth (Mammon)." Mammon was originally a word spelled with only two m's. It was an archaic word that meant something that was trusted in and biblically it speaks of idolatry. How this scripture can be read is: "No one can serve two masters; for either he will hate God and love wealth, or he will hold to God and despise (in relative comparison) wealth. You cannot serve both God and wealth." Matthew 6:24
Just prior to the above verse, Jesus makes the following statements: "...store up for yourselves treasures in heaven (by fasting and praying in secret, giving to the poor in secret, living the beatitudes out and seeking first His Kingdom and His righteousness... and what we see in chapters 5 and 6) for where your treasure is, there your heart will be also. The eye is the lamp of the body; so then if your eye is single, you whole body will be full of light. But if your eye is evil, your whole body will be full of darkness. If then the light that is in you is darkness, how great is that darkness." God is talking about the heart here. He is even talking about the eyes of the heart. In Ephesians 1:18 the Apostle Paul prays for the church at Ephesus that "the eyes of their heart would be illuminated (or full of light)." A single heart vision cannot be had with a heart divided in service to both wealth and Jesus. Where your heart has one, single vision: for the Kingdom of God, the glory of God and Jesus our soon returning King, your body will be aflood with God's light. Jesus didn't become all glorious on the Mount of Transfiguration, this is just where His glorious light was revealed to Peter, James and John. This is our hope of glory: that this same Jesus would be formed in us. "You are the light of the world... Let your light shine before men in such a way that they ... glorify your Father who is in heaven." Matthew 5:14,16. If you have a divided heart you can do nice things, but you will be "full of darkness" ... a great darkness, and whatever you do will not have the touch of God upon it: more importantly what is done will never bring glory to God in any real sense. At some point in time, Judas began to serve God with a divided heart. There is no doubt in my mind that there were times that Judas Iscariot did exactly what Jesus said. But at some place in time he tried to serve both God and mammon; as a result Judas Iscariot's body was flooded with darkness, and how great was this darkness!
What fellowship (koinonia) has light with darkness? Or what harmony (symphonesis) has Christ with Belial (name for satan)? 2 Corinthians 6:14,15.
"You are the salt (NaCl) of the earth; but if salt has lost its saltiness, how can it be made salt again? It is no longer good for anything except to be thrown out and trampled under foot by men." Matthew 5:13. Jesus is here talking to the twelve apostles of the Lamb. He says that the possibility exists for them to cease being salt. And that's what it amounts to because the only way for salt to lose its saltiness is through a chemical change of the structure of NaCl, where sodium, Na, and cloride, Cl, are broken up: at such a point it is no longer salt at all. Jesus could have said, "You will always be the salt of the earth. Once salt always salt." But He did not.
"My beloved, flee from idolatry." I Peter 4:3
"and greed, which amounts to idolatry." Colossians 3:5
"You have in obedience to the truth purified your souls..." I Peter 1:22
"I know the plans that I have for you," declares the LORD, "plans for good and not for calamity to give you a future and a hope....You will seek Me and find Me when you search for Me with your entire heart." Jeremiah 29:11,13. Jesus is your good. Jesus is your future. Jesus is your blessed hope. Seek and acknowledge Him in all your ways.
-----------------
1 King Croesus' Gold: Excavations at Sardis and the History of Gold Refining. Andrew Ramage, Paul T. Craddock, Michael R. Cowell
2 Archaeological Exploration of Sardis, Harvard University Art Museums, 2000,
272 pgs.
3 A Companion to the Archaeology of the Ancient Near East, Vol. 1. D.T. Potts,
pg. 904
4 Ancient West and East, pg. 503, Gocha R. Tsetskhladze, editor.
5 Heritage Recovered. The Lydian Treasure, I. Ozgen and J. Ozturk, Istanbul,
pp. 189-219.
 |
| Ruins of Sardis, near to the first gold mint. |
The refinery that minted gold coins used a chemical process which was so efficient that the same process was used for nearly two thousand years. In this process called "salt cementation" or "cupellation", silver alloy called electrum was mixed in with ore containing gold. This was further mixed with salt (NaCl) and brick dust and heated to a high temperature for a long time. The silver would, with time, combine with the salt for conversion into chlorides which would be absorbed into the brick dust. What was left in a "parting vessel" after chemical changes was refined gold made for coinage under the watchful protection of an idol goddess; in another "vessel" lay what remained of the refining process; it was what was later "cast away". This "cast away" or "reprobate metal" was the hardened, cement like mixture of silver chloride, sodium and brick dust. The only value that this cobblestone could serve would be to be thrown under foot to be walked on. It is noteworthy that the only way for salt, NaCl, to lose its saltiness is in a chemical reaction such as the one described above.
There are biblical references to metal refining processes. A word associated with such a process is "adokimos" which has as its meanings "not standing the test" or "not approved" as used of metal smelting processes and in the minting of coins. It also has the meanings, in this light, of "unfit" (for circulation), "unproved" (not proof-worthy in minting), "rejected", "reprobate". The word "reprobate" occurs in Jeremiah 6:27,29,30: "In vain the refining goes on, but the wicked are not separated. They call them "reprobate silver", because the LORD has rejected them." Jeremiah says here that "His people" who continue on in their own ways, unchanged by God's refining process are the base, "reprobate silver" that is good only to be "cast away".
 |
| Columns near to the Church at Sardis |
In I Corinthians 9:27, the Apostle Paul says: "I discipline my body and make it my slave, so that, after I have preached to others, I myself will not be "cast away" (adokimos). In 2 Timothy 3:5-9, it is said that there would be a last day people who have an outward "form" or godliness, but who deny its power. These are men who will oppose the truth of God having a "reprobate mind", rejected (adokimos, "cast away") in regards to the faith. Titus 1:10-16 speaks of rebellious men who teach things to believers that should not be taught for the sake of sordid gain. These are people who profess to know God, but by their deeds they deny Him, being detestable and disobedient and worthless (adokimos, "cast away") for any good deed. It is noteworthy that these people were teachers and that for the most part elders in the church were allowed to teach. Titus is told to "reprove them severely, so that they may be sound in the faith. It does not say preach the gospel to them or introduce them to Jesus, neither does is say that they may "obtain faith". It says that they might be "sound in the faith", as opposed to "unsound in the faith".
The word "reprove" is elegcho and has as its meaning "convict", "refute", "to chasten", "to punish". In I Timothy this word is used to describe correction given to elders in the church "who continue to sin". Now once again it is usually elders who are allowed and expected to teach the church. These elders are to be "rebuked" (elegcho) in the presence of all, for the purpose of instilling a fear of sinning in the believers of this congregation. In Revelation 3:19, Jesus tells the rich Laodicean church that they are "wretched and miserable and poor and blind and naked. Jesus then states to this church: "those whom I love, I "reprove" (elegcho) and discipline".
 |
| Location of 7 churches of Asia |
2 Corinthians 13:5,6 also carries the analogy of the testing of metals to see if they are proof ready. "Test yourselves to see if you are in the faith: examine yourselves! Or do you not recognize this about yourselves, that Jesus is in you - unless indeed you "fail the test" (adokimos, or be like so much "cast away, reprobate metal"). The verbs test and examine are in the present tense with active voice and in the imperative mood. It is a command of God to presently and continually test themselves to recognize that Jesus was in them of a truth. (This of course would be an illogical stream of actions for the person believing that the Holy Spirit must of some cosmic necessity remain in a person who at one time professed Christ.) Ecclesiastes 12:14 says that God will bring every deed into judgment. Romans 2:16 says that "God will judge the secrets of men through Jesus Christ" on the day of judgment. In Galatians 4:19, Paul says that he is in the labor of prayer until Christ is formed in the people of God. This is the test: Is the true and righteous Jesus formed in you? This is what we, as the people of God, are to continually test and examine our lives by: Are we 'walking in the same manner as He walked'? (I John 2:6). On that day this is the standard that the secrets of men will be judged, the same Jesus, and not another, should be walking in us. This is our hope for future glory.
"I will dwell in them and walk in them; and I will be their God, and they shall be My people. Therefore, come out from their midst and be separate," says the Lord. "And do not touch what is unclean; and I will welcome you, and I will be a father to you, and you shall be sons and daughters to Me," says the Lord Almighty. Therefore, having these promises, beloved, let us cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God." 2 Corinthians 6:16-7:1.
The reason we cleanse ourselves is that we have promises. What are the promises? God will dwell in us and walk in us. He will be our God and we shall be His people. God will be a father to us, and we shall be sons and daughters to God. These are the promises based upon faith working obedience through love.
The church at Sardis had an overwhelming obstacle before it; Sardis was the first people to experience first hand the pull of Mammon on their hearts. They were the first people to see value in coined, minted money. And how many problems are in the world today because of the love of money?
"No one can serve two masters; for either he will hate the one and love the other, or he will be devoted to one and despise the other. You cannot serve God and wealth (Mammon)." Mammon was originally a word spelled with only two m's. It was an archaic word that meant something that was trusted in and biblically it speaks of idolatry. How this scripture can be read is: "No one can serve two masters; for either he will hate God and love wealth, or he will hold to God and despise (in relative comparison) wealth. You cannot serve both God and wealth." Matthew 6:24
Just prior to the above verse, Jesus makes the following statements: "...store up for yourselves treasures in heaven (by fasting and praying in secret, giving to the poor in secret, living the beatitudes out and seeking first His Kingdom and His righteousness... and what we see in chapters 5 and 6) for where your treasure is, there your heart will be also. The eye is the lamp of the body; so then if your eye is single, you whole body will be full of light. But if your eye is evil, your whole body will be full of darkness. If then the light that is in you is darkness, how great is that darkness." God is talking about the heart here. He is even talking about the eyes of the heart. In Ephesians 1:18 the Apostle Paul prays for the church at Ephesus that "the eyes of their heart would be illuminated (or full of light)." A single heart vision cannot be had with a heart divided in service to both wealth and Jesus. Where your heart has one, single vision: for the Kingdom of God, the glory of God and Jesus our soon returning King, your body will be aflood with God's light. Jesus didn't become all glorious on the Mount of Transfiguration, this is just where His glorious light was revealed to Peter, James and John. This is our hope of glory: that this same Jesus would be formed in us. "You are the light of the world... Let your light shine before men in such a way that they ... glorify your Father who is in heaven." Matthew 5:14,16. If you have a divided heart you can do nice things, but you will be "full of darkness" ... a great darkness, and whatever you do will not have the touch of God upon it: more importantly what is done will never bring glory to God in any real sense. At some point in time, Judas began to serve God with a divided heart. There is no doubt in my mind that there were times that Judas Iscariot did exactly what Jesus said. But at some place in time he tried to serve both God and mammon; as a result Judas Iscariot's body was flooded with darkness, and how great was this darkness!
What fellowship (koinonia) has light with darkness? Or what harmony (symphonesis) has Christ with Belial (name for satan)? 2 Corinthians 6:14,15.
"You are the salt (NaCl) of the earth; but if salt has lost its saltiness, how can it be made salt again? It is no longer good for anything except to be thrown out and trampled under foot by men." Matthew 5:13. Jesus is here talking to the twelve apostles of the Lamb. He says that the possibility exists for them to cease being salt. And that's what it amounts to because the only way for salt to lose its saltiness is through a chemical change of the structure of NaCl, where sodium, Na, and cloride, Cl, are broken up: at such a point it is no longer salt at all. Jesus could have said, "You will always be the salt of the earth. Once salt always salt." But He did not.
"My beloved, flee from idolatry." I Peter 4:3
"and greed, which amounts to idolatry." Colossians 3:5
"You have in obedience to the truth purified your souls..." I Peter 1:22
"I know the plans that I have for you," declares the LORD, "plans for good and not for calamity to give you a future and a hope....You will seek Me and find Me when you search for Me with your entire heart." Jeremiah 29:11,13. Jesus is your good. Jesus is your future. Jesus is your blessed hope. Seek and acknowledge Him in all your ways.
-----------------
1 King Croesus' Gold: Excavations at Sardis and the History of Gold Refining. Andrew Ramage, Paul T. Craddock, Michael R. Cowell
2 Archaeological Exploration of Sardis, Harvard University Art Museums, 2000,
272 pgs.
3 A Companion to the Archaeology of the Ancient Near East, Vol. 1. D.T. Potts,
pg. 904
4 Ancient West and East, pg. 503, Gocha R. Tsetskhladze, editor.
5 Heritage Recovered. The Lydian Treasure, I. Ozgen and J. Ozturk, Istanbul,
pp. 189-219.
Sunday, August 7, 2016
Reasonable Spiritual Worship and Repentance
I will use as my primary text in this study, Romans 12:1,2 (NASB): "I urge you therefore, brethren, by the mercies of God, to present your bodies a living and holy sacrifice, acceptable to God which is your spiritual service of worship And do not be comformed to this world, but be transformed by the renewing of your mind, that you may prove what the will of God is, that which is good and acceptable and perfect."
The first portion of this scripture is crucial and necessarily first. It speaks of the body being presented as a living and holy sacrifice. The word presented is the Greek word paristemi and in the present context it has the direct meaning of things being consecrated to God. The word presented also carries the meaning of "standing beside" or "standing in the presence of God" in the both the Old Testament Septuagint and in the New Testament. In this sense there are two primary verses and they both happen to pertain to an angel: in Luke 1:19 it is "Gabriel, who stands in the presence of God", in Revelation 8:2 it is "the seven angels who stand before God". The important thing here is not that they are angels but the fact that they "stand before and in the presence of God". This is the notion of Coram Deo, a Latin phrase translated, "in the presence of God", "before the face of God" or "in the sight of God", and it is a Christian theological view which states that the overarching goal of the Christian is to "live in the presence of, under the authority of, and to the honor and glory of God." Reference: https://en.wikipedia.org/wiki/Coram_Deo
The body is important in spiritual worship to the extent that it is holy consecrated to God's service; that it "lives" in the presence and sight of God, under His divine authority and to His honor and glory. This is what makes our very lives reasonable, spiritual worship. The Word of God is eternal and has integrity, as such you can see this principle throughout both testaments: Old and New. In the first mention of worship in the Bible we have the brothers Cain and Abel (Genesis 4:2-7). "And the Lord had regard for Abel and for his offering; but for Cain and for his offering He had no regard." Then the Lord says something to Cain as to the reason that his offering was not received, "If you do well, surely you will be accepted. And if you do not do well, sin is crouching at the door; and its desire is for you, but you must master it." In the New Testament we see this affirmed in I John 3:10-12, where the Apostle states that the differences between the children of God and the children of the devil are obvious: "anyone who does not practice righteousness is not of God, nor the one who does not love his brother"; Cain "was of the evil one" and "his deeds were evil, and his brother's deeds were righteous". This sheds light on the Genesis passage that said, Cain "if you do well, surely you will be accepted." It was not the sacrifice that was the issue, it was the person's life before Him. This brings into proper perspective how God views worship. Hosea 6:6 states it in this way: "I delight in loyalty in love, a love going beyond mere duty (Hebrew: chesed), rather than sacrifice, and in the knowledge of God rather than in burnt offerings." I Samuel 15:22 says: "Has the LORD as much delight in burnt offerings and sacrifices as in obeying the voice of the LORD? Behold, to obey is better than sacrifice, and to heed than the fat of rams." Combining the concepts found in these two verses, we see that God's focus is not on outward offerings, but rather on a loyal obedience founded upon a love towards Him. Abel's deeds of righteousness were an expression of his life of devotion towards God, and it is this that God was honoring when He received his offering.
Armored Spearhead Division: Weapons of Righteousness
Romans 12:1 says that it is your body that is offered to God "by the mercies of God"; translating this back into Hebrew would be "by the chesed of God". In essence, all chesed found in this world is not found outside of God for it is primarily an attribute of God or His very nature. It could be said God is "chesed", and outside of God there is no "chesed". Romans 6:13 says: "do not go on presenting the members of your body to sin as instruments or weapons of unrighteousness (against God); but present yourselves to God as those alive from the dead, and your members as instruments or weapons of righteousness to God". Romans 6:16,17 says: "Do you not know that when you present yourselves to someone as slaves for obedience, you are slaves of the one whom you obey, either of sin resulting in death, or of obedience resulting in righteousness? But thanks be to God that though you were slaves of sin, you became obedient from the heart (in chesed) to that form of teaching to which you were committed."
All of this speaks of repentance. The Greek infinitive word for present in Romans 12:1 is aorist active which says that it was a decisive act or commitment made once and for all. The body has been presented or committed to God in one decisive act of consecration. The body that was once used for unrighteous acts against a holy God has now been consecrated to God for righteous acts.
This consecration in repentance actually gives the impetus for the transformation described in the following verse. Transformed is the Greek word, metamorphousthe. It is in the present tense, has a passive voice and is in the mood of command. This says that the trans formative process is to be immediate upon the offering of the body and is to continue on in time progressively. The passive voice means that it is not any action of the person causing the mind to be transformed, but the mind of the individual is being acted upon. In context, it is the consecration of the body to righteousness in the prior verse, that results in the mind being transformed. Repentance is the causative agent of change. It affects both the "spirit of the mind", Ephesian 4:23, as well as the physical structure of the brain. Very recent brain research shows that the body's repetitive actions are the single, most causative force behind any long term physical transformation in the brain's structure. All of this is a result of the neuroplasticity of the brain.
The following link is to a video by University of British Columbia at Vancouver's brain researcher, Dr. Laura Boyd, on "Brain Neuroplasticity":
https://www.youtube.com/watch?v=CNv8UFEfBFw
As I already mentioned, the fact that the Ephesian 4:23 passage instructs us to be "renewed in the spirit (pneuma) of the mind" shows that how the body is used is key to worship in both Spirit and in Truth. Romans 8:4,5 states that the walk according to the Spirit is in conjunction with the mind of the Spirit. To what end and purpose the body is presented, affects the transformative process acting upon the mind and brain and determines which spirit the person is yielded to. It is impossible, from these scriptures, to suggest that a person is under the control and influence of God's Spirit, when this person is actively pursuing a lifestyle that is in direct opposition to the Holy Spirit. In fact, in such an instance, the mind is not being renewed or framed according to God's Spirit, at all.
Ezekiel 18:30,31 is an essential understanding of the creation of the new heart with a new spirit. It says: "Repent and turn away from all your transgressions, so that iniquity may not become a stumbling block to you. Cast away from you all your transgressions which you have committed, and make yourselves a new heart and a new spirit!"
Isaiah 55:7-9 says: Let the wicked forsake his way, and the unrighteous man his thoughts; and let him return to the LORD, and He will have compassion on him; and to our God, for He will abundantly pardon. "For My thoughts are not your thoughts, neither are your ways My ways," declares the LORD. For as the heavens are higher than the earth, so are My ways higher than your ways, and My thoughts than your thoughts.
A slightly different perspective is presented in 2 Corinthians 3:18, "But we all, with unveiled face beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as from the Lord, the Spirit. The word transformed here is again, metamorphoumetha, and it also is in the passive voice, suggesting that the person is not affecting the change, but is a recipient of the transformation. The transformation is being affected by the Spirit. From this scripture, much of current, popular Christianity suggests that emphasizing repentance is to get things reversed. That the New Testament is diametrically opposed to the sum of the Old Testament. The error here is in not understanding that the Old Testament saints who lived by faith did so in the same spirit of faith and that grace existed in the Old Testament, as well. The current trend in much of the churches today is to emphasize the reborn spirit and the new creation's work within the person. The mind is thus transformed from the Spirit's work within, and the body is to eventually fall in line. Unfortunately, the body is being yielded to someone in the interim; this is worship, in God's eyes. As long as the body is yielding to unrighteousness as a weapon against God, the greatest force for changing the human mind is being applied against the mind's transformation into Christlikeness. Nowhere in Scripture is it suggested that the mind or the spirit of the individual is to be offered to God as a holy sacrifice in reasonable, spiritual worship. Worship begins with a commitment of the body towards God as an instrument of righteousness. The extent that this commitment is adhered to, is the extent to which the soul of the person is being transformed and is no longer being conformed to the world. It is impossible for the soul to be affected in a positive way as long as the individual's body is being yielded in worship to an antichrist spirit through disobedience.
The first portion of this scripture is crucial and necessarily first. It speaks of the body being presented as a living and holy sacrifice. The word presented is the Greek word paristemi and in the present context it has the direct meaning of things being consecrated to God. The word presented also carries the meaning of "standing beside" or "standing in the presence of God" in the both the Old Testament Septuagint and in the New Testament. In this sense there are two primary verses and they both happen to pertain to an angel: in Luke 1:19 it is "Gabriel, who stands in the presence of God", in Revelation 8:2 it is "the seven angels who stand before God". The important thing here is not that they are angels but the fact that they "stand before and in the presence of God". This is the notion of Coram Deo, a Latin phrase translated, "in the presence of God", "before the face of God" or "in the sight of God", and it is a Christian theological view which states that the overarching goal of the Christian is to "live in the presence of, under the authority of, and to the honor and glory of God." Reference: https://en.wikipedia.org/wiki/Coram_Deo
The body is important in spiritual worship to the extent that it is holy consecrated to God's service; that it "lives" in the presence and sight of God, under His divine authority and to His honor and glory. This is what makes our very lives reasonable, spiritual worship. The Word of God is eternal and has integrity, as such you can see this principle throughout both testaments: Old and New. In the first mention of worship in the Bible we have the brothers Cain and Abel (Genesis 4:2-7). "And the Lord had regard for Abel and for his offering; but for Cain and for his offering He had no regard." Then the Lord says something to Cain as to the reason that his offering was not received, "If you do well, surely you will be accepted. And if you do not do well, sin is crouching at the door; and its desire is for you, but you must master it." In the New Testament we see this affirmed in I John 3:10-12, where the Apostle states that the differences between the children of God and the children of the devil are obvious: "anyone who does not practice righteousness is not of God, nor the one who does not love his brother"; Cain "was of the evil one" and "his deeds were evil, and his brother's deeds were righteous". This sheds light on the Genesis passage that said, Cain "if you do well, surely you will be accepted." It was not the sacrifice that was the issue, it was the person's life before Him. This brings into proper perspective how God views worship. Hosea 6:6 states it in this way: "I delight in loyalty in love, a love going beyond mere duty (Hebrew: chesed), rather than sacrifice, and in the knowledge of God rather than in burnt offerings." I Samuel 15:22 says: "Has the LORD as much delight in burnt offerings and sacrifices as in obeying the voice of the LORD? Behold, to obey is better than sacrifice, and to heed than the fat of rams." Combining the concepts found in these two verses, we see that God's focus is not on outward offerings, but rather on a loyal obedience founded upon a love towards Him. Abel's deeds of righteousness were an expression of his life of devotion towards God, and it is this that God was honoring when He received his offering.
Romans 12:1 says that it is your body that is offered to God "by the mercies of God"; translating this back into Hebrew would be "by the chesed of God". In essence, all chesed found in this world is not found outside of God for it is primarily an attribute of God or His very nature. It could be said God is "chesed", and outside of God there is no "chesed". Romans 6:13 says: "do not go on presenting the members of your body to sin as instruments or weapons of unrighteousness (against God); but present yourselves to God as those alive from the dead, and your members as instruments or weapons of righteousness to God". Romans 6:16,17 says: "Do you not know that when you present yourselves to someone as slaves for obedience, you are slaves of the one whom you obey, either of sin resulting in death, or of obedience resulting in righteousness? But thanks be to God that though you were slaves of sin, you became obedient from the heart (in chesed) to that form of teaching to which you were committed."
All of this speaks of repentance. The Greek infinitive word for present in Romans 12:1 is aorist active which says that it was a decisive act or commitment made once and for all. The body has been presented or committed to God in one decisive act of consecration. The body that was once used for unrighteous acts against a holy God has now been consecrated to God for righteous acts.
This consecration in repentance actually gives the impetus for the transformation described in the following verse. Transformed is the Greek word, metamorphousthe. It is in the present tense, has a passive voice and is in the mood of command. This says that the trans formative process is to be immediate upon the offering of the body and is to continue on in time progressively. The passive voice means that it is not any action of the person causing the mind to be transformed, but the mind of the individual is being acted upon. In context, it is the consecration of the body to righteousness in the prior verse, that results in the mind being transformed. Repentance is the causative agent of change. It affects both the "spirit of the mind", Ephesian 4:23, as well as the physical structure of the brain. Very recent brain research shows that the body's repetitive actions are the single, most causative force behind any long term physical transformation in the brain's structure. All of this is a result of the neuroplasticity of the brain.
The following link is to a video by University of British Columbia at Vancouver's brain researcher, Dr. Laura Boyd, on "Brain Neuroplasticity":
https://www.youtube.com/watch?v=CNv8UFEfBFw
As I already mentioned, the fact that the Ephesian 4:23 passage instructs us to be "renewed in the spirit (pneuma) of the mind" shows that how the body is used is key to worship in both Spirit and in Truth. Romans 8:4,5 states that the walk according to the Spirit is in conjunction with the mind of the Spirit. To what end and purpose the body is presented, affects the transformative process acting upon the mind and brain and determines which spirit the person is yielded to. It is impossible, from these scriptures, to suggest that a person is under the control and influence of God's Spirit, when this person is actively pursuing a lifestyle that is in direct opposition to the Holy Spirit. In fact, in such an instance, the mind is not being renewed or framed according to God's Spirit, at all.
Ezekiel 18:30,31 is an essential understanding of the creation of the new heart with a new spirit. It says: "Repent and turn away from all your transgressions, so that iniquity may not become a stumbling block to you. Cast away from you all your transgressions which you have committed, and make yourselves a new heart and a new spirit!"
Isaiah 55:7-9 says: Let the wicked forsake his way, and the unrighteous man his thoughts; and let him return to the LORD, and He will have compassion on him; and to our God, for He will abundantly pardon. "For My thoughts are not your thoughts, neither are your ways My ways," declares the LORD. For as the heavens are higher than the earth, so are My ways higher than your ways, and My thoughts than your thoughts.
A slightly different perspective is presented in 2 Corinthians 3:18, "But we all, with unveiled face beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as from the Lord, the Spirit. The word transformed here is again, metamorphoumetha, and it also is in the passive voice, suggesting that the person is not affecting the change, but is a recipient of the transformation. The transformation is being affected by the Spirit. From this scripture, much of current, popular Christianity suggests that emphasizing repentance is to get things reversed. That the New Testament is diametrically opposed to the sum of the Old Testament. The error here is in not understanding that the Old Testament saints who lived by faith did so in the same spirit of faith and that grace existed in the Old Testament, as well. The current trend in much of the churches today is to emphasize the reborn spirit and the new creation's work within the person. The mind is thus transformed from the Spirit's work within, and the body is to eventually fall in line. Unfortunately, the body is being yielded to someone in the interim; this is worship, in God's eyes. As long as the body is yielding to unrighteousness as a weapon against God, the greatest force for changing the human mind is being applied against the mind's transformation into Christlikeness. Nowhere in Scripture is it suggested that the mind or the spirit of the individual is to be offered to God as a holy sacrifice in reasonable, spiritual worship. Worship begins with a commitment of the body towards God as an instrument of righteousness. The extent that this commitment is adhered to, is the extent to which the soul of the person is being transformed and is no longer being conformed to the world. It is impossible for the soul to be affected in a positive way as long as the individual's body is being yielded in worship to an antichrist spirit through disobedience.
Sunday, July 31, 2016
Overcoming By The Blood of the Lamb, the Word of Their Testimony, and Not Loving Their Lives Unto Death
"For whatever is born of God overcomes the world (the lust of the eyes, the lust of the flesh and the pride of life); and this is the victory that has overcome the world - our faith." I John 5:4
"And they (the saints of God) overcame him (satan) because of the Blood of the Lamb and because of the Word of their testimony, and they did not love their life even to death." Revelation 12:11
The Blood of the Lamb
The blood of the New Covenant refers to Jesus' ascension to the heavenly tabernacle that was not made with human hands, to cleanse the tabernacle and the vessels of the ministry in heaven with His own blood.
The Old Testament stipulated that the sacrifice was to be "without blemish" and it's blood was to be poured out on the brazen altar first, as this was the first of the temple furnishings in route to the Holy of Holies. Mishnaic Law further stipulates that the blood of the sacrifice had to be "living", in the sense that if the sacrifice died at any time during the process, it's blood was considered dead at that point. From that place on in progression towards the Holy of Holies, another sacrifice had to be made and it's blood applied. This continued until the High Priest reached the interior of the Holy of Holies. Jesus' blood, however, had the eternal properties of God the Father, so that even though He did experience physical death during the sacrificial offering of His body, His blood never failed to be "living".
The Blood of Jesus was ever living blood and is eternal in its makeup. Once Jesus experienced physical death, the way into the Holy of Holies had been assured. With His body yet on the cross, the Spirit of Jesus descends into the lower parts of the earth and is in Paradise on the same day of His death. He reveals Himself as Messiah to the Old Testament saints and to the thief that acknowledged Him prior to his own death on a cross. Jesus then ascends to the Heavenly Tabernacle and applies His eternal blood upon the altar in heaven, of which the one on earth is a type, enabling captivity to be led captive, fulfilling the Messianic prophecy of Psalm 68:17,18. During this time frame Jesus' body is awaiting the glory of the Father for resurrection. His eternal blood is alive though and is "speaking better" than the blood of Abel. The word better is kreitton which means "stronger", "nobler" and "more excellently". The Blood of Jesus was shed through Jesus' consent and will. His life was not taken from Him by a criminal act of man, like Abel's life, rather Jesus allowed Himself in absolute surrender, to be smitten by God. This was the will of God founded in the foreknowledge of God's eternal counsel. The sovereign LORD was pleased to crush Him, Isaiah 53:10, so that God's holy justice and wrath would be satisfied. Thus, Jesus' blood continues to speak in strength and in excellent nobility.
"... Jesus, the mediator of a new covenant, and to the sprinkled
blood, which speaks better than the blood of Abel. See to it that
you do not refuse Him who is speaking. For if those did not escape
when they refused Him who warned them on earth, much less will
we escape who turn away from Him who warns from heaven."
Hebrews 12:24,25
The blood of Jesus is "speaking" in the Greek present or progressive tense, suggesting its eternal nature in continual activity. The Him used three times in above passage is a participle and is implied. It could be translated as: "See to it that you do not refuse the speaking one. For if they did not escape when they refused the warning one on earth, much less will we escape who turn away from the warning one in heaven." In context, it is possible that the One warning from heaven is a reference to the eternal and speaking Blood of Jesus. The warning from heaven would, in the very least, be not to refuse this precious and eternal Blood of Jesus: that which both cleanses us and frees us from sin.
"If we go on sinning willfully after receiving the knowledge of the
truth, there no longer remains a sacrifice for sins, but a certain
terrifying expectation of judgment, and "the fury of a fire which
will consume the adversaries". Anyone who has set aside the Law
of Moses dies without mercy on the testimony of two or three
witnesses. How much severer punishment do you think he will
deserve who has trampled under foot the Son of God, and has
regarded as unclean the Blood of the Covenant by which he was
sanctified, and has insulted the Spirit of grace? For we know Him
who said, "Vengeance is Mine, I will repay." And again, "The LORD
will judge His people." It is a terrifying thing to fall into the hands
of the living God." Hebrews 11:26-31
Overcame Because of the Blood of the Lamb
The previous passages are relevant to the process of overcoming seen in Revelation 12:11. The first testimony that overcomers have is that of the Blood of Jesus testifying to their walking in the light of God. The fact the Blood of Jesus still had efficacy upon their consciences showed that it was speaking on their behalf, enabling them to walk in the light in continued fellowship with Jesus and sharing in the Blood of Jesus' cleansing power, I John 1:7.
Overcame Because of the Word of their Testimony
This speaks of the Word of Jesus bearing witness and testifying of them. As the Blood of Jesus spoke a warning which the overcomers heeded, the Word of Jesus also speaks and bears testimony to them, that He is in fellowship with them, I John 1:6, and that they are "walking in the Light." The result is that the Blood of the Lamb has efficacy towards them and continually cleanses them from all unrighteousness, verse 7.
The Word of Jesus testifying of them is similar in concept to "keeping or maintaining the testimony of Jesus."
An angel speaks to John, in Revelation 19:10, and tells him that John's brothers in Christ are those "who hold or have the testimony of Jesus." An angel again speaks to John in Revelation 22:9, this time the angel identifies his brothers as those who "keep, heed or obey the words of this book." The two phrases are identical. Those who "keep, heed and obey the Words of God" are those who hold to and maintain "the testimony of Jesus". The Words of Jesus testify to such men, that they "walked in the same manner as He walked", I John 2:6.
Revelation 12:17 says: "And the dragon was enraged with the woman, and went off to make war with the rest of her offspring, who keep the commandments of God and hold to the testimony of Jesus." Revelation 14:12 says, "Here is the perseverance of the saints who keep the commandments of God and their faith in Jesus."
Overcame Because They Did Not Love Their Life Even To Death
The word for life here is psuche, and it speaks to the natural life and existence on this earth. A related scripture is as follows:
"He who loves his life loses it; and he who hates his life in this world shall keep it to life eternal." John 12:25
The first two words translated "life" is the Greek word psuche. The last word that is translated "life" in this passage is the Greek word zoe. Zoe is always used in connection to resurrection life and eternal life. The concept of hatred here is similar to what is found in Luke 14:26.
"If anyone comes to Me, and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be My disciple." Luke 14:26
Hatred in these scriptures is completely in the context of comparison. Love and devotion to Jesus is to make all other loves appear as hatred in comparison. The John 12 passage suggests a similar comparison. The desire for life eternal so supersedes an existence on this earth, that life on this earth appears to be hated in comparison. So the saint longs for his true home, in the same way that a stranger in a foreign land longs to see his home once again.
In Conclusion:
It is not difficult to see a connection in my study between the two scriptures that I introduced at the very beginning. The one in I John talks of the victory that overcomes the world and the one from Revelation speaks to overcoming our accusing adversary. Faith is source of overcoming in both cases. The first is in relation to overcoming the constituents from which sin is derived: the lust of the flesh, the lust of the eyes and the boastful pride of life. The latter is in relation to the adversary who accuses the saints before God. The relationship is that if the saint overcomes the constituent items that birth sin through their conception, then the accusations of the adversary can only fall to the ground, in the very light of the things testifying to both Jesus and the Christian.
And this is the victory that has overcome the world—our faith.
Who is it that overcomes the world except the one who believes
that Jesus is the Son of God? This is he who came by water and
blood—Jesus Christ; not by the water only but by the water and the
blood. And the Spirit is the one who testifies, because the Spirit
is the truth. For there are three that testify: the Spirit and the
water and the blood; and these three agree. If we receive the
testimony of men, the testimony of God is greater, for this is the
testimony of God that he has borne concerning his Son.
I John 5:5-9
I believe the above passage speaks of the water or Word of God and the Blood of Jesus which testifies and speaks. The Spirit of God testifies, as well: and these three always agree.
The testimony of God bearing witness to the overcomer is a three fold cord.
"And they (the saints of God) overcame him (satan) because of the Blood of the Lamb and because of the Word of their testimony, and they did not love their life even to death." Revelation 12:11
 |
| Armored Spearhead Division: In the Gap |
The Blood of the Lamb
The blood of the New Covenant refers to Jesus' ascension to the heavenly tabernacle that was not made with human hands, to cleanse the tabernacle and the vessels of the ministry in heaven with His own blood.
The Old Testament stipulated that the sacrifice was to be "without blemish" and it's blood was to be poured out on the brazen altar first, as this was the first of the temple furnishings in route to the Holy of Holies. Mishnaic Law further stipulates that the blood of the sacrifice had to be "living", in the sense that if the sacrifice died at any time during the process, it's blood was considered dead at that point. From that place on in progression towards the Holy of Holies, another sacrifice had to be made and it's blood applied. This continued until the High Priest reached the interior of the Holy of Holies. Jesus' blood, however, had the eternal properties of God the Father, so that even though He did experience physical death during the sacrificial offering of His body, His blood never failed to be "living".
The Blood of Jesus was ever living blood and is eternal in its makeup. Once Jesus experienced physical death, the way into the Holy of Holies had been assured. With His body yet on the cross, the Spirit of Jesus descends into the lower parts of the earth and is in Paradise on the same day of His death. He reveals Himself as Messiah to the Old Testament saints and to the thief that acknowledged Him prior to his own death on a cross. Jesus then ascends to the Heavenly Tabernacle and applies His eternal blood upon the altar in heaven, of which the one on earth is a type, enabling captivity to be led captive, fulfilling the Messianic prophecy of Psalm 68:17,18. During this time frame Jesus' body is awaiting the glory of the Father for resurrection. His eternal blood is alive though and is "speaking better" than the blood of Abel. The word better is kreitton which means "stronger", "nobler" and "more excellently". The Blood of Jesus was shed through Jesus' consent and will. His life was not taken from Him by a criminal act of man, like Abel's life, rather Jesus allowed Himself in absolute surrender, to be smitten by God. This was the will of God founded in the foreknowledge of God's eternal counsel. The sovereign LORD was pleased to crush Him, Isaiah 53:10, so that God's holy justice and wrath would be satisfied. Thus, Jesus' blood continues to speak in strength and in excellent nobility.
"... Jesus, the mediator of a new covenant, and to the sprinkled
blood, which speaks better than the blood of Abel. See to it that
you do not refuse Him who is speaking. For if those did not escape
when they refused Him who warned them on earth, much less will
we escape who turn away from Him who warns from heaven."
Hebrews 12:24,25
The blood of Jesus is "speaking" in the Greek present or progressive tense, suggesting its eternal nature in continual activity. The Him used three times in above passage is a participle and is implied. It could be translated as: "See to it that you do not refuse the speaking one. For if they did not escape when they refused the warning one on earth, much less will we escape who turn away from the warning one in heaven." In context, it is possible that the One warning from heaven is a reference to the eternal and speaking Blood of Jesus. The warning from heaven would, in the very least, be not to refuse this precious and eternal Blood of Jesus: that which both cleanses us and frees us from sin.
"If we go on sinning willfully after receiving the knowledge of the
truth, there no longer remains a sacrifice for sins, but a certain
terrifying expectation of judgment, and "the fury of a fire which
will consume the adversaries". Anyone who has set aside the Law
of Moses dies without mercy on the testimony of two or three
witnesses. How much severer punishment do you think he will
deserve who has trampled under foot the Son of God, and has
regarded as unclean the Blood of the Covenant by which he was
sanctified, and has insulted the Spirit of grace? For we know Him
who said, "Vengeance is Mine, I will repay." And again, "The LORD
will judge His people." It is a terrifying thing to fall into the hands
of the living God." Hebrews 11:26-31
Overcame Because of the Blood of the Lamb
The previous passages are relevant to the process of overcoming seen in Revelation 12:11. The first testimony that overcomers have is that of the Blood of Jesus testifying to their walking in the light of God. The fact the Blood of Jesus still had efficacy upon their consciences showed that it was speaking on their behalf, enabling them to walk in the light in continued fellowship with Jesus and sharing in the Blood of Jesus' cleansing power, I John 1:7.
Overcame Because of the Word of their Testimony
This speaks of the Word of Jesus bearing witness and testifying of them. As the Blood of Jesus spoke a warning which the overcomers heeded, the Word of Jesus also speaks and bears testimony to them, that He is in fellowship with them, I John 1:6, and that they are "walking in the Light." The result is that the Blood of the Lamb has efficacy towards them and continually cleanses them from all unrighteousness, verse 7.
The Word of Jesus testifying of them is similar in concept to "keeping or maintaining the testimony of Jesus."
An angel speaks to John, in Revelation 19:10, and tells him that John's brothers in Christ are those "who hold or have the testimony of Jesus." An angel again speaks to John in Revelation 22:9, this time the angel identifies his brothers as those who "keep, heed or obey the words of this book." The two phrases are identical. Those who "keep, heed and obey the Words of God" are those who hold to and maintain "the testimony of Jesus". The Words of Jesus testify to such men, that they "walked in the same manner as He walked", I John 2:6.
Revelation 12:17 says: "And the dragon was enraged with the woman, and went off to make war with the rest of her offspring, who keep the commandments of God and hold to the testimony of Jesus." Revelation 14:12 says, "Here is the perseverance of the saints who keep the commandments of God and their faith in Jesus."
Overcame Because They Did Not Love Their Life Even To Death
The word for life here is psuche, and it speaks to the natural life and existence on this earth. A related scripture is as follows:
"He who loves his life loses it; and he who hates his life in this world shall keep it to life eternal." John 12:25
The first two words translated "life" is the Greek word psuche. The last word that is translated "life" in this passage is the Greek word zoe. Zoe is always used in connection to resurrection life and eternal life. The concept of hatred here is similar to what is found in Luke 14:26.
"If anyone comes to Me, and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be My disciple." Luke 14:26
Hatred in these scriptures is completely in the context of comparison. Love and devotion to Jesus is to make all other loves appear as hatred in comparison. The John 12 passage suggests a similar comparison. The desire for life eternal so supersedes an existence on this earth, that life on this earth appears to be hated in comparison. So the saint longs for his true home, in the same way that a stranger in a foreign land longs to see his home once again.
In Conclusion:
It is not difficult to see a connection in my study between the two scriptures that I introduced at the very beginning. The one in I John talks of the victory that overcomes the world and the one from Revelation speaks to overcoming our accusing adversary. Faith is source of overcoming in both cases. The first is in relation to overcoming the constituents from which sin is derived: the lust of the flesh, the lust of the eyes and the boastful pride of life. The latter is in relation to the adversary who accuses the saints before God. The relationship is that if the saint overcomes the constituent items that birth sin through their conception, then the accusations of the adversary can only fall to the ground, in the very light of the things testifying to both Jesus and the Christian.
And this is the victory that has overcome the world—our faith.
Who is it that overcomes the world except the one who believes
that Jesus is the Son of God? This is he who came by water and
blood—Jesus Christ; not by the water only but by the water and the
blood. And the Spirit is the one who testifies, because the Spirit
is the truth. For there are three that testify: the Spirit and the
water and the blood; and these three agree. If we receive the
testimony of men, the testimony of God is greater, for this is the
testimony of God that he has borne concerning his Son.
I John 5:5-9
I believe the above passage speaks of the water or Word of God and the Blood of Jesus which testifies and speaks. The Spirit of God testifies, as well: and these three always agree.
The testimony of God bearing witness to the overcomer is a three fold cord.
Thursday, July 14, 2016
The Fallacy of The Doctine of The Sin Nature of Man and It's Corollary, The Doctrine of The Total Depravity of Man.
The Doctrine of Sin Nature
This doctrine puts forth that sinfulness or moral depravity is an attribute of sinful nature. The Doctrine of The Sin Nature (or Original Sin) renders mankind totally disabled from all that is spiritually good and completely inclined to that which is morally evil.
The NIV Bible appears to have a built in bias towards this widely held doctrine. Where scriptures use the Greek word anomia which means sin or sinfulness, the NIV often translates it "sin nature", without the Greek word for "nature" even being found in the original text. There are really no texts in the Bible that explicitly define or use the two Greek words "sin nature" together: even the concept of a "sin nature" as we have understood it doctrinally is not found explained in totality. The scriptural basis for such a nature is from a few passages which could, in context, mean something else. For example, Ephesians 2:3 says "we were by nature children of wrath." If this is viewed as proof of a sin nature then what it suggests is that people will experience the wrath of God simply because they possess a nature that they had no choice in having. That this is unjust is self-evident. This passages goes on to say: "when we were dead in our transgressions". That it is just to experience wrath for your own transgressions is also self-evident. If verse 3 means that judgment is a result of an inherent nature within a person and if verse 5 means that people are found to be "dead" because of their own transgressions: to maintain that these two concepts are in harmony and synonymous is ludicrous. It seems that what Ephesians 2:3 is saying that it is normal state of being for unregenerate people to tend towards moral depravity; this does not mean that people have a sin nature within them. This would be a blatant assumption.
The sense of Ephesians 2:3 is that man from his moment of birth begins practicing self-gratification, and this is even done prior to the development of reason. From infancy people secure the consent and activity of their will to gain self-indulgence. The human will at an early stage is committed to gratification of both appetite and feeling, and there is no moral depravity in the child until the idea of moral obligation has been developed. Once the concepts of moral obligation have been understood then, at this time, any committal of the will towards self-indulgence is considered selfishness and is morally depraved. Of course, it is clear that the demands of selfishness will become more tyrannical with every moment of indulgence. This process is evident, but nowhere in Scripture is an explicit proof text that there is an inherent nature within every person that is a source of sin.
Sin nature advocates have historically had a difficult time in describing or locating this nature. It has been said that it is not of physical substance nor of an action that emanates from a physical thing. If it is not a substance or an action, what does that leave it to be. Even a state of substance is a substance with a state. If neither a substance or an action, then in Christian terms, it could be a spirit. The problem is that once the sin nature is clearly identified it becomes easily disproved in doctrine, for its origins and even questions concerning its potential destruction come to play. If this sin nature is a material thing then the Law of Conservation of Mass have a bearing. As to the creator of both spirit and matter, God would of course be the natural progenitor; but, this brings a moral dilemma of causality. If God created or initiated the sin nature within all of man, He becomes, in effect, the originator of sin and the initiator of all of mankind's ills. That this is foolish is self-evident. God is a thrice holy God and is completely just, and it would be reprehensible to cause a person to sin and then to judge the person for it.
The process for sinning has been described in the Bible as: "Each one is tempted when he is carried away and enticed by his own lust. Then when lust has conceived, it gives birth to sin; and when sin is accomplished (completed, fully matured), it brings forth death", James 1:14,15. Is James' description of the process complete? Can Occam's razor be further applied to it, bringing greater clarity and understanding? If this is an elementally true definition of the process of sin, then a "sin nature" is not mandated for sin to take place, as all that is required is an illicit desire or lust that is focused upon by the individual. The Bible says that all that is in the world: the lust of the flesh and the lust of the eyes and the boastful pride of life... is from the world, I John 2:16. The world is a system or kingdom set in opposition to the kingdom of God and His righteousness and this is the source of all lust and pride. All inordinate desires and legitimate desires taken to excess stem from "the world". In essence:
system (of thinking) opposed to God -> lust & pride -> temptation -> desire and conformity in the individual's soul -> sin by the individual.
What we would expect to find in Christians that believe in the Doctrine of the Sin Nature is a subconscious reticence within them to see the sinner as a criminal and certainly not as an enemy of God: both well documented positions in the Word of God. With this view in mind, the sinner is in a very hard position and God is somehow under obligation to provide the sinner with a solution to the problem that God, Himself, has caused: a way of escape must, in all justice, be supplied. The position of the transgressor is infinitely hard as he finds himself helplessly bound hand and foot on a course to an infinite judgment. Should God not provide an escape, under such circumstances, wouldn't it be just to portray God as the most cruel and unreasonable of beings? Now if we stop here, we see that the solution applied by God, must of necessity be viewed as function of divine justice bringing moral correction to His own determinations. With the Doctrine of Sin Nature, the solution put forth by God towards mankind's position cannot be seen as an act of Divine Grace, both unmerited and undeserved. It must be one of Divine Justice towards His prior providential dealings with man. Any solution to man's dilemma can only be viewed as Divine Grace if the sinners are indeed completely, volitional transgressors of God's Law.
Logically, to hold the position that moral depravity stems from man's sin nature is to remove direct culpability from those who sin. In actuality what has happened here is that Christianity must now, at least subconsciously, see the transgressor as a victim of circumstances. It becomes apparent, in such a view, that the sinner does not have the ability to do much of anything of moral worth. The transgressor with a sin nature cannot even be expected to repent without an outside agent aiding him. Of course, that we see statements such as, "God is declaring to men that all people everywhere should repent", Acts 17:30, provides a problem in logic for such adherents. This problem is further compounded by the fact that people in the Bible, were historically expected to repent after nothing more than a simple exhortation to do so. In fact, those historic cases where entire people groups did repent, were held up as reasons for greater judgment on people who would fail to follow their examples (Matthew 11:21-24; 12:41,42). How could past precedent of repentance be a moral indictment against a future people who lacked the ability to repent in the first place?
The Bible always says that sin is lawlessness or a voluntary violation of moral law. Sin is also portrayed as obeying the flesh or an attitude of self-pleasing or self-indulgence: selfishness in the carnal mind or in a mind that is set upon the flesh. The fact that sin must be voluntary for it to be a moral violation demands that there cannot be a nature within the individual that can override the individual's free will to choose. The Bible also describes a wicked heart or a heart full of wickedness. This, in essence, is a heart that is only bent on a selfish existence. It is totally given over to self-gratification. The Bible clearly demonstrates that the sinner is responsible for their sin. It in no wise suggests that the root cause of all sin is a sin nature within a person. Adam in his most pristine state did not require a sinful nature within him to induce him to sin. The holy angels that fell did not have a sinful nature within them, and yet they rebelled none the less.
"A moral agent is responsible for his emotions, desires, etc., so far as they are under the direct control of his will, and no further. He is always responsible for the manner in which he gratifies them. If he indulges them in accordance with the law of God, he does right. If he makes their gratification his end, he sins." - Charles Finney
If moral depravity were an attribute of human nature, then it could not be overcome at all without a change of human constitution and a corresponding change of personal identity. But moral depravity can be overcome without destroying the consciousness of personal identity, this proves that moral depravity is not an attribute of a human, "sinful nature". To suggest that no one could ever stop indulging in a selfish, destructive action without a change in constitution is obviously in error for this has been observed numerous times in humanity. Even animal behavior can be changed with the proper motivation to do so.
The Total Depravity of Man, The Corollary to the Doctrine of Sin Nature
The concept of Total Depravity is the first of five points in Calvinism, as put forth by John Calvin. It teaches that as the result of the fall of man, every part of man - his mind, will, emotions and flesh have been corrupted by sin. It states that a person sins because we are sinners by nature and because of this sin nature whatever "good" a man does is tainted and is considered "filthy rags" in the eyes of a holy God.
A Biblical exception is found to this in Acts 10, when an angel from God visits an Italian centurion named Cornelius, vs 1. This man is not a Jew and is not a Christian, yet his alms to the Jewish people and his prayers "have ascended as a memorial before God." It is good to note that at this point in time none of the Apostles believed that a Gentile could be truly born again. In other words, if there were a written doctrine formed at this time after Pentecost, it would have said that salvation belonged only to the house of Israel. (The outpouring of the Spirit that took place in Acts 2 results in 3000 devout Jews being saved; these Jews were from all the nations of the world.) It is clear that Cornelius has not even heard the gospel as a result of evangelism by other born again, Jewish believers. In fact, their knowing that he was a Gentile, as set forth by his continued insistence on wearing Roman armor, would have precluded his being evangelized by any known Christians.
The Roman centurion, Cornelius, does not become born again until Acts 10:44,45 after Peter, a Jewish convert is divinely mandated to preach to him and his household. Prior to hearing the gospel message for the first time, this Roman soldier is visited by an angel of God who calls him by name and tells him: "Your prayers and alms have ascended as a memorial before God", Acts 10:4. It is noteworthy that since his prayers and alms had come before God as a memorial, while yet in his unregenerate state, Cornelius could not have been "Totally Depraved" as put forth by John Calvin.
The fact that the doctrine of Total Depravity is wrong, means that God, judged the world in Noah's time and Sodom in Abraham's time without impugning His own righteousness and justice. It also means that the Ninevites in Jonah's time would have been judged without impugning God's holiness. Furthermore, it suggests that a search by God for 10 righteous in Sodom was a logical possibility and not misguided hopes found in sentimental senility.
John Calvin's first tenant is fallacy and not Biblical. Unfortunately, when we build a belief system, we often do so one layer atop another. This, in itself, is not wrong... unless a bottom layer is continually assumed to be correct, when in actuality it is not. In many cases, we have a tendency to use our assumption as an accurate template for future "development", never checking our original assumption. This is a short cut maneuver to avoid "reinventing the wheel". However, should years go by and this pattern is continually referred to as being accurate, greater and greater deviations from what is true will result. The Five Points of Calvinism were codified in the Canons of Dort by the Synod of Dort in 1618. This means that there has been almost 400 years of "development" by Calvinists with an incorrect, foundational premise. Could you imagine holding to a incorrect theological premise for 400 years. It is one thing to be wrong and yet entirely another to be tenaciously wrong in the face of reason. Paul commended the Bereans and called them noble for measuring his teachings against the Word of God. What could you say of Calvinists? That they have been ignoble for 400 years?
It cannot be said that Calvinism is the cause of all the ills of Christianity. It may be said that it is the cause of much of what is right in Christianity. The Doctrine of The Total Depravity of Man is a clearly stated, foundational doctrine of Calvinism and of Reformed Theology. The Doctrine of Sin Nature or of Original Sin is found more pervasive throughout Christianity and is a foundational truth in much of the Church. The fact that these are not clearly stipulated truths in Scripture and are at odds with the Bible in numerous places should give us pause. It should cause us to ask why we believe what we believe. It should give us impetus to study God's Word in order "to present yourself approved to God as a workman who does not need to be ashamed, accurately handling the Word of Truth", 2 Timothy 2:15.
The more I study God's Word, the more I see the great, omniscience of God. He has established the most intelligent, written work ever made and He has given this Truth in His holy Word. It is privilege to read it, it is immense grace to understand it. When we honor the Bible by holding it dear, we honor God Himself.
-------------
1 Finney's Systematic Theology, Charles Finney, Published by: Bethany Fellowship, Inc. Minneapolis, Minnesota 55438, pp 171-194, 1976.
This doctrine puts forth that sinfulness or moral depravity is an attribute of sinful nature. The Doctrine of The Sin Nature (or Original Sin) renders mankind totally disabled from all that is spiritually good and completely inclined to that which is morally evil.
The NIV Bible appears to have a built in bias towards this widely held doctrine. Where scriptures use the Greek word anomia which means sin or sinfulness, the NIV often translates it "sin nature", without the Greek word for "nature" even being found in the original text. There are really no texts in the Bible that explicitly define or use the two Greek words "sin nature" together: even the concept of a "sin nature" as we have understood it doctrinally is not found explained in totality. The scriptural basis for such a nature is from a few passages which could, in context, mean something else. For example, Ephesians 2:3 says "we were by nature children of wrath." If this is viewed as proof of a sin nature then what it suggests is that people will experience the wrath of God simply because they possess a nature that they had no choice in having. That this is unjust is self-evident. This passages goes on to say: "when we were dead in our transgressions". That it is just to experience wrath for your own transgressions is also self-evident. If verse 3 means that judgment is a result of an inherent nature within a person and if verse 5 means that people are found to be "dead" because of their own transgressions: to maintain that these two concepts are in harmony and synonymous is ludicrous. It seems that what Ephesians 2:3 is saying that it is normal state of being for unregenerate people to tend towards moral depravity; this does not mean that people have a sin nature within them. This would be a blatant assumption.
The sense of Ephesians 2:3 is that man from his moment of birth begins practicing self-gratification, and this is even done prior to the development of reason. From infancy people secure the consent and activity of their will to gain self-indulgence. The human will at an early stage is committed to gratification of both appetite and feeling, and there is no moral depravity in the child until the idea of moral obligation has been developed. Once the concepts of moral obligation have been understood then, at this time, any committal of the will towards self-indulgence is considered selfishness and is morally depraved. Of course, it is clear that the demands of selfishness will become more tyrannical with every moment of indulgence. This process is evident, but nowhere in Scripture is an explicit proof text that there is an inherent nature within every person that is a source of sin.
Sin nature advocates have historically had a difficult time in describing or locating this nature. It has been said that it is not of physical substance nor of an action that emanates from a physical thing. If it is not a substance or an action, what does that leave it to be. Even a state of substance is a substance with a state. If neither a substance or an action, then in Christian terms, it could be a spirit. The problem is that once the sin nature is clearly identified it becomes easily disproved in doctrine, for its origins and even questions concerning its potential destruction come to play. If this sin nature is a material thing then the Law of Conservation of Mass have a bearing. As to the creator of both spirit and matter, God would of course be the natural progenitor; but, this brings a moral dilemma of causality. If God created or initiated the sin nature within all of man, He becomes, in effect, the originator of sin and the initiator of all of mankind's ills. That this is foolish is self-evident. God is a thrice holy God and is completely just, and it would be reprehensible to cause a person to sin and then to judge the person for it.
The process for sinning has been described in the Bible as: "Each one is tempted when he is carried away and enticed by his own lust. Then when lust has conceived, it gives birth to sin; and when sin is accomplished (completed, fully matured), it brings forth death", James 1:14,15. Is James' description of the process complete? Can Occam's razor be further applied to it, bringing greater clarity and understanding? If this is an elementally true definition of the process of sin, then a "sin nature" is not mandated for sin to take place, as all that is required is an illicit desire or lust that is focused upon by the individual. The Bible says that all that is in the world: the lust of the flesh and the lust of the eyes and the boastful pride of life... is from the world, I John 2:16. The world is a system or kingdom set in opposition to the kingdom of God and His righteousness and this is the source of all lust and pride. All inordinate desires and legitimate desires taken to excess stem from "the world". In essence:
system (of thinking) opposed to God -> lust & pride -> temptation -> desire and conformity in the individual's soul -> sin by the individual.
What we would expect to find in Christians that believe in the Doctrine of the Sin Nature is a subconscious reticence within them to see the sinner as a criminal and certainly not as an enemy of God: both well documented positions in the Word of God. With this view in mind, the sinner is in a very hard position and God is somehow under obligation to provide the sinner with a solution to the problem that God, Himself, has caused: a way of escape must, in all justice, be supplied. The position of the transgressor is infinitely hard as he finds himself helplessly bound hand and foot on a course to an infinite judgment. Should God not provide an escape, under such circumstances, wouldn't it be just to portray God as the most cruel and unreasonable of beings? Now if we stop here, we see that the solution applied by God, must of necessity be viewed as function of divine justice bringing moral correction to His own determinations. With the Doctrine of Sin Nature, the solution put forth by God towards mankind's position cannot be seen as an act of Divine Grace, both unmerited and undeserved. It must be one of Divine Justice towards His prior providential dealings with man. Any solution to man's dilemma can only be viewed as Divine Grace if the sinners are indeed completely, volitional transgressors of God's Law.
Logically, to hold the position that moral depravity stems from man's sin nature is to remove direct culpability from those who sin. In actuality what has happened here is that Christianity must now, at least subconsciously, see the transgressor as a victim of circumstances. It becomes apparent, in such a view, that the sinner does not have the ability to do much of anything of moral worth. The transgressor with a sin nature cannot even be expected to repent without an outside agent aiding him. Of course, that we see statements such as, "God is declaring to men that all people everywhere should repent", Acts 17:30, provides a problem in logic for such adherents. This problem is further compounded by the fact that people in the Bible, were historically expected to repent after nothing more than a simple exhortation to do so. In fact, those historic cases where entire people groups did repent, were held up as reasons for greater judgment on people who would fail to follow their examples (Matthew 11:21-24; 12:41,42). How could past precedent of repentance be a moral indictment against a future people who lacked the ability to repent in the first place?
The Bible always says that sin is lawlessness or a voluntary violation of moral law. Sin is also portrayed as obeying the flesh or an attitude of self-pleasing or self-indulgence: selfishness in the carnal mind or in a mind that is set upon the flesh. The fact that sin must be voluntary for it to be a moral violation demands that there cannot be a nature within the individual that can override the individual's free will to choose. The Bible also describes a wicked heart or a heart full of wickedness. This, in essence, is a heart that is only bent on a selfish existence. It is totally given over to self-gratification. The Bible clearly demonstrates that the sinner is responsible for their sin. It in no wise suggests that the root cause of all sin is a sin nature within a person. Adam in his most pristine state did not require a sinful nature within him to induce him to sin. The holy angels that fell did not have a sinful nature within them, and yet they rebelled none the less.
"A moral agent is responsible for his emotions, desires, etc., so far as they are under the direct control of his will, and no further. He is always responsible for the manner in which he gratifies them. If he indulges them in accordance with the law of God, he does right. If he makes their gratification his end, he sins." - Charles Finney
If moral depravity were an attribute of human nature, then it could not be overcome at all without a change of human constitution and a corresponding change of personal identity. But moral depravity can be overcome without destroying the consciousness of personal identity, this proves that moral depravity is not an attribute of a human, "sinful nature". To suggest that no one could ever stop indulging in a selfish, destructive action without a change in constitution is obviously in error for this has been observed numerous times in humanity. Even animal behavior can be changed with the proper motivation to do so.
The Total Depravity of Man, The Corollary to the Doctrine of Sin Nature
The concept of Total Depravity is the first of five points in Calvinism, as put forth by John Calvin. It teaches that as the result of the fall of man, every part of man - his mind, will, emotions and flesh have been corrupted by sin. It states that a person sins because we are sinners by nature and because of this sin nature whatever "good" a man does is tainted and is considered "filthy rags" in the eyes of a holy God.
A Biblical exception is found to this in Acts 10, when an angel from God visits an Italian centurion named Cornelius, vs 1. This man is not a Jew and is not a Christian, yet his alms to the Jewish people and his prayers "have ascended as a memorial before God." It is good to note that at this point in time none of the Apostles believed that a Gentile could be truly born again. In other words, if there were a written doctrine formed at this time after Pentecost, it would have said that salvation belonged only to the house of Israel. (The outpouring of the Spirit that took place in Acts 2 results in 3000 devout Jews being saved; these Jews were from all the nations of the world.) It is clear that Cornelius has not even heard the gospel as a result of evangelism by other born again, Jewish believers. In fact, their knowing that he was a Gentile, as set forth by his continued insistence on wearing Roman armor, would have precluded his being evangelized by any known Christians.
The Roman centurion, Cornelius, does not become born again until Acts 10:44,45 after Peter, a Jewish convert is divinely mandated to preach to him and his household. Prior to hearing the gospel message for the first time, this Roman soldier is visited by an angel of God who calls him by name and tells him: "Your prayers and alms have ascended as a memorial before God", Acts 10:4. It is noteworthy that since his prayers and alms had come before God as a memorial, while yet in his unregenerate state, Cornelius could not have been "Totally Depraved" as put forth by John Calvin.
The fact that the doctrine of Total Depravity is wrong, means that God, judged the world in Noah's time and Sodom in Abraham's time without impugning His own righteousness and justice. It also means that the Ninevites in Jonah's time would have been judged without impugning God's holiness. Furthermore, it suggests that a search by God for 10 righteous in Sodom was a logical possibility and not misguided hopes found in sentimental senility.
John Calvin's first tenant is fallacy and not Biblical. Unfortunately, when we build a belief system, we often do so one layer atop another. This, in itself, is not wrong... unless a bottom layer is continually assumed to be correct, when in actuality it is not. In many cases, we have a tendency to use our assumption as an accurate template for future "development", never checking our original assumption. This is a short cut maneuver to avoid "reinventing the wheel". However, should years go by and this pattern is continually referred to as being accurate, greater and greater deviations from what is true will result. The Five Points of Calvinism were codified in the Canons of Dort by the Synod of Dort in 1618. This means that there has been almost 400 years of "development" by Calvinists with an incorrect, foundational premise. Could you imagine holding to a incorrect theological premise for 400 years. It is one thing to be wrong and yet entirely another to be tenaciously wrong in the face of reason. Paul commended the Bereans and called them noble for measuring his teachings against the Word of God. What could you say of Calvinists? That they have been ignoble for 400 years?
It cannot be said that Calvinism is the cause of all the ills of Christianity. It may be said that it is the cause of much of what is right in Christianity. The Doctrine of The Total Depravity of Man is a clearly stated, foundational doctrine of Calvinism and of Reformed Theology. The Doctrine of Sin Nature or of Original Sin is found more pervasive throughout Christianity and is a foundational truth in much of the Church. The fact that these are not clearly stipulated truths in Scripture and are at odds with the Bible in numerous places should give us pause. It should cause us to ask why we believe what we believe. It should give us impetus to study God's Word in order "to present yourself approved to God as a workman who does not need to be ashamed, accurately handling the Word of Truth", 2 Timothy 2:15.
The more I study God's Word, the more I see the great, omniscience of God. He has established the most intelligent, written work ever made and He has given this Truth in His holy Word. It is privilege to read it, it is immense grace to understand it. When we honor the Bible by holding it dear, we honor God Himself.
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1 Finney's Systematic Theology, Charles Finney, Published by: Bethany Fellowship, Inc. Minneapolis, Minnesota 55438, pp 171-194, 1976.
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