Tag Archives: Bible

Apr 1 2010

Excuse me. Is this the line you get in to be sawed into?


A scan of the religious TV channels and the usual programing would lead you to believe that if you are a good Christians, giving those $1,000 checks of seed money, that life is smooth sailing. They promise everything from supernatural debt cancellation to a get out of jail free card.

Unfortunately, it is not only the gullible audiences of the “name it and claim it” preachers with bad hair who buy into the idea that faith in God is a ticket out of trouble. Does anyone read the Bible? Let’s see now…. Oh, remember Jesus? He was the best of guys and the most religious folks in town demanded that he be executed. So, a typical, spineless politician bowed to the pressure of the latest poll and he was crucified.

Sometime read the 11th chapter of Hebrews (that is in the Bible..) and learn about the people of faith down through history. They were commended as righteous because they took God at his word, like Abraham and Sarah. They stopped the mouths of lions and women had their dead raised back to life, and more….

But, there is more…

“Some were tortured, refusing to accept release, so that they might rise again to a better life. Others suffered mocking and flogging, and even chains and imprisonment.  They were stoned, they were sawn in two, they were killed with the sword. They went about in skins of sheep and goats, destitute, afflicted, mistreated— of whom the world was not worthy— wandering about in deserts and mountains, and in dens and caves of the earth.” (Hebrews 11:35-38)

I have an idea! Why don’t I start a TV show promising these things for those who follow God in faith? How popular would that be? But, there is the inspired record. Following Jesus, living by faith, has absolutely no promise of good health, perfect kids, a steady job, or a lack of big time trouble.

The myth is only that, a myth. The evidence of faith in God is not the absence of trouble, but it is peace and joy in the midst of it. So, don’t beat yourself up when the doctor tells you it’s cancer, or you get that dreaded call in the night.. You likely haven’t done anything wrong, it’s just life, and life isn’t fair.

One of the best Christians who ever lived was the Apostle Paul. He was beat up, run out-of-town, ship wrecked, and on and on. He had plenty of troubles including spending years in prison. He saw the big picture! He called his troubles “Light and momentary”. How is that for a good attitude?

So my friend, when the rain doesn’t come and the crop dries up, when you lose your job and your house, and Mom might not make it ’til tomorrow night, keep believing in God. Keep walking by faith. There is something better coming.

We must be like Abraham who was looking for a place to live not made with human hands. This life is only a dress rehearsal, the eternal show starts some tomorrow. Keep you chin up and your trust in Jesus, the hard times don’t compare to the glory that awaits. I’ll promise you this, you might not be delivered out of all your troubles but, God will be in your trouble with you. When its your turn to be thrown into the furnace or the lions den, don’t worry, God will be right there with you in the middle of your worst difficulty. You just have to acknowledge his presence.

Agape’

Royce

Mar 29 2010

What Calvinism and Arminianism Have In Common


Lost in a thicket of Arminian and Calvinist debate,
we sometimes lose sight of the grand truths
we hold in common…

By Edward Fudge

What does it mean that Jesus died for all? The question is beguilingly simple. You would not know from the face of it that the question has been at the center of a heated and sometimes vociferous debate. For almost two thousand years, Christians have struggled to understand the effect of Jesus’ death and the scope of its saving power. With the publication in recent months of a number of books by evangelicals on the fate of the unevangelized, larger questions about the scope of the Atonement are gaining renewed currency. Does “all” refer to individual human beings, or nationalities and peoples, or just the elect?Within the Reformation mainstream, two contending viewpoints have emerged, which observers often label Calvinist (after John Calvin), on the one hand, and Arminian (after Jacob Arminius, an early Dutch opponent of Calvin) or Wesleyan (after John Wesley), on the other. On the Calvinist side of the debate, you have Augustine, Calvin, and their followers. They argue (with varying degrees of explicitness and forcefulness) that the “all” refers to the elect: Christ died to save only those whom the Father had predestined to eternal life.

On the Arminian side, represented also by Wesley, believers argue that Christ in his atonement intended to make salvation available to everyone. It is faith (or, in some versions, obedience) that makes the saving work complete. The debate includes a host of related questions. What are we to make of this preposition “for”? If Jesus died “for” every human ever born, can anyone finally be lost? Does a yes to that question mean Christ’s death was somehow ineffective? And just who are these “elect”? Does this scriptural term refer to an indeterminate and nameless mass of people (as Arminians would tend to argue), or does it describe specific individuals with faces (as Calvinists would suggest)? Do we speak of Jesus’ death making salvation possible for all people, or, as the traditional query phrases it, does a “particular” atonement necessarily exclude those who are not saved?

The question is also sometimes phrased in terms of those who have never heard of Jesus. Will they all be lost? If so, why? Because they never heard — or for some other reason? Does Scripture allow (or even encourage) one to conclude that, based on Jesus’ atonement, God might finally save still others who in life never knew what Jesus had done on their behalf?

For those who take Scripture seriously, these distinctions represent more than abstract theories. These “theories” express convictions. And they may collide with the convictions of other Christians — people as sincere and informed and committed as we are. When concern for people and for theological integrity seem to clash, the anguish only increases. Sometimes people from the different camps lose sight of their brothers or sisters in the doctrinal thicket.

I was trained through graduate school in the Arminian viewpoint as expressed by the Churches of Christ. Later, I studied under Calvinists at Covenant Theological Seminary in Saint Louis, Missouri. These queries thus reflect the honest uncertainties of one who has been the lone Arminian in a classroom of Calvinists and a suspected Calvinist in a fellowship where that term is no compliment. Today, some 20 years downstream, I am certain that neither “side” has the whole truth in its pocket and that no human analysis can fully contain or explain what God accomplished for sinners in Jesus of Nazareth.

Yet we can speak truthfully even when not exhaustively. Convinced that evangelicals of all stripes share more than they generally realize, I propose the following seven couplets as a modest attempt at bridge building. Of course, this is only a step. But perhaps we can at least survey the terrain, establish some boundaries, and drive a few stakes. Doing so is surely better than defending our doctrinal turf while firing volleys of proof texts at each other.

Couplet 1:

– Every accountable person deserves to be lost.
– No accountable person deserves to be saved.

On this point Scripture is transparently clear: “All …are under the power of sin…that…the whole world may be held accountable to God” (Rom. 3:9, 19). “[A]ll have sinned and fall short of the glory of God” (Rom. 3:23).God requires absolute obedience, and not one of us has presented it. The mystery is not that some are finally lost but that any are finally saved. Every person finally lost will receive justice, whereas every person finally saved will receive mercy grounded only in its giver (Rom 1:18-20, 32; 2:5; 3:4-8).

There are important differences between Augustine and Pelagius, between Calvin and Arminius, between Whitefield and Wesley. But this is not one of them. Every careful Calvinist insists that God deserves no blame for the fate of the lost. Every careful Arminian affirms that God deserves all glory for the salvation of the redeemed. Stressing each of the two points in the couplet can help us minimize needless misunderstanding, define genuine differences with sharper clarity, and cultivate a fraternal climate in which to study jointly the Word of God.

Couplet 2:

– God takes no pleasure in the final destruction of any.
– God finds pleasure in the salvation of every person who is saved.

God finds no joy in the death of any sinner. “Have I any pleasure in the death of the wicked, says the Lord God, and not rather that he should turn from his way and live?” he asks rhetorically in Ezekiel 18:23 (see also Eze. 18:32; 33:11). He is not vengeful or vindictive. The Creator dues not delight in the destruction of any person he has made, not even his enemies. He desires “all men to be saved and to come to the knowledge of the truth” (1 Tim. 2:4). Whoever is finally lost will not see God smiling as a result. Indeed, the Son of God says, there is celebration in heaven over every sinner who repents (Luke 15:7,10).

Couplet 3:

– No one can come to Jesus unless the Father draws him or her.
– Every person whom the Father has given to Jesus will come.

These statements did not originate with Calvin, Augustine, or even the apostle Paul, but with Jesus himself (John 6:37, 44). The assurance that God is in control should stimulate courage rather than contention; it should inspire hope and not harangues. To know that God has a plan and a people emboldens us to proclaim the gospel to every person we meet (Acts 18 : 9-10) . What God initiated in eternity he will consummate in his own good time (Eph. 1:1-14; Rom. 8:28-31).If we recoil at the prospect of divine sovereignty, as though God’s gracious choice of some requires his unilateral rejection of others (a notion sometimes described as “double predestination”), we may rejoice that Scripture here is “splendidly illogical,” to borrow a phrase from biblical commentator A. M. Hunter. For, as Hunter notes, “the opposite of election is not predestination to destruction; it is unbelief a self-incurred thing.” Many Calvinists urge the same point. Instead of charging them with “doublespeak,” Arminians should welcome the unexpected common ground and rejoice. Until one claims to know everything personally, there is room to tolerate paradox in others. The hallmark of a Christian is not logic, but love. The proclamation of God-who-acts-to-save is as old as Exodus and as relevant as next Sunday’s sermon in our day of positive-attitude platitudes and self-help schemes. It ignites holy boldness even as it smites our pride. That God is sovereign means that none can come to Jesus — despite our clever phrases, latest methods, and polished salesmanship — unless the Father draws him or her. At the same time, it assures us that every person the Father has given to Jesus will come — without exception, and despite our own faulty choices and often bumbling work. If prophets are mute, donkeys can speak. If disciples remain silent, the stones can cry out. If the church should prove unfaithful or disobedient, God’s plan still will see its intended end.

Couplet 4:

– The ultimate basis of condemnation is the lost person’s own works.
– The ultimate basis of salvation is the work of Jesus.

Calvinists and Arminians already agree that every person finally saved will enjoy salvation only because of what God did in Jesus. “No one comes to the Father,” said Jesus, “but by me” (John 14:6). “There is salvation in no one else” (Acts 4:12). All who “receive the abundance of grace and the free gift of righteousness” will do so “through the one man Jesus Christ” (Rom 5:17) . It is his “act of righteousness” alone that “leads to acquittal and life” (Rom 5: 18).These truths apply equally to those who lived before Jesus and to those who lived after, to Jew as well as to Gentile, to those who hear the gospel and to those who do not. None will be saved except on the basis of the atonement Jesus has made. Salvation will be conclusively “to the praise of [God’s] glory (Eph 1:6, 12, 14). The mere presence of each redeemed human will attest throughout eternity to the “immeasurable riches of his grace” (Eph 2:7). On the other hand, all who ultimately perish in hell will do so despite the fact that Jesus died for sinners and despite the fact that he receives everyone who truly wishes to come.

Couplet 5:

– Salvation occurred objectively two thousand years ago in Jesus’ work.
– Salvation occurs subjectively as each person believes the gospel.

Jesus himself announced that he came “to save” the lost (Luke 19:10; John 12:47; 1 Tim 1:15). He accomplished his stated assignment and triumphantly proclaimed from the cross “It is finished” (John 19:30; Heb. 1:3). God scrutinized what Jesus had done and was satisfied (as foreshadowed in Isa. 53:11). Then, to confirm the mission accomplished, God raised Jesus from the dead (Rom 4:25). After he had made purification for sins, Jesus took his place at God’s right hand (Heb 1:3; 10:11-14). If we preach that Jesus’ death was the payment for our sins, we may also proclaim that his resurrection was God’s paid-in-full receipt.All this occurred in the historical experience of Jesus, our substitute and Savior. God reconciled the world to himself in Jesus’ fleshly body (Col 1:19-22; 2 Cor 5:18-19). Salvation is not a theoretical possibility but a _fait accompli_. It is “the good news of [our] salvation” (Eph 1:13). We may speak of this finished aspect of Christ’s work as “objective” salvation. It happened once for all, outside us but for us, in the personal life and death of Jesus of Nazareth almost two thousand years ago.

On the other hand, every person who enjoys salvation in this life does so by a response of faith to God’s gracious call. Whatever the case in the age to come, no one can enjoy salvation now apart from hearing and believing the gospel. We may speak of this present participation in Christ’s work as “subjective” salvation.

Just as President Lincoln signed the Emancipation Proclamation and, by the stroke of his executive pen, freed every slave in the Confederate States effective January 1 , 1863, so Jesus, by his perfect act, effectively saved every human being who finally will enjoy eternal life. Yet just as no slave empirically enjoyed the benefits of Lincoln’s act until she or he heard and believed the good news of emancipation, so no redeemed sinner experientially enjoys Christ’s redemptive blessings now except through hearing and believing the gospel (1 Cor 1:18). Until women and men learn the good news of their salvation, they continue to live as if nothing has happened. They remain as they were — without hope, not knowing God, unaware of his forgiveness and favor. The gospel ministry is for the sake of such individuals, that they may obtain salvation in every sense, subjectively as well as objectively (2 Tim. 2: 10). Like Paul at Corinth, we need to declare the good news fearlessly and without ceasing, so long as God’s patience indicates that he still has others who do not know they have been reconciled in his Son (Acts 18:9-10; 2 Cor. 5:18-19; 2 Pet. 3:9).

Couplet 6:

– Every person finally lost will have knowingly rejected God’s goodness.
– Every person finally saved will have accepted God’s goodness as it was known to him or her.

Scripture speaks of some who perish “for lack of knowledge” or “by believing a lie” (Hos 4:6; 2 Thess. 2:8-10) This “knowledge” is relational as well as cognitive; it is not only intellectual but also moral and spiritual. Whoever rejects this “knowledge” does so by conscious choice and inevitably courts condemnation (John 3:19). Yet, because God is so just, and because Jesus’ saving work is so extensive and so powerful, the apostle Paul confidently affirms that only those who consciously reject God’s light will finally be lost (Rom 5:13-14, 18-21).Not all who are finally lost will have rejected the gospel, at least not in this life. But even those will have consciously rejected knowledge of God in some form, whether in nature (Acts 14:17; Rom 1:19-25), conscience (Rom 2:15-16), or divine revelation (John 5:45-47). God’s judgment of condemnation will be manifestly just in every case (Rom. 2:5-12).

On the other hand, Scripture indicates that all those finally saved will have welcomed in a spirit of faith the light of God they had. “God is one,” Paul writes, “and he will justify the circumcised on the ground of their faith and the uncircumcised because of their faith” (Rom 3:30). Abraham is the prime example of one who was justified by faith though neither Christian nor Jew, and with limited gospel understanding as well (Rom 4:9-22). Jesus had in mind those who hear when he said: “He who believes and is baptized will be saved; but he who does not believe will be condemned” (Mark 16:15-16).

Couplet 7:

– No person is better for not hearing the gospel. – No person is injured by hearing the gospel.

Sometimes people mistakenly assume, upon learning that Jesus’ work saved all who are finally saved whether they hear the gospel or not, that those who never hear are somehow better as a result. That inference is neither necessary nor proper.The ultimate rejection of God is in the rejection of the light of the gospel. For that reason, whoever willfully rejects Jesus incurs the greatest guilt (Heb 10:26-31). It does not follow, however, that those who gladly receive God’s dimmer rays before they learn of Jesus will reject the brightest light when it appears. Each heart remains the same regardless of the degree of light to which it is exposed (Luke 16:30-31; Rev 22:11). We may be sure that no person who rejects the gospel and is lost would have been saved if only that one had remained ignorant of Jesus. It is inconceivable that anyone who cries “yes” to God from the hopeless darkness will suddenly shout a defiant “no” when the bright light of the cross and the empty tomb burst finally into view.

Common ground

These seven couplets come short, of course, of providing a third alternative to Arminianism and Calvinism, although with cultivation by brighter minds they might furnish seeds for a biblical “via media”. Even so, they can serve a useful purpose. For they stake off common ground — to the surprise, at times, of participants all around — marking a safe and neutral area large enough for both groups to stand while growing together in the knowledge of our Lord Jesus Christ. After 450 years of constant controversy, perhaps that is no small step.

_____________________________________

It is my hope that there is indeed common ground as Brother Edward Fudge presents these convincing statements. Surely, those who have of a certainty experienced the love and mercy of God in salvation should be able to accept those in love who disagree on the finer points of theology and doctrine but who also are trusting only the claims of the good news about Jesus who died for our sins according to the Scriptures, was buried, and was raised from the dead according to the Scriptures. I submit that there is no room for name calling, condemning, and treating as infidels those with whom we disagree.

It seems clear to me that both Calvinists and Arminians work toward and expect the same outcome, that every person might hear the gospel invitation and come to faith in Christ and be saved. I cannot imagine a Christian who desires anything different.

Let us contribute to making Christ and His work for sinners known and not our petty, selfish, and often ill-informed differences.

Agape’

Royce

Feb 15 2010

The Academic Christian


Every year tens of thousands of books with a religious theme are published with most of those being Christian. In 2005 about 55, 000 new Christian books were offered to the reading public and that number has wildly increased with the ease of publishing, due to scores of self publishing outlets, and the seeming continued hunger of readers. When you begin to think of all the Christian books that are available it astonishing. Amazon.com, as of a few moments ago, offers 475,022 titles that fall into the category, “Christian books”.

“All things are full of weariness;
a man cannot utter it;
the eye is not satisfied with seeing,
nor the ear filled with hearing.
What has been is what will be,
and what has been done is what will be done,
and there is nothing new under the sun.
Is there a thing of which it is said,
“See, this is new”?
It has been already
in the ages before us.”   (Ecclesiastes 1:8-10)

How can so much be said about the Christian faith? And, how valuable is it? There isn’t any “new truth” to be discovered.

Many of my preacher friends periodically list the books they have read on their blogs, are reading, or want to read. The subliminal message is that reading a large number of books lends credibility to the minister’s work. And, that may well be the case. It may also be true that the majority of what many congregations are hearing on Sunday morning is nothing more than a re-telling of some author’s opinion of a Bible text or Christian theme.

Most local churches searching for minister candidates now require that to be considered an earned degree from a Bible college or seminary is a must. I wonder how many talented, godly, humble servants are disqualified because of the lack of academics? Is a highly educated man more likely to be an effective minister of the gospel? Perhaps, but I am not convinced.

I include myself in this indictment… I think Christian books have become a crutch for lazy preachers. It is very convenient to choose a subject, find a book on the subject, read a chapter or two, and then give that to the people on Sunday. It is the difference between a microwave chicken pot pie and a real home cooked meal.

I must ask this question. Has the flood of  “Christian” academia resulted in more devoted Christians? And, are more people becoming Christians? I would say No and No. The divorce rate and every other category of sins are not far different between church folks and the un-churched. Sad but true.

I am not against Christian education. I have a little of it myself. I am against leaning on it too heavily. There is no substitute for an open mind and heart with an open Bible to find God’s truth. I think those earliest Christian ministers had it exactly right when they excluded themselves from what is most expected of ministers in today’s world when they said,

“But we will devote ourselves to prayer and to the ministry of the word.” (Acts 6:4)

I suggest that if our churches expected no more of their ministers, and if ministers expected no less of themselves, we would all be more healthy and useful in God’s redemptive work.

Arguably the most educated of all the ministers in the New Testament was the Apostle Paul. Academic achievement was way down the list on his priorities.

“And I, when I came to you, brothers, did not come proclaiming to you the testimony of God with lofty speech or wisdom. For I decided to know nothing among you except Jesus Christ and him crucified. AndI was with you in weakness and in fear and much trembling”. (1 Corinthians 2:1-3)

“Where is the wise? Where is the scribe? Where is the disputer of this age? Has not God made foolish the wisdom of this world? For since, in the wisdom of God, the world through wisdom did not know God, it pleased God through the foolishness of the message preached to save those who believe. For Jews request a sign, and Greeks seek after wisdom”. (1 Corinthians 1:20-22) (NKJ V)

A fair question at this point is “Royce, what is the point?” Keep first things first. Don’t lean too heavily on someone else’s study, do your own. Allow the Bible to speak to you. Spend time with the text, read it and re-read it, meditate on it, memorize it, and then when you are sure what God is saying to you, and you have adjusted your life to it, share it with others.

Finally, pray! “We will devote ourselves to PRAYER and the ministry of the word” are words to live by. I think more important than disciplined study, the best resources, the best study skills, and the best aptitude for homiletics, is the discipline of prayer. You will learn more about God on your knees than you ever will with a book in your lap.

Jesus wants us to be his “witnesses” to a needy world. A witness can only testify to what he personally knows. In my view far too many modern day Christian’s are relying way to much on hear-say evidence.

Agape’

Royce

Feb 8 2010

“Gospel” Up Close and Personal #3


“For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, that he was buried, that he was raised on the third day in accordance with the Scriptures” (1 Corinthians 15:3,4)

Some of the most important few words of this well known passage are usually left out when people mention the “gospel” using this 1 Corinthians text. People will say “What is important is the death, burial, and resurrection of Jesus”. And, it is very, very important. But, why did he die?

The answer is “for our sins”. He died “for” us, in our stead. He was our representative in dying and in resurrection. He did it “for” us.

Since Adam demonstrated his unbelief by doing what God had forbidden, mankind has been estranged from God. God is offended by our sins, and his holiness demands that sin be punished. Jesus in his conversation with the Jewish leader Nicodemus said that men are already condemned. Those among us who have not put their trust in Christ are dead men walking. An unbeliever does not need to wait to be condemned, he is already sentenced to death. God’s economy of justice is simple. The soul that sins will die. Physical death awaits and then after the judgement sinners are cast into the lake of fire, the second death.

Now the good news! Jesus died in you place! He took the punishment for your sins so you don’t have to. The offer of the “gospel’ is come and exchange death for eternal life. Christ has born your sin and wants to give you his righteousness. This is atonement. By willingly offering himself as a sacrificial lamb Jesus gave God what he always wanted but never had. He desired that people do what he said, not sin, and live in beautiful fellowship with him. Jesus did all that we could not do, and, he did it “for” us.

When he died, he died “for” me. When he was raised from the dead, he was raised “for” me. These things he did representing me. When he died, I died and that death satisfied God’s justice and wrath against my sin. I am now freed from the written code (law) that was against me because a dead man is not under any law.

My life is his life, my future is his future, my righteousness is his righteousness, and my inheritance is his inheritance. I can’t die unless he dies and his life is eternal. This is “gospel”, good news!

Royce