The New Jerusalem
There are many who have been taught that when Jesus comes back on the clouds of glory that He will establish a new Jerusalem; a literal, physical city, at a location somewhere on this earth. Some people believe that it will be at the location of the old Jerusalem, while others, particularly those in the LDS (Mormon) church, believe that it will be located in the United States, and, more specifically, in Independence, Missouri. Let’s see what the Bible has to say regarding this issue.
With regard to the possibility that this earth will even exist beyond Jesus’s second coming (Judgment Day), In 2 Peter 3:7, we read, “But the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men.” Further on in verse 10, we read, “But the day of the LORD will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up.” God reiterates this point in verse 12 and finally in verse 13 we read, “Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness.”
In Revelation 21:1, it reads, “And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea.”
Regarding the new Jerusalem, however, in the very next verse we read, “and I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband.” Later, at the end of verse 9, one of the seven angels told John, ” Come hither, I will shew thee the bride, the Lamb’s wife.” And in verse 10, “and he carried me away in the spirit to a great and high mountain and shewed me that great city, holy Jerusalem, descending out of heaven from God.” We can readily see that the city, the new Jerusalem is not some literal, physical, city, but rather the kingdom of God encompassing the body of all true believing Christians, the true eternal Church, which God looks upon as the bride of Christ!
To see that the new Jerusalem is a spiritual representation of the kingdom of God that is made up of the body of believers, we just have to turn to Revelation 3:12, where we read, “Him that overcometh will I make a pillar in the temple of my God, and he shall no more go out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the spirit saith unto the churches.” This truth is also evident in Galatians 4, verses 25 and 26 which contrasts the earthly Jerusalem and her children (the Jews of national Israel), described as being in bondage (to the works of the law), with the heavenly spiritual “Jerusalem which is above is free (through the grace of God), which is the mother of us all (all true believing Christians).”
Additional support is found in Hebrews 12:22-23 , where we read, “But ye are come unto Mount Sion and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect,”.
As to the timing of the fulfillment of the coming of the new Jerusalem we are told in Matthew 24:29-31, “Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken: And then shall appear the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other.”
The Holy Temple of God, Where is it Now?
This brings us to another problem. There are those in various religions today who claim to have access to a literal, physical, earthly holy temple of God. As was indicated above, the holy temple of God is a spiritual structure made up of true believing Christians (described as pillars in the temple) coincident with the new Jerusalem in heaven. This is entirely consistent with what we read in 1 Peter 2:5-8, where God equates the true believers to “lively stones” that are part of the spiritual temple of God of which Jesus Christ is the “Chief Cornerstone.” “Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in scripture, (Found in Isaiah 28:16 and Psalm 118:22) behold I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he (The Lord Jesus Christ) is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling and a rock of offense, even to them which stumble at the word, being disobedient: whereunto also they were appointed.” (See also Isaiah 8:14, Matthew 21:42, Mark 12:10, Luke 20:17, Acts 4:11, and Romans 9:53)
So that there can be absolutely no doubt that the holy temple of God could never, ever, again be defined by physical stones and mortar (whether in Jerusalem; Salt Lake City, Utah; Independence, Missouri; or anywhere else for that matter), we read in Ephesians 2:19-22, “Now therefore ye are no more strangers and foreigners, but fellow-citizens with the saints, and of the household of God: And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone: In whom all the building fitly framed together groweth unto an holy temple in the Lord: In whom ye also are builded together for an habitation of God through the Spirit.”
Finally, in 2 Corinthians 6:16, we read, “…Ye are the temple of the living God; as God hath said (see Ezekiel 37:26&27), I will dwell in them, and walk in them; and I will be their God, and they shall be my people.”
To more clearly understand why there could never again be any need for an earthly, physical temple of God following the death of the Lord Jesus Christ on the cross, we have only to search the scriptures to review what happened at the precise moment of His death. We read in Matthew 27:51, Mark 15:38, and Luke 23:45 that, at that very moment, the veil of the temple was rent in twain (torn in two) from top to bottom.
The result was that the “Holiest of all,” (see Hebrews 9:3) the tabernacle altar of God (where only the high priest, alone, could venture once a year to make an atoning sacrifice of blood on the Day of Atonement) which had heretofore always been hidden from outside view by the veil, had now been fully exposed by God to show that the sign or figure that the “Holiest of all” of the temple represented had been perfectly fulfilled in the sacrifice of Jesus Christ; as He was both the sacrificial Lamb of God and the High Priest that offered the perfect atoning blood sacrifice. God was showing that the function of the earthly temple had come to an end! (Read all of Hebrews chapter 9 to see that this is so). Although the Jewish high priest (Caiaphas) no doubt rushed in to repair the torn veil, so that he, and the other Jewish high priests that followed him, could continue the yearly atonement sacrificial rite until the physical temple in Jerusalem was destroyed by the Romans in 70 A.D., the priestly action would have been pure vanity and rebellion against God. Those efforts could not have had any effect or substance so far as God’s plan of salvation was concerned. In fact, (according to Isaiah 66:1-4) they would have only been an abomination in God’s sight (because by carrying out those rites, the Jews were continuing to deny that Jesus Christ had come to fulfill the law of sacrifice, which had all along been the sole focal point of the blood sacrifices that were carried out in the temple before Christ died).
This is the most likely reason why God finally allowed the physical temple in Jerusalem to be destroyed for the third (and last) time (as prophesied by Jesus in Matthew 24:1-2), and why he scattered National Israel, the Jews (until our day). Additionally, because God also subsequently allowed the Islamic Dome of the Rock to be built on the temple site in Jerusalem, the Jews have been prevented from rebuilding the temple ever again (despite the fact that the Jews in National Israel have had political sovereignty over Jerusalem since 1967).
I’m sure you have run across those who claim Paul was speaking to us in the present tense in Galatians 3:24 when he wrote that the law was our nanny until we came to faith in Christ. There is a two-fold problem with this understanding: First, the context from the middle of chapter 2 through chapter 5 aligns with the passage in chapter 3 which provides explicit language to clarify Paul’s rhetorical question in verse 19 of chapter 3: why, then, the law? Second, a misunderstanding of the answer to this question can lead to believing just what Paul argued against in this letter.
First, does verse 24 in chapter 3 tell us the law was our nanny until we came to faith in Christ? Here’s how the KJV reads: “Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith.” In case the formatting doesn’t show up, the phrase “to bring us” is in italics, meaning it was added in by the translation team. Read the verse without that phrase: “Wherefore the law was our schoolmaster unto Christ, that we might be justified by faith.” The law did not, does not, bring anyone to Christ – the Spirit does that through the proclamation of the gospel! But that phrase was added to make it appear the law carried people to the Lord.
It is clear from the context that Paul is speaking of the Mosaic Law here. As is the case in all the New Covenant passages, the Mosaic Law is spoken of as a unit. We don’t read about this part or that division of the law. Simply the law. We read in Exodus that before Moses went up Mt Sinai to get the second set of tablets, he “came and told the people all the commands of the Lord and all the ordinances. … He then took the covenant scroll and read it aloud to the people.” (Ex 24:3 & 7) And in verse 12 we see YHWH telling Moses “Come up to Me on the mountain and stay there so that I may give you the stone tablets with the law and commandments I have written for their instruction.” All the law and commandments, not just the Decalogue nor everything other than the Decalogue; all the law and commandments. This is what Paul was referring to.
The word interpreted “schoolmaster” is the Greek word from which we get our word “pedagogue.” While modern definitions, such as used by the KJV, claim that word means tutor, the ancient definition referred to one who was a slave guardian of his master’s child, to make sure the child was where he needed to be, when he was supposed to be there. He was NOT a tutor or schoolmaster, but one charged with the safety of his charge.
Here’s how several other translations render that verse: “The law, then, was our guardian until Christ, so that we could be justified by faith.” (HCSB) The law of Moses was “our guardian” – whose guardian? Go back to chapter 2 and verse 15: “We who are Jews by birth and not “Gentile sinners”” The law of Moses was a guardian for the Jews by birth – national, ethnic Israel, and not to “Gentile sinners.” Some of the folk in the assembly of saints at Galatia wanted to retreat from the milk of the gospel and embrace the heavy yoke that the council in Acts 15 would overthrow. These were called “foolish Galatians” (3:1), followed up by “Are you so foolish? After beginning with the Spirit, are you now going to be made complete by the flesh?” (vs 3) If the law brings people to Christ, why would Paul call people foolish who wanted to live under it?
This brings us to verse 19 and the question – Why, then the law? And the answer: “It was added because of transgressions until the Seed to whom the promise was made would come.” Even the KJV agrees with this. The law of Moses was given because of transgressions and only until the promised Seed came. Jesus came and did His work of redemption and is with the Father on high. The law as it was given to national Israel, as a binding legal code with sanctions for violations, was only until Christ came. Paul sums up the condition of his kinsmen of the flesh in verse 23: “Before this faith came, we were confined under the law, imprisoned until the coming faith was revealed.” Some translations do not have “this” before “faith.” No matter – the apostle is restating his message from verse 19, explaining why and when the law was given.
The law was added – had not been given before this, not to Adam, not to Abraham – to remain in place until the promised Seed came. And until faith came, for the law granted faith to nobody, Jews were in chains under the law. But when faith came, when the Messiah was glorified, verse 25 tells the good news to those who were in bondage – “we are no longer under a guardian, for in Christ Jesus you are all sons of God, through faith.” (verse 26)
Now back to verse 22: “But the Scripture has imprisoned everything under sin’s power, so that the promise by faith in Jesus Christ might be given to those who believe.” This verse does not say “the law has imprisoned everything under/in sin’s power” – it says Scripture has. Scripture tells us the entire creation was cursed when Adam fell. Scripture tells us there is no salvation except in Christ. Scripture tells us creation groans in anticipation of its new birth, when Christ returns to gather His saints on the new earth. We know that everything IS under sin’s power because of sin. Sickness and death stalk each of us. But the promise given to Abraham, that he would be the father of many nations, is incrementally consummated every time one of God’s elect is raised up to new life in Christ Jesus.
This message is given different views in chapters 4 & 5 but the message is the same: present day (in Paul’s day) Jerusalem represented the slavery of the Mosaic Law; freedom from sin comes only in Christ, the heavenly Jerusalem. The law was added until the promised Seed came. Hebrews tells us the religious rites given through Moses served as a copy and shadow of the heavenly things (Heb 8:5). When the fullness of time came, the promised Seed came and conquered sin and death and the shadows, those types found in the law, came to their end.
Why, then, the law? To show the nation of stiff-necked, loop-hole finding, law-loving Jews how wicked they were; to keep them as a nation to display God’s holiness to them and the pagan nations; to make sure they were around when the fullness of time came and the promised Seed arrived. The law was Israel’s guardian until faith came, because Israel could not keep itself. Their history shows that, if left themselves, they were every bit as wicked as the Syrians, or you and me before we were redeemed.
Once the promised Seed came, the guardian is no longer needed. Faith and the promise do not depend on fleshly procreation. By faith we become children of Abraham. Now that Christ has come, the Spirit keeps His people. The law fulfilled its role, its time is past. The covenant based on shadows and types, with fire and threats of punishment for violations of its law has ended. Faith has come in the person of the promised Seed. The law and all the other shadows of the Old Covenant no longer bind anyone with chains but, as the Spirit gives the light of understanding, serve to instruct us about our innate weakness and need for humility before God and fellow man. Just as we read with New Covenant clarity from Jesus, Paul, Peter, and John.
No need to “un-hitch” the Old Testament from our faith – all of it is from God for us. We belong to heavenly country which has different laws; given by the same God but intended for a people with hearts of flesh, not stone; people who, having been loved by God can and will love Him and one another. No need to tell one another, “know the Lord” for we all know Him. The Mosaic Law was chains for a people who needed to be told “know the Lord.” We in the New Covenant are not that people. We can see the law did not restrain national Israel from doing evil. So God gave His Spirit to will and equip us to do what is pleasing to Him.
Not under the yoke of law, which could not save nor can it lead us to Christ; it can only condemn. Therein is the danger of wrongly interpreting this passage.
New heart, new mediator, new priesthood, new covenant, new law from the new Lawgiver. That’s the difference being in the New Covenant makes.
When Peter was preaching during Pentecost, he told the Jewish audience that Jesus was the promised son of David, yet David’s Lord. He summed up with this “altar call”:
Acts 2:36-37 (HCSB) “Therefore let all the house of Israel know with certainty that God has made this Jesus, whom you crucified, both Lord and Messiah!” When they heard this, they came under deep conviction and said to Peter and the rest of the apostles: “Brothers, what must we do?”
His answer to their anguish was not “ask Jesus into your heart.” Acts 2:38 (HCSB) “Repent,” Peter said to them, “and be baptized, each of you, in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit.” Natural man cannot do this. MUST have the Holy Spirit indwelling a regenerated soul.
And note: repent and be baptized. Not, be sprinkled as a babe and later, if it be you are a true covenant child, repent. Repent then be baptized; this is the biblical practice.
Acts 2:39 (HCSB) “For the promise is for you and for your children, and for all who are far off, as many as the Lord our God will call.”
No matter how you interpret “the promise,” there are several views, there is no way to think the promise is to the children of Christian parents. Peter was speaking to unconverted Jews, not redeemed saints. The promise was to them – they were the ones who asked “what must we do?”
The term “brothers” in verse 37 clearly is not used in the New Covenant context, as they were at that time unconverted. Brothers in the same sense as Paul expressed agony over his “kinsmen of the flesh” – his fellow Jews. In this culture, the Jews saw themselves as the brotherhood of God against the world.
The promise to all – Jews, their children, and ALL WHO ARE FAR OFF (the Gentiles – those who, “at that time you were without the Messiah, excluded from the citizenship of Israel, and foreigners to the covenants of the promise, without hope and without God in the world.” – Eph 2:12). The promise is to the whole world, not somebody’s children – AS MANY AS THE LORD OUR GOD WILL CALL.
The promise is people in every group of people – as many as the Lord calls.
This passage no more gives support to family status in the New Covenant than it gives support to an Arminian view of salvation.
It’s common, in the world of evangelical Christianity, to call everyone who is not redeemed, lost. Is that how the Bible uses the word “lost?” This word is found 14 times in the HCSB New Testament and three of them have nothing to do with being separated from God: Mark 2:22 is talking about mixing old covenant theology with new covenant theology, using wineskins as metaphors. Luke 22:18 shows the care of God in preserving His saints during trials. 1 Corinthian 3:15 reveals that some work done in this life by the saints will be burned up (lost) in the judgment.
What of the other 11 uses? They show up in 10 verses, each providing insight into who is “lost.”
Matthew uses this term three times, referring to those to whom Jesus was sent; no reference to those left to themselves. Jesus’ initial ministry was to national Israel, as these passages reflect. But God’s plan of redemption has always included people from every nation and tongue, as many passages reveal.
Matthew 10:5-6 Jesus sent out these 12 after giving them instructions: “Don’t take the road leading to other nations, and don’t enter any Samaritan town. Instead, go to the lost sheep of the house of Israel.
Matthew 15:24 He replied, “I was sent only to the lost sheep of the house of Israel.”
Matthew 18:11 For the Son of Man has come to save the lost.
Luke uses the word 6 times in 5 places; in each case, the person or thing described as lost is that which was searched for and found. The parables of the lost sheep, coin, and the prodigal son all get summed up in the last passage. Salvation has come because Jesus had come to seek and save the lost! No mention of that which was lost staying lost.
Luke 15:3-7 So He told them this parable: “What man among you, who has 100 sheep and loses one of them, does not leave the 99 in the open field and go after the lost one until he finds it? When he has found it, he joyfully puts it on his shoulders, and coming home, he calls his friends and neighbors together, saying to them, ‘Rejoice with me, because I have found my lost sheep!’ I tell you, in the same way, there will be more joy in heaven over one sinner who repents than over 99 righteous people who don’t need repentance.
Luke 15:8-10 “Or what woman who has 10 silver coins, if she loses one coin, does not light a lamp, sweep the house, and search carefully until she finds it? When she finds it, she calls her women friends and neighbors together, saying, ‘Rejoice with me, because I have found the silver coin I lost!’ I tell you, in the same way, there is joy in the presence of God’s angels over one sinner who repents.”
Luke 15:24 because this son of mine was dead and is alive again; he was lost and is found!’ So they began to celebrate.
Luke 15:31-32 “‘Son,’ he said to him, ‘you are always with me, and everything I have is yours. But we had to celebrate and rejoice, because this brother of yours was dead and is alive again; he was lost and is found.’”
Luke 19:9-10 “Today salvation has come to this house,” Jesus told him, “because he too is a son of Abraham. For the Son of Man has come to seek and to save the lost.”
In John’s gospel we find this word two times, including the one use of “lost” to describe someone that was not sought out and saved; Judas was lost. As the Pulpit Commentary points out, Judas was a specific exception, having been appointed by God to serve his role as the son of destruction or perdition. Rather than having been lost then found, Judas was seemingly found and then lost. But as the second passage shows, Judas was not given to Jesus to be kept, because Jesus claims to have lost none – not even one – of those given Him by the Father. This is why the Pulpit Commentary is right and it explains why Judas does not provide grounds to call all the unbelievers “lost.”
John 17:12 While I was with them, I was protecting them by Your name that You have given Me. I guarded them and not one of them is lost, except the son of destruction, so that the Scripture may be fulfilled. The Pulpit Commentary: And I guarded (them) – ἐτήρουν signifies watchful observation; ἐφύλαξα, guardianship as behind the walls of a fortress – and not one perished – went to destruction – except that the son of perdition (has perished). Christ does not say that the son of perdition was given him by the Father and guarded from the evil one, and yet had gone to his own place; the exception refers simply to the “not one perished.”
John 18:8-9 “I told you I am ⌊He⌋,” Jesus replied. “So if you’re looking for Me, let these men go.” This was to fulfill the words He had said: “I have not lost one of those You have given Me.”
Summary. This last passage does not use “lost” but it shows two things: First, Jesus came to do the Father’s will, which was stated Matthew 18:11 and in Luke 19:10: For the Son of Man has come to seek and to save the lost. Second, He will lose none of those given to Him by the Father. Every person who is lost will be saved; none who are saved will be lost. This does not say everybody will be saved, for not everyone is “lost” – only the unconverted elect are. Everyone who is not, today, a child of God is unconverted. Some of them are lost and will be found; the rest will face judgment without a refuge.
John 6:37-39 Everyone the Father gives Me will come to Me, and the one who comes to Me I will never cast out. For I have come down from heaven, not to do My will, but the will of Him who sent Me. This is the will of Him who sent Me: that I should lose none of those He has given Me but should raise them up on the last day.
The Man in Romans 7
In order to rightly understand what Paul taught in the latter part of Romans 7, we need to understand how he described two groups of people earlier in this epistle.
In Rom 3 & 4, Paul is teaching his kinsmen of the flesh why being Jewish is not enough, how children of promise are true Jews. In Rom 5:1-5 he is teaching – again – how those Jewish Christians were reconciled to God: righteous in faith, rejoicing in Christ and our afflictions, grounded in love, and possessed by the Holy Spirit.
In what follows in chapter 5 is an ongoing contrast between unconverted Jews and converted Jews, with an abbreviated history of sin – contrasting the first and last Adams. Throughout this chapter, the redeemed are described as righteous, justified, full of grace, saved from wrath, reconciled to God, having eternal life. The unconverted are described as helpless, ungodly, enemies of God, dead in sin, under judgment, condemned. Quite a difference – worth noting.
Chapter 6 is a continuation of Paul’s argument from the previous chapters, where he encourages the redeemed Jews (this is still his primary audience) are exhorted to walk in grace, not sin. These people are called dead to sin, joined with Christ, crucified with Christ, free from sin, alive to God, under grace, slaves of obedience and righteousness. He tells them – and us – not to let sin reign in our mortal bodies, for, he says, “sin will not rule over you because you are not under law but under grace.” (vs 14) We have new fruit resulting in sanctification and eternal life; we have a new master, grace – no longer slaves to master sin.
The unconverted man in Romans 6 has everything in common with his counterpart in chapter 5; he is in bondage and domination of sin, a slave to sin, ruled by death, obedient to sin, unrighteous, and ruled by sin; under law. This man is obedient to sin, under law not grace, a slave to sin – leading to death, weak in the flesh, morally impure, lawless, producing the fruit of death. Sin is his master, not grace.
The contrast between the unconverted sinner and the redeemed sinner is striking and it’s consistent: the one man is fleshly and full of sin, under the law and breaking the law; the other man is full of the Holy Spirit, rejoicing in all things, dead to sin and the law, producing good fruit unto eternal life.
A couple of observations: contextually, Paul has been describing his kinsmen of the flesh. The man in Romans 7 is a Jew, even though all people can identify with the spiritual struggle portrayed. The pious Jew would see God’s law, instructions, Scriptures as good and holy even while he would be unable to comply with them.
When we then read about the man in Romans 7:13-24, who does he sound like? Let’s look at a list:
vs 13: dead, sinful
vs 14: of flesh, sold into sin’s power
vs 15 & 16: double minded
vs 17: full of sin
vs 18: no ability to do good
vs 19 -21: captive to evil
vs 22: he agrees, he knows the law of God is good
vs 23: he is a prisoner of sin
vs 24: he is a wretched man
While you and I see some of our Christian life in what Paul wrote about in this passage, it’s clear that this man has nothing in common with the redeemed man Paul described in chapter 5 & 6; but he has everything in common with the unconverted man in those chapters. The context of the epistle indicates Paul is describing a Jew, not a Gentile, and a Jew that is struggling under a law he knows is good but without the ability to obey from the heart and produce good fruit unto eternal life. The man in Romans 7 does not have the Holy Spirit, but he is of the flesh, captive to evil, a slave to sin, producing fruit unto death.
The change to present tense does not mandate the view that Paul has changed course and began talking about himself as a Christian. It may very well be nothing more than a literary device to make the plight of the man all the more gripping. He is in a very dangerous condition! Present tense does not mandate the view that this man is Paul as a Christian. The description of the man and the larger context of the epistle provide a more sure guide to interpret this passage.
As with all Scripture, we learn from this passage. But we have no more reason to insert ourselves into this passage than we do with Jeremiah 29:11.
What should be our attitude toward suffering trials and tribulations? Let us look into the Word.
Twice in the book of Job, YHWH taunts Satan, asking if he has considered His servant. Here’s the first one:
Job 1:6-8 (HCSB) One day the sons of God came to present themselves before the LORD, and Satan also came with them. The LORD asked Satan, “Where have you come from?” “From roaming through the earth,” Satan answered Him, “and walking around on it.” Then the LORD said to Satan, “Have you considered My servant Job? No one else on earth is like him, a man of perfect integrity, who fears God and turns away from evil.”
In all his suffering Job did not sin – God held him in His hand, sustaining Job through the trial; not removing him from it.
Much later in redemptive history, YHWH tells one of His servants that Satan wants another shot.
Luke 22:31-32 (HCSB) “Simon, Simon, look out! Satan has asked to sift you like wheat. But I have prayed for you that your faith may not fail. And you, when you have turned back, strengthen your brothers.”
The faithful Son follows the path of His Father and holds His servant and sustains him through the trial, not removing him from it.
When we read of tribulation in the Bible, we are promised we’ll have them if we are walking as children of the light. Rather than looking to be removed from trials, we should have much confidence that God will sustain us through them. For our good and His glory. He has saved us from the wrath to come – what is it to suffer a little while in the flesh?
We are familiar with the parable of the ten minas and 10 servants. This parable is told by Jesus following His encounter with Zacchaeus and begins, Luke 19:11-12 (HCSB) “As they were listening to this, He went on to tell a parable because He was near Jerusalem, and they thought the kingdom of God was going to appear right away. Therefore He said: “A nobleman traveled to a far country to receive for himself authority to be king and then return.”
Note this – those closest to Him still thought the kingdom of God was a response to the Roman occupation of their homeland. He tells them this parable to show them the truth about the kingdom and begins by telling them He is going away to receive authority to be King of kings and then return. That’s the point of this parable – Jesus was going to His Father to receive all authority and then return. He told His servants to engage in business until He came back. Luke 19:14 (HCSB) “But his subjects hated him and sent a delegation after him, saying, ‘We don’t want this man to rule over us!’”
Luke 19:15 (ESV) “When he returned, having received the kingdom, he ordered these servants to whom he had given the money to be called to him, that he might know what they had gained by doing business.”
When Christ returns, it will be as King of kings. He will judge the nations, gather His people, and make all things new. In this parable, He rewards those who were diligent and punishes those who were lazy. Luke 19:27 (ESV) “But as for these enemies of mine, who did not want me to reign over them, bring them here and slaughter them before me.’”
Here, then, is the bad news. Those who, in this age, do not want this man to rule over them will suffer His judgment upon His return. They are His enemies and they will pay, eternally, for their rebellion.
If you hear the call of God, turn and look upon Christ in all His glory. Do not fear man, who can only kill the body. Fear Him who can throw body and soul into hell. Look unto Christ, believe on Him; for you do not know what tomorrow will bring.
As Jesus went through the countryside, preaching and healing people, His fame spread and crowds often followed Him – including religious leaders who saw Him as a threat, rather than the possible Messiah.
When the men lowered their crippled friend on a matt through the roof, so he might get close to Jesus and perhaps healed, the Scribes and Pharisees were watching very closely, to see if they could catch Jesus violating their law.
When Jesus healed the cripple, these religious leaders began to formulate a plan.
But they didn’t see Jesus rightly; He knew their thoughts and, rather than seek to sooth their suspicions, He looked them in the eyes and said, “Why do you question in your hearts? Which is easier, to say, ‘Your sins are forgiven you,’ or to say, ‘Rise and walk’? But that you may know that the Son of Man has authority on earth to forgive sins”—he said to the man who was paralyzed—“I say to you, rise, pick up your bed and go home.” And immediately he rose up before them and picked up what he had been lying on and went home, glorifying God.
So it is with us. When people of the world suspect you are in Christ, they will want to influence you to “not make waves.” This is why we are told not to talk about politics or religion in family gatherings or at work.
Know this: No one will be saved by Christians “playing nice” and avoiding the plain speech of the gospel. Men are by nature children of wrath and wrath they will face unless Christ save them. He – alone – is the Savior of sinners. Preach and declare Him, don’t get intimidated to play nice.
Is the gospel an offer?
First, what is an offer? From Webster’s 1828 Dictionary:
OF’FER, verb transitive [Latin offero; ob and fero, to bring.]
- Literally, to bring to or before; hence, to present for acceptance or rejection; to exhibit something that may be taken or received or not. He offered me a sum of money. He offered me his umbrella to defend me from the rain.
Does that sound like what the Bible describes as the gospel, something He offers up to be accepted or rejected?
After condemning the Pharisees with the parable of the tenants, Jesus tells them, (Matthew 21:43) Therefore I tell you, the kingdom of God will be taken away from you and given to a nation producing its fruit. The kingdom of God will be TAKEN from national Israel and GIVEN to spiritual Israel; God takes from one and gives to another.
Many people who claim the gospel is an offer turn to any of several places where God calls people to come to Him. In the first place, the English word, come, is an imperative – a command. When a mother tells her toddler “come here,” she is not inviting him, she’s not offering him the option; she’s commanding him. When the queen of England bids an entertainer to sing for her, everybody calls it a “command performance” because the queen issued the “invitation.” So many who call God sovereign posit Him as someone who offers and invites His creatures to come into His kingdom – as if He were less than the queen of England, less than a mother of small children.
How much more greater and grander and beyond our ability to comprehend is the Creator and Judge of all flesh? When the Lord of glory tells His chosen ones, “Come!” it is, as everyone who embraces the doctrines of grace knows, an irresistible call. When you and I preach the gospel, we try to persuade men – the general call we give (not knowing who the elect are) can be resisted or accepted. Yet our words, our persuasive speech is not what saves anyone. The Spirit of God moves as does the wind – no man controls nor is able to know for sure where He goes. And He gives life to that which was dead, and those called by God to come are no more able to say no than Lazarus was, being 4 days dead in the tomb. Jesus did not invite Lazarus to come forth, didn’t offer him another few years in the flesh. He commanded Lazarus to come forth; and Lazarus did so.
Preach the gospel to every creature, we are told. Nothing about offering the kingdom to anyone. Nothing about inviting them – compel them to come, the master of the wedding feast said. How do we compel people to come to Christ? By being faithful with our proclamation of His gospel. It is the power of God unto salvation for those who are being saved. He compels His chosen ones to come to the wedding feast.
Throughout Acts, we read of the kingdom being preached and proclaimed, not one instance of the kingdom being offered. We read in Revelation that God has made us a kingdom of priest unto Him. Of 158 occurrences of “kingdom” in the HCSB new testament, not one of them can be portrayed as being offered to anyone.
A similar survey of “gospel” shows us the same results. Of 78 occurrences, we see much about proclaiming and preaching and announcing the gospel. People hear the gospel; the gospel is confessed and presented and it is preserved. The gospel is veiled to those who are perishing (2 Cor 4:3). The gospel is established and advanced. People are called by God through the gospel. No occurrence of the gospel being offered.
Why does this matter?
If the gospel and the kingdom are offered to sinners, God is put in the position of “the anxious seller,” hoping people will accept Him. The Bible does not give any hint of God in this light. He commands the clouds where to go and drop rain, He gives life to that which was dead, He calls into existence things that do not exist.
While none of us is able to describe God comprehensively, each of us who name Christ as Lord should seek to never reduce Him in any of His attributes. God speaks and His sheep hear His voice. He needs not offer His kingdom to anyone – He gives it to whom He pleases.
One Lord, One Faith, One Baptism
There are some brothers in Christ who are so focused on the local assembly of saints that they deny there is any congregation of a universal manner; that is, comprised of all the redeemed from every generation. This focus includes an emphasis on water baptism, to the exclusion of what John foretold – that One was coming who would baptism with fire and the Holy Spirit (Matt 3:11).
One passage that is said to be only about water baptism and the local fellowship is Ephesians 4, where we find this: Ephesians 4:4-5 (ESV) There is one body and one Spirit—just as you were called to the one hope that belongs to your call— one Lord, one faith, one baptism,
The context of this short passage should shed light on whether it is all and only about the local assembly and water baptism or if it’s about something greater.
We know that Paul’s letter to the saints at Ephesus was meant to be read to many local assemblies; it’s a universal letter to the body of Christ. In the first three verses of chapter 3, Paul stresses identity in Christ and the unity of believers – dealing with one another in humility, gentleness, patience, and so on.
And then we find this: Ephesians 4:4-7 (ESV) There is one body and one Spirit—just as you were called to the one hope that belongs to your call— one Lord, one faith, one baptism, one God and Father of all, who is over all and through all and in all. But grace was given to each one of us according to the measure of Christ’s gift.
This letter reveals Paul’s passion for all the saints to understand the unity we have because of our union with Christ Jesus, proclaiming there is one body, one Spirit, one hope, one Lord, one faith, one baptism, one God and Father of all. By this union with Christ we each have been given grace according to His gift.
Is there ANYTHING in this passage that hints Paul was addressing only the local assembly or numerous assemblies of saints? Is he not making much of the fact that ALL the saints share in these things, without regard to any temporal circumstances? One body, not numerous local bodies. One Spirit, not a separate Spirit for each locale. One hope, one Lord, one faith, one God and Father of ALL. This speaks to all saints in all locations and all generations. And one baptism.
Water baptism makes no one a child of God. The lack of water baptism keeps no one out of the kingdom of God.
But that baptism John mentioned, the baptism of the Holy Spirit and of fire, corresponds to the circumcision made without hands (Col 2:10-11). This baptism is what brings enemies of God into His kingdom as His friends and children; without this baptism, no one can enter into His domain.
As much as these brothers resist and insist, there is no argument that can be made from Ephesians 4 that restricts Paul’s message of union and unity to the local assembly only. They can only make assertions in support of their view. Paul’s concern as an apostle was for the whole body of Christ, redeemed saints from every nation, tribe, and tongue. To deny this universal intent is to constrain the love of God for His people to clumps here and there, denying the communion we have through the Holy Spirit to all the saints.
It’s too small a view of God’s work and of His body.
Had the blessing of preaching at Grace Pointe Baptist in Edmond this morning.
Preached on the Christian’s True Sabbath – the Christ who promises true rest to all the Father has given Him. Those who hold to a weekly Sabbath instead strike me as people who sit in the sun and admire a flashlight,
Grace Pointe is a wonderful fellowship where some of the saints make comments or ask questions during the sermon. I like this model!
You can listen to this message here: https://app.box.com/file/327497674962
What follows it the first part.
(Background – from ESV Study Bible) The story of Job has its setting outside Israel to the east and south (Uz is related to Edom, which may be the setting of the book), the author of Job is a Hebrew, thoroughly immersed in the Hebrew Scriptures. The time in which the account of Job is set is not known with precision – many consider the context of Job’s culture and put him in the time of Abraham.
The earliest reference to Job outside the book itself is in Ezekiel. The prophet names three paragons of virtue (chap 14:12 – 14): And the word of the LORD came to me: “Son of man, when a land sins against me by acting faithlessly, and I stretch out my hand against it and break its supply of bread and send famine upon it, and cut off from it man and beast, even if these three men, Noah, Daniel, and Job, were in it, they would deliver but their own lives by their righteousness, declares the Lord GOD.” It is not certain whether Ezekiel knew of these men from the biblical narrative or if his knowledge was from God. If Ezekiel knew of Job through the biblical book, then Job would have lived prior to the Babylonian exile.
The author of Job makes direct allusion to the Hebrew Scriptures (e.g., Ps. 8:4; cf. Job 7:17–18), and at times quotes lines directly (Ps. 107:40; Isa. 41:20; cf. Job 12:21, 24). Such precise repetition of phrases and reapplication of biblical thought indicates that Job had access to these writings, though again it cannot be certain in what form they existed. The author uses a lot of vocabulary with meanings known in later Hebrew. This does not confirm a more precise dating but may favor a date that is during or after the Babylonian exile (538 BC). It would appear that this book may have been written as many as 600 years after Job lived – not without precedent in Scripture, as Moses wrote Genesis some 2,700 years after Creation. None of this is cause for worry, as it is God Who is the primary author of all Scripture.
The book of Job asks the question – “Can God be trusted?” It is fair to say that most of our attention is on Job and his loss and the rough treatment received at the hands of his friends and wife. But the lesson we are to gain from this book is found in the reply from God; that He alone can be trusted, that He alone is creator and sovereign – He is God and He is not obligated to answer His creatures! This maddens those who deny His existence or sovereignty, but ought to comfort us who are redeemed by Christ. If God is not sovereign over all things, He cannot be trusted in anything.
The book sets out from the beginning to show that the reasons for human suffering often remain a secret to human beings, yet under the rule of God. Indeed, Job’s sufferings come upon him because God taunted Satan in the heavenly courts, leaving us to wonder who Satan would have tormented if God had not suggested Job. We are not given insight to this “behind the scenes” discussion that led up to a similar testing in the New Testament. Luke 22:31 – 32 “Simon, Simon, behold, Satan demanded to have you, that he might sift you like wheat, but I have prayed for you that your faith may not fail. And when you have turned again, strengthen your brothers.” Unlike Job, Peter knows before and why he was tested, we never learn whether the events of Job chapter 1 & 2 were explained to Job. In both accounts, God’s focus is on His character and position as the sovereign Lord Who cares for His people.
In anticipation of the Christmas season, last week we reviewed the biblical account for why Jesus had to come as a man to save us. We are by nature in desperate need of a savior, having no hope and without God in the world (Eph 2:12); Christ Jesus is the only One Who can save us, reconcile helpless sinners to God – He is our peace!
Today, we review the biblical account of God’s faithful promise to provide this savior.
Several decades back, a Christian para-church organization took the nation by storm. Promise Keepers filled football stadiums with hundreds of thousands of men, listening to preaching and singing hymns. Many of those who went wanted to be better men, men who would keep their promises to lead their families rightly and walk in obedience to God. And for several years, many men were redeemed, revived, and reconciled. But the leaders of this ministry were found to be much less than their public facades portrayed. The founder confessed that he was a miserable failure and his right hand man drifted into gross theological error. And many critics and men who benefited from this ministry turned aside and followed them no more.
We read in the Scriptures that God is not like man, that He should lie (Numbers 23:19); so a promise made by God is something more sure than any promise man can make. God warns man that it’s better for us not to make a promise or vow than to make one and not keep it (Eccl 5:5 & 6). The gap between the two – creature and Creator – in keeping promises is as great as the gap between us in character. Our confidence must therefore be in God and Christ Jesus (He is the faithful witness – Rev 1:5), for they are faithful and rock-solid, while we are weak and fickle. With this reminder, let us see the awesome power of the One Who can make a promise and is certain to keep it.
The birth of Jesus and His work of redemption was not a reaction to the creature’s faithlessness. We see this in 1 Peter 1:20 & 21 – He was chosen before the foundation of the world but was revealed at the end of the times for you who through Him are believers in God, who raised Him from the dead and gave Him glory, so that your faith and hope are in God. The Fall was not unplanned; the redemption found in Christ was not a reaction. Since man’s fall was inevitable, due to our weak frame, God determined before the world was created that the Son would redeem sinners and bring many sons to glory (Heb 2:10). The main reason creation exists is to glorify the Creator. Again we turn to Peter – If any man speak, let him speak as the oracles of God; if any man minister, let him do it as of the ability which God giveth: that God in all things may be glorified through Jesus Christ, to whom be praise and dominion for ever and ever. Amen. (1 Peter 4:11) The first phrase shows us how the man who preaches must not speak as a mere man with an opinion, but as a man who stands in fear of God to proclaim and preach the Word of God. Next we see that all who serve in any capacity are to do so recognizing it is God who gives such gifts. Lastly we see the reason – that in all things, preaching and serving, God will be glorified. And this glory is possible because we are in Christ Jesus. The oracles of God tell us Jesus is the focus of Scripture (Luke 24:27), promised to us before the world began (Titus 1:2).
Even a casual read of the Bible reveals several covenants. Many books have been written about them. One covenant, the New Covenant, stands as the answer to everything that is wrong, God’s final Word on making all things right. The glory of being in Christ Jesus is revealed in this covenant, which binds Christ and His church together, providing redemption and eternal salvation for sinners. The sign of the New Covenant is circumcision not made with human hands followed by water baptism (Colossians 2:11-12). The Lord’s Supper is another sign within this covenant, reminding us of its Author and His return (1 Corinthians 11:25). One dear brother I count as a friend helps us see this:
Baptism serves as an outward sign of the inward grace of regeneration and union with Christ. It is less than meaningless if there is no inward grace to reflect. Jesus said, “This cup is the new covenant in my blood” (Luke 22:20). What Jesus is saying is that this cup of wine represents the new covenant he is going to ratify by shedding his blood. This cup becomes the sign of that covenant. Every time we take communion we should rejoice that we are heirs of the new and better covenant that was ratified by his blood. (Randy Seiver)
In Hebrews 7-9 the New Covenant described, contrasted with the Old Covenant, so we can see it more accurately. Chapter 9:1 even the first covenant had regulations for worship and an earthly place of holiness.What follows is a description of the tabernacle of the Hebrew religion, featuring lampstands, a table and bread, the Most Holy Place with the ark of the Mosaic covenant containing the tablets of testimony, the golden vial of manna, and Aaron’s staff. Levitical priests ever making sacrifices that would cover sin for a time but never able to take away sin. All of these forms of worship are summed up in verse 9 as symbolic for that age and “imposed until the time of reformation” (verse 10). There will be no re-institution of those types and symbols as the sacrifice of the Lord Jesus was sufficient, satisfying God the Father and finishing the redemptive work announced in Genesis 3:15, bringing that reformation.
when Christ appeared as a high priest of the good things that have come, then through the greater and more perfect tent (not made with hands, that is, not of this creation [speaking here of His body of flesh]) he entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption.Therefore he is the mediator of a new covenant, so that those who are called may receive the promised eternal inheritance, since a death has occurred that redeems them from the transgressions committed under the first covenant. (Hebrews 9:11-12 & 15)
Over the years I’ve noticed some reformed Christians fail to distinguish between the nature of the unbeliever and that of the saint. I thought they were focused too much on the old man. Recently I’ve heard and have been told directly that Christians are still depraved, even though they be in Christ. Is this what the Bible teaches?
A depraved man is corrupt in each and all of his faculties, a man of the flesh, unable to love God or even want to do so. His best thoughts are only evil continually. A Christian is identified as a spiritual man who can discern the truth of God’s Word – something a natural man cannot. A Christian can be transformed by the renewing of his mind on the Word of God, he can grow in grace and knowledge of the Lord Jesus, he can cast off the sin that so easily entangles us, he can love the Lord and his brothers and sisters in Christ, and he can put on the whole armor of God, put on kindness, humility, compassion, gentleness, patience. The Christian can worship God. The natural man, trapped in his sin and depraved throughout, can do NONE OF THESE!
To say Christian are depraved is to deny the truth of Scripture. Being in Christ begins with the legal justification that translates us from the kingdom of darkness to the kingdom of His glorious light. Christians will exhibit the fruit of the Spirit of God, depraved people will not – they CAN NOT.
Christians have faith in God (Col 1:4), we can grow in wisdom and spiritual understanding (Col 1:9), we can walk worthy of the calling of Christ Jesus (Col 1:10), bearing fruit and growing in knowledge of God (Col 1:10). We are strengthened with all power according to His glorious might that we would have patience and joyful thanksgiving to God (Col 1:11-12), we have been rescued from the domain of darkness and transferred to the kingdom of the Lord Jesus (Col 1:13), in Whom we have redemption and the forgiveness of sins. We could go on, but the point is made explicitly clear from Scripture. Christians are not of the same category of persons as are depraved persons.
Because we are in Christ Jesus, in the New Covenant, we have benefits – some now, all in the age to come. Read how Benjamin Keach described these benefits and see if any of them can be claimed by the unbelieving depraved person.
It is a Full Covenant; because in it there is the Mediators Fulness Communicated to all such that are united to him as the effects thereof, ’tis not a Creature-Fullness that is in Christ; no, but the Fullness of God: For it pleased the Father that in him all Fulness should dwell; – in him dwelleth the Fulness of the God-head Bodily: The Fulness of the God-head dwells as truly in the Son, as in the Father; and of his Fulness do all Believers partake, Of his Fulness all we receive, and Grace for Grace.
Therefore in this Covenant, we do not only receive Light, but the Fulness of Light.
Not only Life, but the Fulness of Life, because Christ is our Life whom we receive in this Covenant.
Not only Strength, but the Fulness of Strength; The Lord is the Strength of my heart, and my Portion forever.
Not only Pardon of Sin, but Fulness of Pardon; or, the Fullest pardon, complete Pardon.
Not only Righteousness, but the Fulness of Righteousness; perfect and complete Righteousness, and you are complete in him
Not only Peace, but the Fulness of Peace; Peace that passes all understanding.
Not only Beauty, but the Fulness of Beauty; for it was perfect, thro’ my Comliness which I put upon thee saith the Lord God.
Not only Knowledge, but the Fulness of Knowledge; And ye also are Full of all goodness, filled with all knowledge, etc. The parts may be weak, yet where Christ dwells or hath taken possession of the heart, there the Soul hath a Fulness of Spiritual knowledge: Our Vessels may be full though’ but small.
Not only Joy, but the Fulness of Joy.”
We will struggle against sin until we die or the Lord returns, knowing this is pleasing to our King and being empowered by His Spirit. The depraved man doesn’t struggle against sin, he tries to manage it so his life will be pleasing to himself, he has not the Spirit of God nor the love of or for Him.
I touched on this topic when teaching in Romans 8:
Romans 8:26-27 In the same way the Spirit also joins to help in our weakness, because we do not know what to pray for as we should, but the Spirit Himself intercedes for us with unspoken groanings. And He who searches the hearts knows the Spirit’s mind-set, because He intercedes for the saints according to the will of God. Note how this couplet starts out – in the same way the Spirit also joins to help. In what same way does the Spirit help us? In verse 26 we read that He helps us when we are too weak and ignorant to know how to pray. This opening phrase must refer to what was just previously written, so we can rightly conclude that the Spirit of God helps to wait eagerly with patience. If we think we can do those things, we think too highly of ourselves and forget the flat teaching of Jesus – that apart from Him we can do NOTHING. There is no wiggle room in that statement. This goes hand-in-hand with the familiar verse in Philippians 2:13 – for it is God who works in you, both to will and to work for his good pleasure.
As the Holy Spirit helps us in our weakness to eagerly look for the return of Christ while waiting patiently for Him, He helps us pray – because we do not know what to pray for as we should. There are various translations of this phrase and the most agreement is that we do not what we should pray for – we lack the wisdom to know what we should pray for. Now I submit that far too often we are simply lazy. I tell you it grieves my soul that so many churches pray for one another in trite ways (bless those on the prayer list for you know their needs) for many secondary things (99% of all prayers are for physical needs). It is NOT wrong to pray for another’s physical needs, but are there no spiritual needs in the lives of God’s children? Have we all arrived and have no impatience or rebellion in our hearts? Do we not care enough for people we know who are suffering in myriad ways to actually go before God with their names on our lips? These are things about which we know to pray. The Spirit helps with what we do not know. And when we are truly at the end of ourselves and know not what to pray, then the Holy Spirit intercedes for us with unspoken groaning that we do not comprehend. There will always be times we know not what to pray for, we will always be dependent upon God for grace in this age. When are we not faced with the infinite distance between us and God?
This brother sheds more light on the topic. Very good read.
Matthew 7:1 (and other passages) instructs Christians to judge with righteous judgment and not hypocritically. The essence is this – be careful as you point out sin in another making sure you yourself are not committing the same error.
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Of all the charges we have been given by God, is there any more serious and important than the gospel? If we rightly believe that reconciliation of sinners with holy God is the most vital part of life, then the role given us by God in His grand redemptive plan must be worthy of our close attention. It is call to properly understanding and proclaiming that gospel our author strives to impress upon the reader in this fine book.
Seiver’s book is presented in 3 parts, focusing on the necessity of evangelism, the biblical pattern for evangelism, and the theological foundation for evangelism – which takes up the largest space in this book. This reflects what should be common knowledge among the children of God – our practice in all things related to our faith is informed and formed by what we think of ourselves and of God; our theology. This is why, for example, the first 11 chapters of Romans is a seminary in theology and the last 5 are how it works out in the lives of individuals and the local church.
One statement from the introduction that sticks out – the gospel “is not even primarily about sinners going to heaven when they die. It is about the manifestation of God’s glory in the contrivance and execution of the plan of redemption.” Being reconciled to God, being with Him in a state of being unable to sin, showing forth the glorious saving grace found only in Christ Jesus – that is the great prize. Since the Bible tells us (Mark 4 – parable of the seeds) that good soil will produce much fruit, and that the seed is the Word of God, we conclude two things that Randy puts before us: The Gospel is God’s message, not ours; and the fruit produced by our message will reflect its source. A false gospel will produce false converts – God promises to attend the proclamation of His Word, not the “wisdom of man”.
Part 1 defines Calvinism, Arminianism, and these views affect evangelism; about which he says, “We can define evangelism as the proclamation of the good news that God has universally published his terms of peace … this proffered pardon is not based in any sense on the sinner’s willingness to return to God or on his believing acceptance of the terms of peace. Pardon is based solely on Jesus’ redemptive accomplishments on the sinner’s behalf.” Our author bids us cast aside our traditions and concepts and jargon that is not found in the Bible; this should be solid ground but I have been amazed at how few people agree with the idea or with working it out to align with Scripture. This will be the rub for many who read this book. I would encourage anyone interested in the idea of biblical evangelism to take and read.
Bottom line from part 1: “People become effective evangelists when they are so filled with the knowledge of God’s glory and of his truth that they simply cannot be quiet.” That is what the Bible records and that is very good counsel.
Part 2 opens with this jewel: “Whenever we search for a biblical pattern for any aspect of the church’s life and ministry we need to understand that such a pattern is established in the didactic passages of the New Testament Scriptures, not in the historical and hortatory passages.” I dare say that many of the errors so prevalent in church life today are the result of normalizing narratives. Combine that with the long ending of Mark and you have people handling snakes and drinking poison as if commanded to do so by God to demonstrate faith in Him. As you read the chapters in this part, your thoughts of evangelism will likely be shaken, as many of the practices in our churches are not found in the Bible, but are established only as traditions of men. Randy sums much of this section up with this: “the message preached to the unconverted included no call for them to believe that Jesus died for them. It simply demands that sinners leave their sin and their wicked and misguided thoughts about God and return to his way. It assures them that when they account God to be faithful to keep his promise, he will pardon them in Jesus’ name (by his authority and through his merit).”
Part 3 is the longest, focused on the proper theology behind evangelism. He spends time presenting a biblical view of God and tells us, “It is never right to conclude that God is unfair [unrighteous] because he did not act in a way that meets our standard of right and wrong.” It is OK for the Christian to admit he doesn’t understand something; it is flat out wrong to say something clearly taught as God’s will is not right. We are reminded of our main goal in life – the glorify our God, and our author highlights how ur gospel proclamation fits into this: “We preach the gospel because it is in line with God’s great purpose—that is, to make his glory known in the earth.” What can be more glorious than the displayed mercy of holy God as He redeems sinners and makes them fit for His house? If some do not hear our message, we do not lose heart – our goal is to be pleasing to our Savior. He bids us to sow the seed He has given to us, not to presume to know or determine the nature of the soil into which we sow.
This section of the book covers other topics, such as the authority of Scripture, the nature and purpose of salvation, God’s eternal purpose, repentance and faith, and conferring assurance.
You are likely to disagree with some of Mr. Seiver’s conclusions or the details of this or that. But unless you want to sit in judgment on God, you will find yourself in vigorous agreement with his over-arching thrust – salvation is of the Lord!
What contentment is not opposed to
1. It is not opposed to a due sense of affliction. God gives His people leave to be sensible of what they suffer. Christ does not say, “Do not count as a cross what is a cross”; He says, “Take up your cross daily” (Luke 9:23).
2. It is not opposed to making in an orderly manner our moan to God and to our friends.
3. It is not opposed to all lawful seeking for help in different circumstances, or to endeavoring simply to be delivered out of present afflictions by the use of lawful means—it is but my duty. God is thus far mercifully indulgent to our weakness, and He will not take it ill at our hands if by earnest and importunate prayer we seek Him for deliverance until we know His good pleasure in the matter. Certainly seeking thus for help with such submission and holy resignation of spirit to be delivered when God wills, as God wills, and how God wills — this is not opposed to the quietness that God requires in a contented spirit.
— Jeremiah Burroughs