Monthly Archives: April 2016

An Excellent Wife

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lawson3The Blessing of an Excellent Wife by Steven Lawson (original source for better or for worse. She will either encourage his spiritual devotion to the Lord or she will hinder it. She will either enlarge his passion for God or she will pour cold water on it. What kind of wife encourages her husband’s spiritual growth? Proverbs 31:10–31 provides a profile of the wife who is worthy of her husband’s trust. Such a wife is the embodiment of true wisdom from God, causing the husband to confide in her with complete trust.

“An excellent wife who can find? She is far more precious than jewels” (v. 10). Such a good wife is hard to find. The word excellent (hayil) can mean “strength, capability, valor, or dignity.” This woman exemplifies each of these qualities, having great competence, noble character, and a strong commitment to God and her family. Only the Lord can provide such an excellent woman: “House and wealth are inherited from fathers, but a prudent wife is from the Lord” (Prov. 19:14). “He who finds a wife finds a good thing and obtains favor from the Lord” (18:22). This virtuous woman is a priceless gift from God.

Is it any wonder that “the heart of her husband trusts in her” (v. 11)? The husband has faith in her because “she does him good and not harm all the days of her life” (v. 12). She brings her many strengths into their marriage, each one uniquely suited to complement his weaknesses. Her gifts immediately become his gains, and she provides much that causes him to trust her?

Her Service

First, this extraordinary wife tirelessly serves him. Not sitting by idly, she actively “seeks wool and flax,” then extends a “willing hand” (v. 13) to spin thread and make material. She is “like a merchant ship” (v. 14), launching out to find the best fabric, at the best price, in order to make the best clothes. This selfless wife “rises while it is yet night” (v. 15) to prepare food for her family. An excellent manager, she oversees “her maidens” as they serve alongside her in the household. Continue reading →

The Church, the true Israel of God?

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stormsDr. Sam Storms’ article, “IS THE CHURCH THE TRUE ISRAEL OF GOD?” – (original source “Is the Church the True Israel of God?” is found at the close of Paul’s epistle to the Galatians (among other places in the NT). He pronounces a blessing that has been the source of seemingly endless controversy.

The ESV renders the passage this way:

“And as for all who walk by this rule, peace and mercy be upon them, and upon the Israel of God” (Gal. 6:16).

The NIV renders it slightly differently:

“Peace and mercy to all who follow this rule, even to the Israel of God.”

Those who embrace the first (ESV) translation typically recognize two groups: (1) “all who walk by this rule,” a reference either to Gentile believers or all who are in the Church, whether Jew or Gentile, and (2) all believing Jews or elect ethnic Israelites. According to the second (NIV) translation, Paul has in view only one group. The Greek conjunction kai, most often translated simply as “and,” is taken as explanatory (or the more technical term, “epexegetical”) and is rendered “even,” or in some translations is simply omitted altogether. Most commentators acknowledge that kai can be rendered in either way and that grammar alone cannot decide the interpretive outcome. Context must be the deciding factor.

Thus, a somewhat expanded paraphrase would be, “Peace and mercy to all who follow this rule, which is to say, to the Israel of God.” Thus in the NIV Paul identifies those “who follow this rule” with “the Israel of God.” They are one and the same.

Some have suggested that by “the Israel of God” Paul has in view all ethnic Jews, the nation as a whole, whether they believe in Jesus or not. But this is highly unlikely, if not altogether impossible. It is simply inconceivable that Paul would have considered those who reject Christ as being “of God” on whom a spiritual blessing is pronounced. We must not forget that Paul earlier in Galatians pronounced a curse (or “anathema”; Gal. 1:8-9) on those who corrupt the gospel by insisting on circumcision or any other ritual or work as a condition for acceptance with God. There is simply no way that Paul would now reverse himself and pronounce on them both “peace and mercy.” Thus, when it comes to “the Israel of God,” the two options available to us are (1) Jewish believers, or (2) Jewish and Gentile believers alike, together who constitute the Church, the one true Israel of God.

The first task in bringing us to a responsible conclusion is to define what Paul means by “this rule.” The “rule” by which Paul calls upon all to live may well be the entirety of what he has written in the letter. But more likely the reference is closer at hand. Continue reading →

Justification – Ten Things You Should Know

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judge-gavelDr. Sam Storms – original source if the sinner would take the initiative by humbly calling on God and “doing what lies within”, God would respond with the grace of justification. This doctrine, however, brought Luther little comfort, for he found himself despairing of the ability to fulfill the condition of the covenant. He conceived of the “righteousness of God” as an impartial divine attribute according to which God either forgave or condemned the individual based on the latter’s response to the terms of the covenant. God’s righteousness, therefore, was not gospel (i.e., good news) for Luther but an ever-present threat. The transformation in Luther’s theology came with the recognition that the “righteousness” of God was, in fact, that according to which God graciously provided the very righteousness he required.

(2) Luther’s concept of justification is best seen in the phrase simul iustus et peccator, i.e., simultaneously both just and a sinner. Or again, the Christian is intrinsically (i.e., experientially) sinful, yet extrinsically (i.e., legally) righteous. In justification the sinner is passive (man is incapable of initiating the process leading to justification) and God is active. God in grace imputes to us a righteousness not our own and we in faith gratefully receive it (a faith, be it noted, that is no less a gift of God’s grace than the righteousness imputed through it).

(3) Justification means we are declared righteous, not made righteous. It is a change in our status, not our nature. That doesn’t mean justification has no relationship to progressive sanctification in which we are gradually, by grace, transformed inwardly into the very image of Jesus himself. They are distinct spiritual realities, but by no means separable. Those who are truly justified will be sanctified. This radical and fundamental distinction between justification as a status obtained by initial faith and the subsequent sanctification or transformation of one’s nature through grace was a profound insight of the Protestant Reformers and a return to the biblical doctrine itself.

(4) Justification is objective, not subjective. That is to say, it is something done for us, not in us. Or to say much the same thing, justification is forensic, not experiential. That is to say, it is a legal act, not an emotional feeling. Whereas we do not feel justification when it occurs, once we comprehend what God has done there may be great exhilaration of soul and spirit.

Thus, the differences between the Protestant and Roman Catholic views on justification are unmistakable. In Protestantism, justification is extrinsic (not intrinsic), alien to us (not inherent within us), objective or for us (not subjective or in us), punctiliar (it occurs at a point in time, when we believe, and is not progressive), forensic (not experiential), declarative (not transformative), entails the imputation of righteousness to us (not the impartation of righteousness in us), issues in (but is not the same as) sanctification, and pertains to our status (not our being) as we are reckoned righteous (not made righteous). Continue reading →

Election – 10 Things You Should Know

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” said Paul, “and called us to a holy calling, not because of our works but because of his own purpose and grace, which he gave us in Christ Jesus before the ages began” (2 Tim. 1:9).

2. Divine election is not merely corporate, but also of individuals.

Whereas it is true that Christ is himself the Elect One, and whereas it is true that the Church is the chosen or elect people of God, individuals are themselves chosen by God to believe in Christ in order that they might become members of the church. In other words, God didn’t simply choose the church. He chose the specific individuals who would comprise the church.

On a related note, this glorious act of God’s grace in electing some is unto eternal salvation and not simply to temporal service. Paul gave thanks for the Thessalonians because “God chose” them “as the firstfruits to be saved” (2 Thess. 2:13). After the Gentiles heard the gospel preached, “as many as were appointed to eternal life believed” (Acts 13:48).

3. Everyone who believes the Bible believes in election.

The issue isn’t whether or not God chooses people to inherit eternal life. The issue is the basis on which that divine choice is made.

Some believe that God restores in the fallen human heart the ability or freedom of will to believe. Ultimately, then, whether or not they receive or finally reject Christ is up to them.

Others believe that the Bible nowhere teaches this notion of “prevenient grace” in which the depravity and moral corruption of the human heart is to some extent neutralized or overcome. Therefore, if anyone is to believe it must come about through the work of the Holy Spirit, who sovereignly regenerates their hearts and then effectually and unfailingly brings the elect individual to faith and repentance. Ultimately, then, whether or not they receive Christ is up to God.

4. Divine election is not an arbitrary choice made by God, as if there were no reasons why he chose some for eternal life but passed over others.

Election is “according to the purpose of his [God’s] will” (Eph. 1:5). The basis of this choice is “the mystery of his will” (v. 9). It was according to his “purpose” (vv. 9, 11) and “the counsel of his will” (v. 11).

So, why did God choose this person and not that one? It was his good pleasure and will that he do so. But why was he “pleased” to choose this one and not another? We only know that it wasn’t because of anything in one that was not in another. But whatever “reason” or “purpose” moved God to choose as he did, it was pleasing to him and in perfect harmony with both his justice and his love.

5. Divine election has the glory of God as its primary purpose.

In order to magnify his grace and make known the majesty of his mercy, God chose hell-deserving sinners to inherit eternal life and be joined in covenant union with his Son, Jesus Christ. He “predestined” them “for adoption as sons” (Eph. 1:5). Thus one purpose of election was to “save” hell-deserving sinners (2 Thess. 2:13; 2 Tim. 1:8-10).

But in a more ultimate sense, their salvation was designed to honor and magnify the grace and glory of God (Eph. 1:6, 12). Thus, our salvation is not the sole purpose of election. We were chosen for worship! We were chosen to “proclaim the excellencies of him who called you out of darkness into his marvelous light” (1 Peter 2:9).

6. Divine election is not based on God’s foreknowledge of your faith.

Faith isn’t the ground of election, but its fruit. It isn’t the cause of election, but its effect. We don’t get chosen by God because he foresees that we choose him. Rather we choose him because in eternity past he graciously chose us.

Thus, God’s choice of some hell-deserving sinners was not dependent on any will other than his own. Election “depends not on human will or exertion, but on God, who has mercy” (Rom. 9:16). Thus, election is monergistic. It is the fruit or effect of one will, God’s will.

7. Divine election does not mean that people who want to have their sins forgiven and go to heaven when they die will instead go to hell.

No one goes to hell except those who deserve to. And no one goes to heaven except those who don’t deserve to. In other words, divine election does not mean that people who want to be saved will ultimately be lost.

God does not respond to people who repent and desire to trust Christ by saying: “Sorry. The quota of the elect is already full.” Jesus makes it clear that “whoever comes” to him shall be saved and “whoever comes” to him he “will never cast out” (John 6:35). Thus “everyone who looks upon the Son and believes in him” will have eternal life (John 6:40).

8. Election doesn’t render faith and repentance unnecessary; election is what makes them possible.

Faith and repentance are absolutely necessary if one is to experience the forgiveness of sins and inherit eternal life. They are produced in the heart of an elect individual by the secret, sovereign, and mysterious work of the Holy Spirit in which he regenerates the soul and works to overcome all resistance to Christ, enabling the previously hostile heart to see and relish and take supreme delight in the beauty of Jesus.

9. Divine election does not undermine or negate the importance of evangelism and prayer.

Election is what assures us that our evangelism will be successful (Acts 18:1-11). Divine election does not mean that we need not pray. God does not ordain a certain end (in this case, saving faith in the elect) apart from ordaining the necessary means (prayer and evangelism) by which that end is attained.

10. God loves election, and therefore so should we.

When the Bible says that election is according to God’s “will” it means, among other things, that he enjoyed choosing some for eternal life. He likes it. He wanted to do it and took delight in it. Jesus, while praying to his Father, rejoiced that God had hidden spiritual things from the “wise and understanding” and had sovereignly revealed them to “little children” (Matt. 11:25). This was God’s “gracious will” (v. 26). If it pleased Jesus, it should please us as well.

Happiness

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On April 2-3, 2016, Good Shepherd Community Church, in Boring, Oregon, on the subject of happiness. This is the first of three sessions. Titled “Hardwired for Happiness, and Happiness vs. Joy.” The questions included:

Does God expect us to be happy?
We live in a broken world. Is it insensitive to say that we should be happy and that God wants us to be happy?
In modern Christianity we tend to have a fear of talking about happiness. What’s the downside of avoiding addressing happiness?
Does Scripture show there’s a difference between happiness and joy?

Hardwired for Happiness, and Happiness vs. Joy from Randy Alcorn on Vimeo.

In session two, titled “The Happiness of God, and Happiness and Idolatry” Pastor Alan Hlavka asked Randy Alcorn another series of questions, including:

Is God happy, and why does the answer to that question matter?
Jesus was called a Man of Sorrows. Does that mean He wasn’t happy?
Is there a relationship between happiness and idolatry?
The secular world talks about being happy by helping others and being more grateful. What does the Bible say about this?

The Happiness of God, and Happiness & Idolatry from Randy Alcorn on Vimeo.

In session three, “The Happiness Found in God’s Word.” Pastor Alan Hlavka and Randy Alcorn spent the last 15 minutes of the session focusing on the happiness-related words found in the Bible’s original languages, but before that addressed several more questions:

What do you do when you’re not a naturally happy person?
How do I have happiness when I worry so much, especially in today’s troubled world?
How does the subject of Heaven have to do with our happiness?
Are emotions bad?
Do our holiness and our happiness go hand in hand, or are they at odds with each other?

The Happiness Found in God's Word from Randy Alcorn on Vimeo.

Hyper-Grace Teachings About Pleasing God

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bike-tyresDr. Sam Storms’ article entitled “HYPER-GRACE AND OUR SPIRIT-EMPOWERED EFFORTS TO PLEASE GOD” – original source there is nothing that Christians can do that displeases the Lord. God is always pleased with us because of who Christ is and what he has done. We can never grieve the Lord except by failing to receive and rely upon his grace. Hyper-grace teachers insist that there is nothing we can do as Christians either to “please” God with our behavior or “displease” him by our moral disobedience. Says one hyper-grace author:

“My bad works don’t move God any more than my good works move Him. He simply isn’t moved by ‘works’ of any kind. If you are motivated to do a great work for God, good luck!”

Again, he writes:

“Do good, God is glad; do bad, God is mad” is the M.O. of legalistic Christianity. I curry favor with God by good works and incur His displeasure by sinning. . . . It is utterly heathenish and deadly wrong.”

Well, when put like that I would agree. But the fact of the matter is that God is glad when we, by his grace, do good. And God is displeased when we sin.

Before we look at those texts, it would be helpful to remember that there is genuinely a sense in which God is always and eternally pleased with Christians. When it comes to our status as justified in God’s sight, we are pleasing to God. He has imputed or reckoned the righteousness of Jesus to us and always sees us in his Son. In that sense, God is certainly always pleased.

Likewise, when it pertains to any of the other glorious truths related to our “eternal union” with God, such as our adoption as his beloved children, the forgiveness of sins we have through faith in Christ, our redemption, our reconciliation, etc., we can confidently say (and rest in the truth) that God is “pleased” with us.

But when it comes to our “experiential communion” with Christ, that is to say, when it comes to our daily response to the many biblical exhortations and commands, we are most assuredly able either to please him or to displease him. That we can “displease” God through disobedience and the refusal to repent does not mean our eternal union with him is rescinded. Neither is it the case that when we “please” God by our obedience to his commands our status as his beloved children is increased or our justification is somehow enhanced or made more secure or that now, because of our obedience, God loves us more than he did before.

So, by all means we should strive to please God. But our striving must be in the power that God supplies. Flesh-driven efforts in which we “pull ourselves up by our bootstraps” or attempt in the strength of our own will power to make God smile are entirely out of line. We can only “please” God when our obedience is initiated, sustained, and empowered by the grace of God’s Holy Spirit who indwells us. Continue reading →

Sanctification Is Not Effortless

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synergism2The Christian Life Isn’t Meant to Be Effortless By Don Whitney (original source the Lord makes a “new creation” of us (2 Cor. 5:17). But when He accomplishes that radical, regenerating transformation of us, He does not eliminate our minds, our bodies, our emotions, our will or anything that’s a part of what makes us human. God’s grace doesn’t eliminate any of those things, instead He gives dramatically new purposes to them.

He calls us to live the Christian life with the full—though God-centered—use of our minds and judgment and everything else that is a part of our humanity.

Let go and let God?

However, many people will tell you that your spiritual problems stem from the fact that you are trying to live the Christian life, but that God never intended you to do so. They say that just as God never intended for you to save yourself so He does not expect you to live the Christian life. They will tell you to “let go and let God; let go and let the Lord Jesus live His life through you.”

You’ve probably heard it put this way: “Have you ever seen an apple tree struggling and working and trying to produce apples? No! The branches just let the sap from the trunk produce the fruit. As long as they remain in the trunk the fruit will come. And in the same way, Christians produce spiritual fruit. All you have to do is abide in the vine, abide in Christ, and He will produce spiritual fruit through you. You don’t have to do anything; He does it all.”

It’s true that the Holy Spirit produces the fruit (that is, Christlikeness) through us and not we ourselves who produce it. But to say that we don’t do anything but remain passive takes the analogy of fruit-bearing too far.

Why does sin tempt me if I’m dead?

Here’s another analogy related to the Christian life that people take too far. Once again, in the process of trying to illustrate a biblical truth they teach that part of our humanity is eliminated in true Christian living. These well-meaning believers will remind us how Romans 6 teaches that we are identified with Christ in His Cross and Resurrection and therefore should consider ourselves as dead to sin. Then they will say something like: “Suppose an immodestly-dressed woman walks past the corpse of a man; will that man notice? Of course not, he’s dead! And that’s the way it’s to be with you if you are identified with Christ; sin will have no real appeal to you.”

But that’s taking the analogy beyond the bounds of Scripture. Romans 6:11 doesn’t say we are dead to sin, but rather “consider yourselves dead to sin.” The Apostle Paul exhorts us to this because believers are united with Christ by faith and Christ has died to sin on the Cross. In other words, sin will still appeal to us as long as we live in these bodies that have been corrupted by sin. However, we should no longer let any sin master us because we are united with Christ. As people united with the sinless, risen Christ, we’re to consider ourselves as dead to sin as He is.

Christlikeness requires effort

Note that to obey the command to “consider yourselves” requires intentionality and effort. It’s a faith-initiated, Christ-focused effort, to be sure, but it is human effort nonetheless. The Holy Spirit motivates and empowers you to do that, but He doesn’t do it for you. Continue reading →