I can do all things through Christ

“I can do all things through Christ who strengthens me.” – Philippians 4:13

Growing up in England, like most young boys of my age, I loved the game of football. I remember a time (May, 1981) when as a teenager, I was given the privilege of representing my High School in a penalty shoot out competition. Every school in the North West of England were allowed to submit one player. I survived the qualification/knock out rounds and ended up fulfilling a boyhood dream, playing at Anfield, Liverpool Football Club’s home stadium, before a crowd of more than 17,000 people. This was a very memorable night for me, to put it mildly – one I still remember with pleasure. At the time, Liverpool were the greatest team in Europe. Three weeks later, they would be crowned the kings of European football, winning the European Cup once again.

As a boy I had stood on the terraces and watched my favorite team play so many times. Now it was my turn to play there in front of the famous Kop and my emotions were mixed. I was both very anxious and extremely excited.

On the Sunday before this big event, a Christian brother, knowing what I would face and knowing that I was more than a little nervous, told me to focus on the text mentioned above, namely the Apostle Paul’s words to the Philippians in chapter 4, verse 13, “I can do all things through Christ who strengthens me.”

At the time, the text was a real comfort to me and without doubt it became the object of my focus. But now years on, though I was inspired by the text, I do not believe I understood the text correctly. Paul was not referring to winning sporting events in that verse.

In our day, we are far too keen to rush to make application of the text. People want “practical” sermons and practical messages. Well there’s nothing wrong with that. The Bible is intensely practical, yet we need to rightly interpret a verse or passage before we attempt to apply it. The one thing comes before the other. False interpretations lead inevitably to false applications.

How do we ascertain the meaning or interpretation of a text? The answer comes by applying the rules of hermeneutics, which is the science of biblical interpretation. One of the rules to apply is that of “context.” Simply taking the time to read a text in its context eliminates so many false interpretations.

The words “I can do all things through him who strengthens me” have a context, and this context allows us to ascertain what Paul meant by his words. The whole book of Philippians provides a context, and we could take a lot of time to document it, but if we simply look at the few verses before the one quoted here, we immediately see what the “all things” were that Christ would strengthen Paul to do:

Phil 4:10 – I rejoiced in the Lord greatly that now at length you have revived your concern for me. You were indeed concerned for me, but you had no opportunity. 11 Not that I am speaking of being in need, for I have learned in whatever situation I am to be content. 12 I know how to be brought low, and I know how to abound. In any and every circumstance, I have learned the secret of facing plenty and hunger, abundance and need. 13 I can do all things through him who strengthens me.

So, what were the “all things” of verse 13 referring to? Running the 100 meter race in less than 9 seconds, perhaps? Breaking the long jump world record? How about swimming the Atlantic in a day? No, the context has nothing to do with sports or human feats of skill. The “all things” refer to the trials of life – the good times and hard times, the times of joy and the times of sorrow; the times of prosperity and the times of lack. And for Paul, this contentment in the face of life’s difficulties or joys was not something that came naturally to him but something that he learned (v. 11, 12).

The application is not that a Christian strengthened by Christ will win a soccer penalty shoot out competition. I scored 2 out of 3 by the way, and while still a notable feat against Liverpool’s goalkeeper Bruce Grobelaar, I still rue the fact that I missed one. I am sure that it remains the legend goalkeeper’s most spectacular save in his illustrious career. 🙂

I also remember being somewhat disillusioned that I did not win the whole competition because I was expecting Christ to “strengthen me” to do exactly that. My disillusion stemmed from a false interpretation and application of the text.

No matter what comes our way in our lives as Christians, we, like Paul, are to learn contentment and go through each trial knowing that Christ Himself will strengthen us to do so. Paul did not write this as a mere promise, as good as this would be. It is more than a promise, it is a statement of fact.. “I CAN do all things through Christ who strengthens me.”

It is as if Paul is saying, “I am not going under, for Christ strengthens me.. I will not give up, for Christ strengthens me. Sometimes life is a lot tougher than I would like, and sometimes it seems like I cannot bear its pressures another moment and find myself in deep despair (see his words in 2 Cor 4), yet I know I can endure, because of Christ. Its me.. yes, me, Paul, that does it… and I know I can do and will do it.. but I recognize that its not because of my strength but His. This is not arrogance – this is not some form of puffed up pride in my heart. This is something altogether different. This is a Christ centered confidence – not in myself, but Him. He has not left me alone at any point, nor will He do so now. I am confident, no matter what happens in life, with both its times of severe pressure and its times of euphoric joy, I can handle it all, I can do it all, through Christ, who gives me strength.”

Child of God, no matter what comes your way today, you can go endure it, because first of all, you learn to be content in each circumstance, and secondly, you know that the power that sustains you in such times of great abundance or deep poverty, is Christ’s own power, and He is living in you, and will strengthen you. Of this, you can be sure. You can do all these things because Christ will give you strength.

Ten Reasons for Expository Preaching

The late Dr. E.K. Bailey, founding pastor of the Concord Church in Dallas, entitled, “Ten Reasons for Expository Preaching.”

In this booklet, Dr. Bailey defines expository preaching:

“An expository sermon is a message that focuses on a portion of scripture so as to clearly establish the precise meaning of the text and to poignantly motivate the hearers to actions or attitudes dictated by that text in the power of the Holy Spirit.”

Then Bailey gives ten reasons why the church desperately needs expository preaching:

1. Expository preaching creates a Bible-bringing congregation.

2. Expository preaching creates a Bible loving congregation.

3. Expository preaching a Word-conscious congregation.

4. Expository preaching forces the preacher to proclaim the whole counsel of God.

5. Expository preaching arms the people for spiritual warfare.

Expository preaching addresses the needs of people, which never occur to the preacher.

7. Expository preaching engenders tremendous interest in what’s coming next (in the text).

8. Expository preaching challenges the spiritual life of the preacher.

9. Expository preaching allows people to hear God’s word and not the preacher’s thoughts.

10. Expository preaching establishes the absolute authority of God’s Word as opposed to situational ethics.

Amen.

(Source)

Ephesians 1; Romans 9; John 6

by James White

Numerous biblical passages can be cited that plainly teach the divine truth that God predestines men unto salvation. John 6:35-45, Romans 9:10-24, and 2 Timothy 1:8-10 all teach this truth. But I shall focus first upon the classicus locus, Ephesians 1:3-11, for my initial exegetical defense of this divine truth. As space permits, I will then briefly address Romans 9 and John 6. I invite the interested reader to follow along. I shall use as my base text the Nestle-Aland 27th edition of the Greek New Testament. English translations are my own.

Ephesians 1

Paul begins this tremendous introduction to his letter1 with a word of blessing addressed to God the Father of our Lord Jesus Christ (1:3). All of salvation comes from the Father, its source, and its end. It is the Father who has blessed us with every spiritual blessing in the heavenly places in Christ. Immediately we encounter three vital truths: 1) God is the one who has blessed us (we did not bless ourselves); this is seen in recognizing that ho eulogasa refers to the Father specifically; 2) that Paul is not speaking of all mankind here, but specifically of the redeemed, for he uses the personal pronoun hama (us) when speaking of the scope of the blessing of the Father; we will see this is continued throughout the text; and 3) the phrase en Christo (in Christ) or its equivalent in Him, is central to Paul’s thought. All of salvation takes place only “in Christ.”

Verse 4 is central to our subject: “just as He chose us in Him before the creation of the world so that we should be holy and blameless before Him.”2 Again the Father is in view, for He is the one who chose us (hama, accusative, indicating direct object of “to choose”). This choice is exercised only in Christ (there is no salvation outside of the Son). It is vital to recognize the personal aspect of this choice on the part of God the Father. The passage says that we were chosen by God the Father, not that a mere “plan” was chosen, or a “process” put in place. The choice is personal both in its context (in the Son) and in its object (the elect). Next, the time of this choice by the Father is likewise important: before the creation of the world. This is a choice that is timeless. It was made before we were created, and therefore cannot possibly be based upon anything that we ourselves do or “choose.”3 This is sovereignty-free and unlimited.

God does nothing without a purpose. Both the means, and end, are in view. God chooses the elect to the end that they should be “holy and blameless before Him.” God is redeeming for Himself a people, and no power in heaven or earth can stop Him from accomplishing His intention.

Paul continues to expand upon the nature of the Father’s choice: “In love He predestined us to adoption as sons through Jesus Christ to Himself, according to the good pleasure of His will” (v. 5). This is the first appearance of the word “predestined” in the text. The exact same term (proopizo) is used in verse 11 as well. The meaning of the term is not ambiguous, no matter how hard some might try to avoid its impact. It means “to choose beforehand” or “to predestine.”4 In this context, it is unquestionably personal in its object, for again we find hama as the direct object of the action of predestination. This is truly the key element of this [issue], for grammatically there is no escape from the plain assertion here made: God the Father predestined us. He did not predestine a plan, He did not merely predestine a general conclusion to all things, but He chose us and predestined us. The “us” of Ephesians 1:5 is the “we” of Ephesians 1:11 and the “elect” of Romans 8:33 and those who are “given” by the Father to the Son in John 6:37. Continue reading

Assumption – the Hallmark of Tradition

2 Peter 3:1 This is now the second letter that I am writing to you, beloved

8 But do not overlook this one fact, beloved, that with the Lord one day is as a thousand years, and a thousand years as one day. 9 The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance.

2 Peter 3:9 is the most frequently cited verse, bar none, to seek to dismiss the biblical doctrine of election (though very rarely quoted in context) – its meaning, just assumed. However, assumption is the very hallmark of tradition.

Some time back I wrote a brief article on this verse. The resultant comments and interaction may be helpful to others with the same questions – found here.

Corporate Election – Is it Biblical?

In seeking to dismiss Reformed theology concerning personal and Sovereign election, some promote the idea that God simply elects a group of nameless individuals to be “in Christ.” However, this concept cannot stand up to biblical scutiny. Though lengthy, if this is in any way a concern for you, I hope you will take the time to view this detailed exegesis of Ephesians 1 and 2 Thess 2:13 by Dr. James White:

Getting John 1:12 Right: Should You Invite Jesus Into Your Heart?

Author: Jim Elliff from an article found there are not enough people calling on others to follow Christ. Should I attempt to cripple their efforts in the slightest way, even for the few who might listen to me? I hope I will not. I would rather think that I’m improving our evangelism. And it does need improving.

The apparent results of the method of evangelistic appeal built upon the verse in question (John 1:12, along with Rev. 3:20) surely cannot be argued with. I think I could say with ease that almost all the evangelistic results coming out of America are rooted in a method that emerges from the problematic view of John 1:12 which I will unfold. One campus organization whose workers almost always use this verse, with what I believe is an errant understanding of it, claims that tens of thousands are won to Christ each year through their multiple worldwide ministries. I’ve known many involved in this ministry, and can attest to the sincerity of these workers, and their willingness to be bold for Christ. Surely the majority of evangelistic workers cannot be wrong. Surely pastors who have taught this particular view cannot be in error. At least from the ad hominem side of the argument, I’m going to look pretty silly if I’m opposing such faithful people and am in error myself. So, I’ll tread gently. I’m talking to friends who care as strongly as I do about good evangelism.

Since I have, in the past, made much use of John 1:12 with what I consider a wrong interpretation of it, I think I have the right to speak openly about how I see it now. I have watched as scores of people have responded positively to my wrong use of this verse over several years of my earlier ministry. There is something haunting about that. I asked them to do what I assumed this verse was calling for, and they did it. In earlier days, one motivation for abandoning this concept had to do with observing that so many of my converts coming through the wrong use of John 1:12 appeared to be false converts. I could not live comfortably with that.

I hope you understand me when I say that I also “miss” this verse as a mainstay evangelistic tool. The old way was easier, produced what appeared to be more instant results, received the approbation of almost all my friends, and called forth many colorful illustrations to support it. As soon as I understood the verse in another light, I lost my main conceptual weapon. It took some time to work out how I was going to present the gospel from then on.

A Look at the Verse in Context

I haven’t told you the concept many wrongly derive from this verse. I’ll do so after I quote the verse in its context (1:11-13).

He was in the world, and the world was made through Him, and the world did not know Him. He came to His own, and those who were His own did not receive Him. But as many as received Him, to them He gave the right to become children of God, even to those who believe in His name, who were born, not of blood nor of the will of the flesh nor of the will of man, but of God.

What is the wrong use of John 1:12 that I’ve been alluding to? It has to do with the use of the word “receive” which is taken to mean that an unconverted person is to “ask Jesus into his heart” as the invitation of the gospel. The wrong use of this word, in tandem with Revelation 3:20 (“Behold I stand at the door and knock. If any man opens the door . . .”) has shaped Western evangelism (and beyond), making our evangelism look a lot different than the apostles.

What then is this verse, with its surrounding context, actually saying?
Continue reading

The Wind Blows Where It Wishes

Chapter 2 of my new book “Twelve What Abouts…” available in eBook and paperback.

In the early verses of John chapter 3, Jesus tells Nicodemus in no uncertain terms, the absolute necessity of being born again (or born from above). Unless a man is first born again (regenerated, made alive spiritually) he can never enter or even see the kingdom of God. Jesus stresses the fact that this new birth is not merely an optional extra. It is imperative. Jesus said, “You must be born again.” (3:7)

Jesus didn’t tell Nicodemus what he must do to be born again. That is because it was not within Nicodemus’ power to perform this miracle. “That which is born of the flesh is flesh, and that which is born of the Spirit is spirit.” (John 3:6) Flesh can only reproduce flesh. It takes the Spirit to regenerate the human spirit. This miracle of regeneration cannot be achieved by human effort or by self-performed surgery.

The new birth is not the improvement of the old nature, but the creation of an entirely new one. It is a birth, a new birth, and like the first one we experienced, it did not occur because of our decision to be born. Our will was not a factor in any way. We were born as a result of the will of others – that of our parents, and of course, God’s will to create us using the means of human, physical intimacy.

In contrast to our first birth, this new birth does not occur through human means. God alone brings about this new creation in Christ Jesus. As John, the Gospel writer had already pointed out in chapter 1:12, 13, “But to all who did receive him, who believed in his name, he gave the right to become children of God, who were born, not of blood nor of the will of the flesh nor of the will of man, but of God.”

Jesus makes it clear that human flesh can only reproduce flesh. It is the Holy Spirit alone who can recreate human spirits. The Holy Spirit is the sole Agent working regeneration in the human spirit.

In explaining this phenomenon of the new birth, Jesus then speaks of something very mysterious – the wind. Wind is mysterious, not because it is not real, but because it is not something we’ve ever actually seen. Though we know when it is around because of its effects, we’ve never actually observed wind with our eyes. Oh, we’ve seen trees swaying, leaves falling, papers flying through the air. Sometimes the effects of the wind are so powerful that the only word we can use for its effects would be “devastation.” The wind can cause havoc on a massive scale, as the victims of hurricanes can testify. But wind is mysterious because we cannot see it and we are never sure about where it came from or where it is going. It seems to have a mind of its own.

Concerning this, Jesus said, “The wind blows where it wishes, and you hear its sound, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit.” (John 3:8)

The word “pneuma” in Greek, like the word “ruach” in Hebrew means “breath, wind or spirit.” Jesus uses an obvious play on words here, describing the activity of the Holy Spirit in regeneration.

Of course, much more could and should be said about these opening verses in John chapter 3. But just for a moment, can we stop to appreciate the impact of verse 8? Here Jesus teaches us that when anyone is born of the Spirit, like the blowing of the wind, the invisible Sovereign Spirit of God has moved in mighty power. Yet in contrast to when a town or city experiences storm damage on a large scale, the effects of this “wind” are not in any way negative. Though powerful in the extreme, the Spirit’s work is amazingly precise.
Continue reading