It really should be sufficient to say "You must believe" or "You must have faith". The only problem is that the biblical concept of faith has been so distorted and so surrounded with misconceptions that we can't just leave it at that.
I want to make the point strongly up front that we are saved "by grace through faith, ... not of works, lest anyone should boast" (Eph 2:8,9). We need to understand that our salvation is a gift of God. It is a gift that none of us deserve. There is no way that we could earn it by anything that we do. God gives us this grace on the basis of our faith in Jesus Christ. The work of salvation was done by Jesus Christ and all glory goes to Him. Our part is simply the choice of accepting that grace through faith or rejecting it through unbelief.
But what is faith? Specifically, we need to understand what the New Testament writers meant when they talked about faith.
Faith is conviction
In Hebrews 11:1 the writer says "Faith is the substance of things hoped for, the evidence of things not seen" (NKJV). Perhaps the NIV words it more clearly, "Now faith is being sure of what we hope for and certain of what we do not see." One who has faith regards something he cannot see as though he could see it. He regards the thing he cannot touch as though he held it in his hands. In fact, he is more sure of those things that he cannot see, but believes in, than he is of those things he can see (2 Corinthians 4:16-18). How else could Christians throughout the ages have faced certain death to obtain an invisible, yet imperishable crown?
This conviction is not based on fantasy, or wishful thinking, but upon the solid evidences God has provided in His word. Christ proved Himself to be the Son of God through many "infallible proofs" (Acts 1:3; 2:22). So faith is conviction, based on evidence, of the truth of things we cannot directly see or feel. Hebrews 11:6 says, "But without faith it is impossible to please Him, for he that comes to God must believe that He is, and that He is a rewarder of those that diligently seek Him."
Faith is trust
Biblical faith is not just the conviction of the truth of facts, but it is trust in a person. It is one thing to believe that Jesus is the Son of God, it is another to put your faith in Him (John 12:42-43). James 2:19 says, "Even the demons believe -- and tremble!" Paul expresses this trust well in 2 Timothy 1:12, "For I know whom I have believed and am persuaded that He is able to keep what I have committed to Him until that Day."
Faith requires a change of life
We can talk about skydiving in the comfort of my living room all day. But nothing answers the question, "Do you trust the parachute?" like jumping out of a plane at 10,000 feet. If you don't trust that your parachute was properly packed, or if you don't think your sky diving instructor know what he is doing, you won't jump. The same thing is true about your faith in Christ Jesus. We talk about believing in Christ, about trusting in Him, and about making Him Lord. But when it comes to daily living, do we "jump" or do we stay in the plane?
Christ said, "But why do you call me 'Lord, Lord,' and not do the things that I say?" James put it this way, "Thus also faith by itself, if it does not have works, is dead" (James 2:17). Later he says of Abraham's faith, "Do you see that faith was working together with his works, and by works faith was made perfect?" (James 2:22).
Some may object that I'm contradicting myself. On the one hand we are not saved by works, yet on the other we we must work! If time permits, I'll address this issue in more detail in a later post. For now I'll just note two things. First, I'm saying no more or less than what scripture says. Ephesians 2 clearly states we are saved by grace not by our works, yet James 2 says we cannot be saved by faith without works. The second point is that I don't believe these passages are contradictory. I believe Ephesians is pointing out we cannot earn our salvation on our own. James is pointing out that we cannot profess faith without the accompanying change of life.
Biblical faith is life-changing. Conversion to Christ isn't something you do one weekend, and then go on with the rest of your life. Conversion to Christ becomes your life. Too often we decouple faith from godly living. Too commonly we decouple our hearts from our actions. How can we say we have faith if we continue to live in sin? How can we say "I'm not perfect, but God knows my heart" when we make no effort to change? It is like the man who claims to be a skydiver who has never gone up in the plane! We cannot give God our hearts without giving him our lives. We cannot put our faith in Jesus, yet continue to live for ourselves.
--PG
Thursday, December 31, 2009
Sunday, December 13, 2009
What shall we do? (Part 1)
In Acts 2, when the men of Israel came to the realization that they had put to death the Son of God, the cried out, "What shall we do?" Similarly, the Philippian jailer in Acts 16 asked, "What must I do to be saved?" This is one of the most important questions in scripture -- what does a man need to do to be saved?
In our increasingly secular, yet loosely "Christian", society the answer seems to be "not much". When a public figure dies, if anything is said at all about the home of their eternal spirit, everyone seems to assume the departed has gone to heaven. Have they? I don't mean to be heartless about this, but the question is too important to trust to presumption and wishful thinking. In this series of posts I want to examine what the scriptures say about this subject. This first post will explore some common ideas about the subject. In the following posts we will look at what the scriptures have to say.
Many hold the idea that if you live a good moral life, God, who is merciful, will welcome you into heaven. Hell is reserved for the truly evil, like Hitler or Osama Bin Laden (maybe). But we face the problem that we are all guilty of evil according to God's standard (see post Good People). None of us will be saved by our own righteousness. So if we are all evil, how will God decide who is saved and who is lost?
Another view is that, while we have all sinned, God is merciful. God is love. How could a loving God send souls to eternal torment? So then, God will forgive. Yes, God is love, but God is also just. And yes, God will forgive. But we need to understand the basis and conditions upon which that forgiveness is given.
Finally, many have the understanding that the question "What must I do to be saved?" is misguided. You can't do anything to be saved. Salvation is a gift of God. It is done entirely on God's part. You have nothing to do with it. God chooses who will be saved and the Holy Spirit comes upon them and saves them. Once they are saved, there is nothing they can do to change that unalterable act of God. They are saved no matter what they do. Yes, believers are to live sanctified lives, in gratitude to the God who saved them. But such behavior is not strictly necessary for salvation. Is this what scripture teaches?
Stay tuned.
- PG
In our increasingly secular, yet loosely "Christian", society the answer seems to be "not much". When a public figure dies, if anything is said at all about the home of their eternal spirit, everyone seems to assume the departed has gone to heaven. Have they? I don't mean to be heartless about this, but the question is too important to trust to presumption and wishful thinking. In this series of posts I want to examine what the scriptures say about this subject. This first post will explore some common ideas about the subject. In the following posts we will look at what the scriptures have to say.
Many hold the idea that if you live a good moral life, God, who is merciful, will welcome you into heaven. Hell is reserved for the truly evil, like Hitler or Osama Bin Laden (maybe). But we face the problem that we are all guilty of evil according to God's standard (see post Good People). None of us will be saved by our own righteousness. So if we are all evil, how will God decide who is saved and who is lost?
Another view is that, while we have all sinned, God is merciful. God is love. How could a loving God send souls to eternal torment? So then, God will forgive. Yes, God is love, but God is also just. And yes, God will forgive. But we need to understand the basis and conditions upon which that forgiveness is given.
Finally, many have the understanding that the question "What must I do to be saved?" is misguided. You can't do anything to be saved. Salvation is a gift of God. It is done entirely on God's part. You have nothing to do with it. God chooses who will be saved and the Holy Spirit comes upon them and saves them. Once they are saved, there is nothing they can do to change that unalterable act of God. They are saved no matter what they do. Yes, believers are to live sanctified lives, in gratitude to the God who saved them. But such behavior is not strictly necessary for salvation. Is this what scripture teaches?
Stay tuned.
- PG
Saturday, November 28, 2009
Picking and Choosing
Christians are committed to complete obedience to God. Unfortunately, we can fall into the habit of being selective in our obedience. There are many examples that I could cite, and our "selectivity" is very personal. For the purposes of illustration I'd like to address one command that I've been guilty of de-emphasizing.
In the sermon on the mount Jesus taught,
I think there are several things that can help us in doing what Jesus commands. First, we need to realize that loving our enemies does not mean accepting them as they are or approving of their behavior. Indignation over evil and desire for justice is natural. A well-ordered society will punish evil-doers and it is God's will that the governing authorities mete out such punishment ("for it does not bear the sword in vain" Romans 13:3). But that vengeance does not belong to the individual. Nor does the need for such vengeance mean we must hate the criminal. Evil works will have their own consequences, which should be meted out with calm, dispassionate justice. Don't let others' evil create an evil, hateful heart in you.
The first step in loving my enemy is to understand the wrath of God that abides upon them with compassion, rather than satisfaction. I don't want anyone to feel the flames of hell for eternity. They need my prayers. I can pray that they will change. I can pray that they will see the evil they are committing. I can pray that something will lead them to repent and seek God's mercy. There will be justice served in the flames of hell, but God would rather (and so would I) that everyone repent and receive pardon through Jesus Christ (2 Peter 3:9; 1 Timothy 2:3-4).
The second step is the realization that God loved me when I was His enemy. We have all sinned and fallen short of the glory of God (Romans 3:23). Jesus died to provide the redeeming sacrifice for us while we were enemies of God in our sinful rebellion (Romans 5:10; Ephesians 2:1-5). If God had compassion for us, can we not have compassion for others?
There are, of course, other things we can be selective about. Let us continue to meditate on the word, and be honest with ourselves that we might bring "into captivity every thought into the obedience of Christ" (2 Corinthians 10:5).
--PG
In the sermon on the mount Jesus taught,
Christ's teaching here is profound. It is simple and easy to understand, but difficult to practice. I have to admit, that since 9/11/2001 it has been more difficult than ever. We live in a world where we are opposed by a radical, violent, hateful enemy. Women, children, and unarmed civilians are their chosen prey. How could anyone love an enemy like that?
You have heard that it was said, "You shall love your neighbor and hate your enemy." But I say to you, Love you enemies, bless those that curse you, do good to those that hate you, and pray for those who despitefully use you and persecute you, so that you may become sons of your Father in Heaven. For He makes His sun to rise on the evil and on the good, and sends rain on the just and on the unjust."
-- Matthew 5:38-45
I think there are several things that can help us in doing what Jesus commands. First, we need to realize that loving our enemies does not mean accepting them as they are or approving of their behavior. Indignation over evil and desire for justice is natural. A well-ordered society will punish evil-doers and it is God's will that the governing authorities mete out such punishment ("for it does not bear the sword in vain" Romans 13:3). But that vengeance does not belong to the individual. Nor does the need for such vengeance mean we must hate the criminal. Evil works will have their own consequences, which should be meted out with calm, dispassionate justice. Don't let others' evil create an evil, hateful heart in you.
The first step in loving my enemy is to understand the wrath of God that abides upon them with compassion, rather than satisfaction. I don't want anyone to feel the flames of hell for eternity. They need my prayers. I can pray that they will change. I can pray that they will see the evil they are committing. I can pray that something will lead them to repent and seek God's mercy. There will be justice served in the flames of hell, but God would rather (and so would I) that everyone repent and receive pardon through Jesus Christ (2 Peter 3:9; 1 Timothy 2:3-4).
The second step is the realization that God loved me when I was His enemy. We have all sinned and fallen short of the glory of God (Romans 3:23). Jesus died to provide the redeeming sacrifice for us while we were enemies of God in our sinful rebellion (Romans 5:10; Ephesians 2:1-5). If God had compassion for us, can we not have compassion for others?
There are, of course, other things we can be selective about. Let us continue to meditate on the word, and be honest with ourselves that we might bring "into captivity every thought into the obedience of Christ" (2 Corinthians 10:5).
--PG
Monday, November 16, 2009
Go And Sin No More
Sometimes there are phrases in scripture that we gloss over. We read them, but we don't fully consider their implications. I think one such phrase is found in John 8:11. In this instance Jesus is speaking to the woman taken in adultery. Jesus has mercy on her and tells her, "Neither do I condemn you. Go and sin no more". Have you ever really considered what that means? What did Jesus expect of this woman? Was He actually asking her to live the rest of her life without sin? Is that reasonable? Is it even possible?
We often state that no man is without sin (Romans 3:23). We know that all who have reached an accountable age are guilty of sin before God. 1 John 1:8 says, "If we say that we have no sin, we deceive ourselves, and the truth is not in us." We understand that we have all sinned. None of us is perfect. No one can stand before God on the basis of his own righteousness.
But we go further. We convince ourselves that a man cannot live without sin from day to day. We expect to fail. We forfeit the battle before it is fought. This idea is so ingrained in our thinking that it sounds arrogant to say, "I'm going to live without sin". Yet that is exactly what Jesus is asking the adulterous woman to do. He makes the same request of a man whom he healed in John 5:14 -- "Sin no more lest a worse thing come upon you." John wrote "My little children, I write these things to you that you may not sin" (1 John 2:1). That is God's standard. We can't afford to lower it.
Can you live without sin for the rest of your life? That sounds pretty intimidating! What if I told you that the Lord would return in the next 10 minutes? Could you live without sin for the next 10 minutes? How about the next half hour? Could you make it an hour?
If you can live without sin for an hour, then just take it one hour at a time. Put your trust in God and go to Him for the strength you need to make it happen. As preacher Mark Dunagan once put it, "Satan may trip me up again one of these days, but it doesn't have to be today." You can live without sin today.
Go and sin no more.
- PG
We often state that no man is without sin (Romans 3:23). We know that all who have reached an accountable age are guilty of sin before God. 1 John 1:8 says, "If we say that we have no sin, we deceive ourselves, and the truth is not in us." We understand that we have all sinned. None of us is perfect. No one can stand before God on the basis of his own righteousness.
But we go further. We convince ourselves that a man cannot live without sin from day to day. We expect to fail. We forfeit the battle before it is fought. This idea is so ingrained in our thinking that it sounds arrogant to say, "I'm going to live without sin". Yet that is exactly what Jesus is asking the adulterous woman to do. He makes the same request of a man whom he healed in John 5:14 -- "Sin no more lest a worse thing come upon you." John wrote "My little children, I write these things to you that you may not sin" (1 John 2:1). That is God's standard. We can't afford to lower it.
Can you live without sin for the rest of your life? That sounds pretty intimidating! What if I told you that the Lord would return in the next 10 minutes? Could you live without sin for the next 10 minutes? How about the next half hour? Could you make it an hour?
If you can live without sin for an hour, then just take it one hour at a time. Put your trust in God and go to Him for the strength you need to make it happen. As preacher Mark Dunagan once put it, "Satan may trip me up again one of these days, but it doesn't have to be today." You can live without sin today.
Go and sin no more.
- PG
Monday, November 9, 2009
Good People
Are you a good person? I don't think we often ask this question. We rarely ask it of ourselves and certainly not of others. Perhaps we don't ask because the answer is assumed. I'm convinced that most people believe themselves to be basically good. The human conscience requires that we justify our own actions to ourselves, lest we deal with the discomfort of self-condemnation. The scriptures certainly agree with this sentiment,
Q: Have you ever told a lie?
A: No, I don't lie.
Q: Any lie? At any time in your life?
A: Ok, yes, if you put it that way, I have told a lie.
Q: Have you ever stolen anything?
A: No.
Q: Really? Come on. You just told me you are a liar. Have you ever stolen anything, even something others might consider small?
A: Well, yes, I guess I have.
Q: Ok, so we have established that you are a liar and a thief. Have you ever looked on another (not your spouse) to stir up lust in your heart?
A: Yes, I suppose I have.
Q: In Matthew 5, Jesus says that you have committed adultery in your heart. Have you ever felt hatred for anyone?
A: I'm ashamed to say I have.
Q: 1 John 3:15 indicates that one who hates his brother is a murderer.
So, we have established that you (and I) are a lying, thieving, adulterous, and murderous fellow in heart if not in deed. Does that sound good to you? If God judged you today, based on these admissions, would you be innocent or guilty?
At this point we usually start in with the objections.
Objection, your honor: Everyone is guilty of these things!
Overruled: To say that all men are guilty is not to say that you are innocent. It is true that all accountable people are guilty of some, if not all, of these sins. Pointing out that all are guilty is not a defense. God does not grade on some cosmic curve. We are not judged relative to others, but based on God's universal standard.
Objection, your honor: While it is true that I used to do those things, I don't anymore. It's been hours since I last lied, stole, lusted or felt hatred.
Overruled: It doesn't matter if it has been be 2 minutes or 20 years since you last sinned. There is no statute of limitations on sin. Once you have sinned, you are a sinner and are condemned by God's just law.
Objection, your honor: But what about grace? Isn't there forgiveness?
Overruled: The question before the court is "Are you good" and "Would you be judged innocent or guilty if judged based on your own actions". Grace is not germane to the question.
The conclusion of the court then, is that based on my own actions, I am a sinner and stand condemned. This should be no surprise to any of us. If we understand the gospel of Christ, we should know this. This fact is one of the first things anyone learning the gospel of Christ must come to grips with. Without the firm conviction that we are sinners and are condemned to eternal hell-fire, we cannot appreciate the grace of God, nor can we feel the remorse that is so essential to repentance. Repentance is not possible until we are brought to our knees in the knowledge of our own sinfulness before a just God.
Thanks and praise be to God that there is forgiveness and grace in Christ Jesus. We cannot stand before God on our own merits. But, through faith in Christ Jesus and obedient trust in Him, we have redemption and forgiveness. God can declare us justified and, yes, good based on the righteousness that comes through faith (Romans 4:3).
-PG
All the ways of a man are clean in his own eyes, but Jehovah weighs the spirits.But, I return to the question, "Are you a good person?" How would you answer that question? Most people, faced with this question, would answer "Yes, I think so". Perhaps the more thoughtful would hedge a bit with "For the most part". I'd like to probe a bit deeper than just to settle for that level of self-evaluation. Let's ask a few more questions.
Proverbs 16:2
Every way of a man is right in his own eyes, but Jehovah ponders the hearts.
Proverbs 21:2
Q: Have you ever told a lie?
A: No, I don't lie.
Q: Any lie? At any time in your life?
A: Ok, yes, if you put it that way, I have told a lie.
Q: Have you ever stolen anything?
A: No.
Q: Really? Come on. You just told me you are a liar. Have you ever stolen anything, even something others might consider small?
A: Well, yes, I guess I have.
Q: Ok, so we have established that you are a liar and a thief. Have you ever looked on another (not your spouse) to stir up lust in your heart?
A: Yes, I suppose I have.
Q: In Matthew 5, Jesus says that you have committed adultery in your heart. Have you ever felt hatred for anyone?
A: I'm ashamed to say I have.
Q: 1 John 3:15 indicates that one who hates his brother is a murderer.
So, we have established that you (and I) are a lying, thieving, adulterous, and murderous fellow in heart if not in deed. Does that sound good to you? If God judged you today, based on these admissions, would you be innocent or guilty?
At this point we usually start in with the objections.
Objection, your honor: Everyone is guilty of these things!
Overruled: To say that all men are guilty is not to say that you are innocent. It is true that all accountable people are guilty of some, if not all, of these sins. Pointing out that all are guilty is not a defense. God does not grade on some cosmic curve. We are not judged relative to others, but based on God's universal standard.
Objection, your honor: While it is true that I used to do those things, I don't anymore. It's been hours since I last lied, stole, lusted or felt hatred.
Overruled: It doesn't matter if it has been be 2 minutes or 20 years since you last sinned. There is no statute of limitations on sin. Once you have sinned, you are a sinner and are condemned by God's just law.
Objection, your honor: But what about grace? Isn't there forgiveness?
Overruled: The question before the court is "Are you good" and "Would you be judged innocent or guilty if judged based on your own actions". Grace is not germane to the question.
The conclusion of the court then, is that based on my own actions, I am a sinner and stand condemned. This should be no surprise to any of us. If we understand the gospel of Christ, we should know this. This fact is one of the first things anyone learning the gospel of Christ must come to grips with. Without the firm conviction that we are sinners and are condemned to eternal hell-fire, we cannot appreciate the grace of God, nor can we feel the remorse that is so essential to repentance. Repentance is not possible until we are brought to our knees in the knowledge of our own sinfulness before a just God.
Thanks and praise be to God that there is forgiveness and grace in Christ Jesus. We cannot stand before God on our own merits. But, through faith in Christ Jesus and obedient trust in Him, we have redemption and forgiveness. God can declare us justified and, yes, good based on the righteousness that comes through faith (Romans 4:3).
-PG
Monday, November 2, 2009
The Lord's Supper
The Lord's Supper is one of the few scripturally instituted rites of worship in the Christian faith. Understanding and properly observing the Lord's Supper are vital to maintaining a strong and vibrant faith.
The Corinthian church had a number of serious problems. Among other things, they were improperly partaking of the Lord's Supper. There folly turns out to be our gain. In correcting this problem the apostle Paul provides us with very clear instruction concerning the nature of and the proper observance of the Lord's Supper.
The texts for these teachings are 1 Corinthians 10:16-17 and 1 Corinthians 11:17-34. What can we learn from these passages?
The Lord's Supper is a remembrance
The most obvious observation is that the Lord's Supper is a remembrance of Christ. In instituting the supper our Lord says, "Do this in remembrance of Me." While he does not explicitly say do this "in memory of my death" or "in memory of my sacrifice", other details point in that direction. First, the occasion of the instituting of the supper is on the eve of his death (vs 23). Second, the emblems themselves are very suggestive. The bread Jesus describes as His "body which is broken for you." The fruit of the vine is "the new covenant in [His] blood". Clearly, His death is central to this remembrance.
The Lord's Supper is a proclamation
In vs 26 the apostle writes that "as often as you eat this bread and drink this cup, you proclaim the Lord's death, until He come." In each observance of the Lord's Supper we publicly proclaim our faith in the redeeming power of Christ's death. We publicly proclaim that He will come again.
The Lord's Supper is an examination
Prior to taking the Lord's Supper we need to prepare ourselves. First we need to examine our lives. Do we have any sin that we have not dealt with? Are we blameless before God, or are we harboring hidden guilt or rebellion in our hearts? In Matthew 5:23-24 Jesus lays down the principle that we need to deal with sin before we approach God in worship.
In addition to that, we need to be sure that we are coming to God to worship in the proper frame of mind. God has no pleasure in those who approach him casually or flippantly. The Lord's Supper is precious to God and he that partakes of it in an "unworthy manner, eats and drinks condemnation to himself". This is a very serious matter.
The Lord's Supper is a communion
In chapter 10 the Lord's Supper is described as a communion, or sharing together, of the body and blood of Christ. I think there are two primary ways the Lord's Supper is a communion.
First, it is a communion of those partaking. "For we, the many, are one bread and one body; for we are all partakers of that one bread." In partaking we are affirming our relationship to one another in that we are all members of the body of Christ. We acknowledge that we belong to the same body; we are brothers and sisters in Christ Jesus. Observe in chapter 11 how often the phrase "come together" is used. It is to be found in verses 17, 18, 20, 33 and 34. The supper is something we are to do as a collective body. Collective action is the scriptural pattern. There is no example or instruction that indicates Christians can or should partake of the Lord's Supper alone. Note that one of the problems the Corinthian church had with the Lord's Supper was lack of consideration for one another when partaking. They did not wait for one another. It seems factions and cliques would take the supper apart from the rest.
Second, it is a communion with Christ. It is the communion, or sharing, of the body and blood of Jesus Christ. What, exactly, does that mean? I'm convinced that it means we are not merely spectators, but active participants in the Lord's Supper. The Lord's Supper is not just a memorial, where we recall the sufferings of Christ. We are invited to share in His sufferings and in His death through this supper. That seems like an extreme statement, does it not?
That may seem like an extreme way to express it, but it is eminently scriptural. In Galatians 2:20, Paul writes
There is communion in that verse! There is sharing there! I have been crucified with Christ. I have shared in His death. Not only that, the life I now live I share with Him because I live it for Him. Consider also 2 Corinthians 5:14-15,
Again, we see communion between believers and Christ. If He died for all, then we all died. We share His death and He shares our lives.
Also, Romans 8:17-18
Not only must we share in His death, we must share in His sufferings. We are joint-heirs with Christ and will be glorified with Him, if we suffer with Him. So, putting it another way, we will share his inheritance and his glory, if we share in His sufferings.
So, if the Lord's Supper is a sharing in the death and sufferings of Christ, how, on a practical level do we do that? Very simply, in the Lord's Supper we die to ourselves again. We renew our committment to live for Christ. We renew our covenant with Christ that he is Lord of our lives. We make sure that the old man really is still crucified. We renew our inward man that Christ may live in us.
Is it any wonder that many in the Corinthian church were spiritually weak? We need a regular reminder of who we are and what committment we have made to Christ. We need a regular renewal of our covenant with Jesus. We need a genuine sense of communion with our brethren and with our Lord on a regular basis.
-PG
The Corinthian church had a number of serious problems. Among other things, they were improperly partaking of the Lord's Supper. There folly turns out to be our gain. In correcting this problem the apostle Paul provides us with very clear instruction concerning the nature of and the proper observance of the Lord's Supper.
The texts for these teachings are 1 Corinthians 10:16-17 and 1 Corinthians 11:17-34. What can we learn from these passages?
The Lord's Supper is a remembrance
The most obvious observation is that the Lord's Supper is a remembrance of Christ. In instituting the supper our Lord says, "Do this in remembrance of Me." While he does not explicitly say do this "in memory of my death" or "in memory of my sacrifice", other details point in that direction. First, the occasion of the instituting of the supper is on the eve of his death (vs 23). Second, the emblems themselves are very suggestive. The bread Jesus describes as His "body which is broken for you." The fruit of the vine is "the new covenant in [His] blood". Clearly, His death is central to this remembrance.
The Lord's Supper is a proclamation
In vs 26 the apostle writes that "as often as you eat this bread and drink this cup, you proclaim the Lord's death, until He come." In each observance of the Lord's Supper we publicly proclaim our faith in the redeeming power of Christ's death. We publicly proclaim that He will come again.
The Lord's Supper is an examination
Prior to taking the Lord's Supper we need to prepare ourselves. First we need to examine our lives. Do we have any sin that we have not dealt with? Are we blameless before God, or are we harboring hidden guilt or rebellion in our hearts? In Matthew 5:23-24 Jesus lays down the principle that we need to deal with sin before we approach God in worship.
In addition to that, we need to be sure that we are coming to God to worship in the proper frame of mind. God has no pleasure in those who approach him casually or flippantly. The Lord's Supper is precious to God and he that partakes of it in an "unworthy manner, eats and drinks condemnation to himself". This is a very serious matter.
The Lord's Supper is a communion
In chapter 10 the Lord's Supper is described as a communion, or sharing together, of the body and blood of Christ. I think there are two primary ways the Lord's Supper is a communion.
First, it is a communion of those partaking. "For we, the many, are one bread and one body; for we are all partakers of that one bread." In partaking we are affirming our relationship to one another in that we are all members of the body of Christ. We acknowledge that we belong to the same body; we are brothers and sisters in Christ Jesus. Observe in chapter 11 how often the phrase "come together" is used. It is to be found in verses 17, 18, 20, 33 and 34. The supper is something we are to do as a collective body. Collective action is the scriptural pattern. There is no example or instruction that indicates Christians can or should partake of the Lord's Supper alone. Note that one of the problems the Corinthian church had with the Lord's Supper was lack of consideration for one another when partaking. They did not wait for one another. It seems factions and cliques would take the supper apart from the rest.
Second, it is a communion with Christ. It is the communion, or sharing, of the body and blood of Jesus Christ. What, exactly, does that mean? I'm convinced that it means we are not merely spectators, but active participants in the Lord's Supper. The Lord's Supper is not just a memorial, where we recall the sufferings of Christ. We are invited to share in His sufferings and in His death through this supper. That seems like an extreme statement, does it not?
That may seem like an extreme way to express it, but it is eminently scriptural. In Galatians 2:20, Paul writes
I have been crucified with Christ, and I live; yet no longer I, but Christ lives
in me. And that life I now live in the flesh, I live by faith toward the Son of
God, who loved me and gave Himself on my behalf.
There is communion in that verse! There is sharing there! I have been crucified with Christ. I have shared in His death. Not only that, the life I now live I share with Him because I live it for Him. Consider also 2 Corinthians 5:14-15,
For the love of Christ constrains us, judging this, that if one died for all,
then all died; and He died for all, that the living ones may live no more to
themselves, but to Him who died for them and having been raised.
Again, we see communion between believers and Christ. If He died for all, then we all died. We share His death and He shares our lives.
Also, Romans 8:17-18
And if we are children, then we are heirs; heirs of God and joint-heirs with
Christ; so that if we suffer with Him, we may also be glorified together.
For I reckon that the sufferings of this present time are not worthy to be
compared with the coming glory to be revealed in us.
Not only must we share in His death, we must share in His sufferings. We are joint-heirs with Christ and will be glorified with Him, if we suffer with Him. So, putting it another way, we will share his inheritance and his glory, if we share in His sufferings.
So, if the Lord's Supper is a sharing in the death and sufferings of Christ, how, on a practical level do we do that? Very simply, in the Lord's Supper we die to ourselves again. We renew our committment to live for Christ. We renew our covenant with Christ that he is Lord of our lives. We make sure that the old man really is still crucified. We renew our inward man that Christ may live in us.
Is it any wonder that many in the Corinthian church were spiritually weak? We need a regular reminder of who we are and what committment we have made to Christ. We need a regular renewal of our covenant with Jesus. We need a genuine sense of communion with our brethren and with our Lord on a regular basis.
-PG
Monday, October 26, 2009
Cutting through the clutter
I love the exchange between Jesus and his "intelectual opponents" in Matthew chapter 22. Jesus demonstrates a profound understanding the scripture and a solid faith in their clear teachings. This passage should serve as a pattern for dealing with misunderstandings and false teachings for us.
Consider the Sadducees' challenges in Matthew 22:23-28. They had the perfect hypothetical situation that demonstrated the absurdity of a resurrection. A woman had seven husbands. Which one would be her husband in the afterlife? Their argument appeared to be unanswerable.
Jesus cuts through the confusion and clutter of their hypothetical situation by pointing out the fatal flaw -- they assumed there was marriage after the resurrection. Christ simply asserts that this is not so. He doesn't cite any scripture simply because there is no scripture to cite. It should have been obvious to them on two grounds. First, there is no mention in the scriptures of any marriage relationships in the heavenly realm. So any assumption that there was is without authority. Second, their hypothetical situation points to the probability that marriage is an earthly institution, else remarriage in the event of the death of a spouse would not lawful. It is interesting to me that an objection often provides its own explanation if you just shift your point of view.
Then Jesus nails the issue with the simplest of arguments:
'But regarding the resurrection of the dead, have you not read that which was spoken to you by God, saying, "I am the God of Abraham, and the God of Isaac, and the God of Jacob"? God is not the God of the dead, but of the living.'
Christ's argument was unanswerable.
I'd like to look Christ's words in detail briefly. His use of scripture tells us volumes of His repsect for and confidence in God's word. First, the entire argument rests on the tense of the verb "am". God didn't say "I was the God of Abraham". He said "I am the God of Abraham". The tense of that verb leads to His conclusion that Abraham was still, in spirit, living. Jesus believed that the word of God, written over 1500 years earlier, had been accurately preserved to the degree that He could confidently rest His whole argument on the tense of one verb.
Furthermore, look at how He talks about this passage. "Have you not read that which was spoken to you by God?". In context, God spoke to Moses and through Moses to Israel. But Jesus was telling people who lived 1500 years later that when they read that passage God was speaking to them. Jesus believed that God's word is relevant and His message IS to all generations, not just the generation to whom it was given.
Finally, it is reasonable to consider more contemporary applications. We need to be very wary of theological views based on complicated logical arguments -- particularly when numerous passages need "special handling" to be harmonized with such teachings. When faced with the choice of a seemingly logical systematic theology and a passage of scripture that seems to contradict it, I'll go with the plain reading of the passage every time.
-PG
Consider the Sadducees' challenges in Matthew 22:23-28. They had the perfect hypothetical situation that demonstrated the absurdity of a resurrection. A woman had seven husbands. Which one would be her husband in the afterlife? Their argument appeared to be unanswerable.
Jesus cuts through the confusion and clutter of their hypothetical situation by pointing out the fatal flaw -- they assumed there was marriage after the resurrection. Christ simply asserts that this is not so. He doesn't cite any scripture simply because there is no scripture to cite. It should have been obvious to them on two grounds. First, there is no mention in the scriptures of any marriage relationships in the heavenly realm. So any assumption that there was is without authority. Second, their hypothetical situation points to the probability that marriage is an earthly institution, else remarriage in the event of the death of a spouse would not lawful. It is interesting to me that an objection often provides its own explanation if you just shift your point of view.
Then Jesus nails the issue with the simplest of arguments:
'But regarding the resurrection of the dead, have you not read that which was spoken to you by God, saying, "I am the God of Abraham, and the God of Isaac, and the God of Jacob"? God is not the God of the dead, but of the living.'
Christ's argument was unanswerable.
I'd like to look Christ's words in detail briefly. His use of scripture tells us volumes of His repsect for and confidence in God's word. First, the entire argument rests on the tense of the verb "am". God didn't say "I was the God of Abraham". He said "I am the God of Abraham". The tense of that verb leads to His conclusion that Abraham was still, in spirit, living. Jesus believed that the word of God, written over 1500 years earlier, had been accurately preserved to the degree that He could confidently rest His whole argument on the tense of one verb.
Furthermore, look at how He talks about this passage. "Have you not read that which was spoken to you by God?". In context, God spoke to Moses and through Moses to Israel. But Jesus was telling people who lived 1500 years later that when they read that passage God was speaking to them. Jesus believed that God's word is relevant and His message IS to all generations, not just the generation to whom it was given.
Finally, it is reasonable to consider more contemporary applications. We need to be very wary of theological views based on complicated logical arguments -- particularly when numerous passages need "special handling" to be harmonized with such teachings. When faced with the choice of a seemingly logical systematic theology and a passage of scripture that seems to contradict it, I'll go with the plain reading of the passage every time.
-PG
Monday, October 5, 2009
Just The Scriptures -- Introduction
Frankly, I had a hard time deciding on the name of this blog. I fully expect my topics will range far and wide. However, I believe the unifying theme will be a simple return to scripture. The target audience is those that profess or are interested in faith in Christ Jesus.
I expect most articles will be designed to provoke, to encourage, to challenge each believer to deeper faith, committment, and obedience to Christ. I will, however, spend some time discussing more doctrinal matters. Christianity is a religion of the mind and of the will as well as of the heart. We must understand and believe with the mind as well as trust with the heart.
I fear sometimes that many of those who believe in Jesus have lost two vital things. First, the vital importance of truth. Your faith is vain and useless if it is not founded on God's truth. How diligent are we in establishing a scriptural foundation for what we believe? Second, the vital importance of godly living. Christianity is a life-transforming faith. We can't proclaim our faith and trust in Christ, yet continue to live by the dictates of our godless society. We can't give Him our hearts without giving Him our lives.
I expect most articles will be designed to provoke, to encourage, to challenge each believer to deeper faith, committment, and obedience to Christ. I will, however, spend some time discussing more doctrinal matters. Christianity is a religion of the mind and of the will as well as of the heart. We must understand and believe with the mind as well as trust with the heart.
I fear sometimes that many of those who believe in Jesus have lost two vital things. First, the vital importance of truth. Your faith is vain and useless if it is not founded on God's truth. How diligent are we in establishing a scriptural foundation for what we believe? Second, the vital importance of godly living. Christianity is a life-transforming faith. We can't proclaim our faith and trust in Christ, yet continue to live by the dictates of our godless society. We can't give Him our hearts without giving Him our lives.
- PG
Subscribe to:
Posts (Atom)